'ToRaH' and 'Pentateuch'

“Genesis” – “Exodus” – “Leviticus” – “Numbers” – “Deuteronomy”

 

By inserting the scrolls 'Leviticus'* and 'Deuteronomy'* the coherence of 'Exodus' - 'Numbers' - 'Joshua' was broken. Since then, five scrolls have formed the 'ToRaH', the legislation of the priesthood of Judah. This probably happened in the sixth century BC. Within Christianity this connection was and is recognized as the 'Pentateuch' (the five books). The scroll 'Joshua' (YHWH is salvation) was and is being discarded with it. As a result, she no longer participates and when this scroll is discussed in our time, 'Joshua' is not thought of as a savior but as a conqueror. Nevertheless, 'Joshua' is the main idea in the Gospel. After we have freed ourselves from our fear of heavenly powers, we do not allow ourselves to be encumbered by all kinds of authorities that pretend to have a say over world events. We determine what should happen in the world in consultation with our loved ones. We limit ourselves to events that we can oversee in the confidence that others do the same elsewhere in the world. And we have no reason to doubt that. On the contrary; the Gospel is widely known and respected as such throughout the world. But the Christianity we know has certainly not behaved accordingly.

* the scroll 'Leviticus' is a collection of temple laws.

* 'Deuteronomy' is a Greek title and means 'second legislation'. It was connected to 'the second temple' of Jerusalem, which was built at the end of the sixth century after the first was destroyed in 586 BC.

 

the priest-kingdom of David

2nd book 'Samuel'

In this second book the priest-kingdom of David is discussed. 'Samuel' is no longer involved. For Jews, any connection between religion and power is sinful because it is deadly for society. But David was a hypocrite; had his kingship established with spiritual authority (2Sm1). The confidence in a heavenly fatherhood was characteristic of the Jewish religious attitude of YHWH as well as the enlightening thinking of King Saul. One can discuss it endlessly, but then remain on dry land; one does not participate in life itself. And with that the creation story is lost (2Sm2). By connecting his kingship with spiritual control, it became much more impressive over time than that of Saul. But nothing comes of a conversation about the current events of life. The discussion is only about topics on which agreement can never be reached (2Sm3). A discussion about 'the divine rule on earth' (Baal) also did not provide clarity. By connecting priesthood and kingship, David lost himself in pride (2Sm4-5). Nevertheless, in his display of power, David also lugged the 'Ark of the Covenant' with him. He left the explanation for this to a prophet (2Sm6-7). And oracular gifts were attributed to a crippled Seth-hostile theology. David managed to convince his audience with a lot of bluff (2Sm8-10). David initiated the construction of the temple of Jerusalem, its worship was dedicated to the power of the divine light of the 'Sun' (2Sm11). A prophet told David that temple construction should not be at the expense of the poor and that YHWH does not ask for it. It is a form of show of power. But David invested himself with the kingship and left the work to others. The palace and temple were built with extreme forms of forced labor (2Sm12).

Church whore behavior occurs when there is a lack of welfare within secular society. However, pastoral care does not improve matters, because shepherds act as sheep shearers. And on a spiritual level, well-being is attributed to YHWH as gifts of grace; so that the kingship can devote itself to the display of power (2Sm13). Then one also remembers that YHWH is the Father of us all and peace is entrusted to the Father. But such an abundance of thinking must not be allowed to fester. It is therefore pruned annually (2Sm14). Follows the story of 'the Mount of Olives', which is also discussed in the Gospel. There is talk about the separation of powers; between legislative and executive power, between priesthood and kingly power; between church and state (2Sm15-18). The faith of 'YHWH-Father' shows us how passion stories stimulate feelings of guilt; and that ecclesiastical honor forms the basis for a culture of authority (2Sm19). 'Benjamin' (son of the south) separated the two. David's kingdom remained connected to Judah. The battle of faith for the sake of 'YHWH Father' took place at a high level. Jews did not participate (2Sm20). We have been given 'seven' statements to distance ourselves from this kind of supremacy. They are based on our own responsibility for famine (2Sm21,1-10), the one-sidedness of magisterium (2Sm21,11-22), the psalms of David (2Sm22), the many manifestations of delusions of grandeur (2Sm23,1-17), the ecclesiastical inclusion and elevation of institutions with a social purpose (2Sm23,18,39), censuses to strengthen one's own authority (2Sm24,1-9) and all kinds of false representations for the sake of retaining power (2Sm24,10-25).

 

“Elisha” and “the Exile”

2nd book 'Kings'

'Elisha' means 'God is savior'; is the counterpart of 'Joshua'. It was the clincher of what was said with 'Elijah'. It showed delusions of grandeur and did not even touch on religion (2 Kings 1-2). 'Elisha' left a list of priestly rulers. The clergy derived its reputation as a beneficent foundation from the existence of poverty (2 Kings 3-4). 'Elisha' was the inventor of 'baptism', which was taken as a sign of purity. With the prophetic authority, the wood of the cross also surfaced. It gradually became clear how violent that control was; no one had anything to say afterwards (2 Kings 5-7).

With 'God-salvation' the ecclesiastical restoration of Judah was initiated; a call for the establishment of a supramundane authority that overcomes all frustrations in the ecclesiastical field; an ambition that loses itself in bloody violence (2 Kings 8-9). The book 'Chronicles' was written for the sake of 'the preservation of YHWH' (Samaria) in a review of what 'YHWH possessed'. Because priestly contemplation of 'the exaltation of YHWH' had caused the realization that earthly existence was given to us by YHWH to disappear. The priestly sacrificial cult is essentially nothing more than a relapse into a primitive practice that is far removed from Jewish beliefs (2 Kings 10-13). In the Land of Israel, attention was paid to the development of and by the people as it naturally takes place from the bottom up. The priestly authority in Judah, on the other hand, is from above and has a destructive effect on popular development (2 Kings 14). It should also be borne in mind that a priesthood aims for self-preservation. But YHWH needs no help from anyone. And while the priests of Judah thought they functioned as supervisors as the Assyrians did elsewhere, it should be noted that the Assyrians were not rulers but 'Samaritans' (2 Kings 15-17). The Assyrians were only listened to by the Israelites. In Judah they were so slandered that they could not even explain what moved them. So they withdrew (2 Kings 18-19). The Babylonian priesthood took its place. The aim was unification. The old relations with Egypt were also revived, resulting in the reforms of 'Josiah' (YHWH-healed) (2 Kings 20-21). But Pharaoh Necho chose to approach the Assyrians; so that Jerusalem was held accountable for all that was lost with YHWH (2 Kings 22-23).

The request for unification was during the 'Babylonian captivity'; the priestly existence of Judah to that of Babylon. The prophet Jeremiah (YHWH will exalt) was left to speak for another eleven years (2 Kings 24). Jerusalem was then closed off from the world for two years, forcing a social revaluation. Subsequently, a socialization of the priesthood took place under the supervision of Babylonians. Everything that was of higher value was taken from the priesthood. And captains were brought before a tribunal to deprive them of their authority. However, nothing came of training ordinary people to participate in spiritual consultation. The desired change took place in Babylon; 'Evil-Merodach', a religious experience connected to the earth (2 Kings 25).

 

 

'prophets' and 'writings'

(remaining scrolls)

 

“Isaiah”                      “Jeremiah”                “Ezekiel”

(the redemption of YHWH)      (YHWH will exalt)     (the power of God)

These were 'the great prophets' of Judah before, during and after 'the captivity'.

 

The scroll 'Isaiah' was once the mouthpiece of the moral conscience within Israel in the eighth and seventh centuries. Halfway through, the scroll completely changes tone. This was when the 'Babylonians' announced through 'Nebuchadnezzar' that they wanted to remain priests. The clergy of Judah still went along with it. The scroll 'Jeremiah' is a collection of statements of faith that massively and substantiated the rejection of priestly worship and the spiritual pursuit of the temple from below. The actions of 'Nebuchadnezzar' prompted the people of Judah to strengthen their positions. The scroll 'Ezekiel' was written after returning from exile. In this the priesthood triumphed with the most bizarre visions.

 

'twelve' prophets and 'twelve' writings

form the authoritative conclusion of the testimony of the Hebrews: