Jews and Egypt
According to
the Bible, ten plagues of Egypt
are God’s punishments to Egyptians for not letting the Jews to leave Egypt Egypt
Those plagues
were supernatural, something only God could possibly do. And in the Bible those
plagues served as an evidence to Jewish God’s strength and as a call for
obedience. But by now adequately reliable explanations for the plaques as being more similar to various natural
phenomena happening across some lengths of time have come to be. Events that
took place at different time points in Egypt’s history and which were
interpreted later by creators of Biblical texts as a sequence of plagues
falling upon Egyptians for mistreatment of jewish people. Jews interpreted
natural disasters and other unfavorable natural phenomena to their own benefit.
After passage of some time, people started to perceive those occurring in
different time points phenomena as a chain of events, which took place one
after another in an almost continuous fashion.
And so, 9
plaques could be accounted for natural reasons. But the tenth plaque could not
be explained in that manner. Biblical scholars yielded to it and could not
explain it. According to the book, God mortified all first born children in
families of Egyptians. It is very hard to find some natural reasons for such an
event, it only leaves room for some supernatural interference or some powerful
magic manipulations by Jews.
Actually, all
that could be rather easily explained. Many scholars of the Bible noted, that
this strange book often has descriptions of events turned upside down – they
were faced with such conclusions after studying real history and comparing it
with Bible’s reproductions. And this event is exactly one of such inverted
events. Nothing more. But to understand what and how was inverted, and what was
depicted correctly, we would need to briefly give consideration to Egyptian period of Jewish history.
So, the Jews
came to Egypt Egypt
Reason number
one. Jews were israels Egypt in their
quality as israels
https://renessans.blogspot.com/2016/09/devils-lair.html (link in English)
https://renessans.blogspot.com/2011/03/blog-post_6596.html (link in Russian)
Reason number
two. The example given by the Hyksos which ruled over Lower Egypt and Jews’
intention to go by that example - they
wanted to become the masters of Egypt Lower Egypt . After a period of time they
managed to establish themselves in a dominant position up to the point of
enthroning their own rulers there. Under their rule Nile Delta was a state of
its own, independent from the rule of egyptian pharaohs. A little more than a
hundred years before the arrival of Jews Egyptians managed to oust the Hyksos
from Egypt
Initially, Jews
were steadily achieving their goals. They got the trust of the ruling dynasty
and acquired considerable political capital in internal egyptian matters. They
even fostered the new ruler - pharaoh Amenhotep IV. And the pharaoh who soon
after ascending the throne called himself Akhenaten, completely reorganizing
egyptian religious system, was also merit of the Jews. If that reorganization
took roots, destroying the pyramids by the hands egyptians themselves would not
have been a hard task.
But spiritual
forces of the pyramids managed to foresee dangers coming from the Jews in time.
Old believers who were connected with the pyramids had given their all to
overturn the situation. Cunning and wiles they had aplenty - far exceeding the
Jews - and they managed to overthrow the flow of events, gradually rooting out
the dynasty, which Jews had close relationships with, enthroning people of
completely different kind and even pushing Jews out of egyptian affairs.
To make Jews
leave Egypt Egypt Egypt Egypt
Jews continued
to carry out plans of their domination in Egypt
At the same
time, the main efforts of that “KGB”
were directed at the ideological sphere. The Jews had their own religious
ideas, and it was there that they tried to find weaknesses for the
neutralization of dangerous Jewish aspirations. And they managed to find a
point of entry. Moreover, they managed to find it at the level of mutual
relations of the spiritual forces of the Jewish and Egyptian religious systems
themselves. The Levites, representatives of the Levi tribe, who were passionate
about their interactions with the lunar forces and worshiped Sin, the moon's
deity, turned out to be a weak point of the Jews. The spiritual power of the
pyramids, which was one of the forces of Af, the dragon spirit from the Sirius
system, and the spiritual force of Mount Sinai, which was one of the forces of
Sin, specifically the archetypal power of imps who were once moon inhabitants,
agreed on mutually beneficial allied activity. And the spiritual forces of
Sinai, who later introduced themselves to Moses as the god Yahweh, began to
fool the Levites. It was this union between Af and Yahweh, in which Af played
the main role, which determined the subsequent fate of the Jews.
The Af’s power
of the pyramids was obviously a more powerful force and in normal circumstances
it would have disdained to communicate with Sinai's devilry on allied terms,
but the circumstances in Egypt due to the presence of Jews there were not only
abnormal for the pyramids, but even critical. Because the political situation
in Egypt had changed dramatically and the events that the Egyptian authorities
and the forces of the pyramids in particular were so afraid of began to occur.
Ramses II died
and the rule of Pharaoh Merneptah began. Although he actually ruled Egypt for
many years before with decrepit Ramses, Ramses was the symbol on which the
former stable rule held, so when Ramses left - many unfavorable tendencies
began to show themselves. Power in Egypt weakened. And all this was sensitively
listened to by the internal enemy - the Jews. For the time being, they had
little of their own forces to change the situation, but they were pretty tired
of oppression and slave labor, and they decided to take a gamble by tempting
other nations to attack Egypt.
It was not
difficult to reach understanding with the Mediterranean Proto-Slavic tribes,
because they were bothered by the pyramids the most.
- Do you know all your troubles come from the
pyramids? - Asked their Jewish envoys.
- We can guess. But what can be done?
- Egypt is weak now. Libyans want to attack it, but
they need an ally. If you agree to help the Libyans, we will arrange the rest.
- Very well, we agree.
And the Jewish
messengers rushed to the tribes of Canaan,
subservient to Egypt tribes in the north, and the people of Nubia,
subservient to Egypt tribes in the south. It turned out that everyone was ready
to act. Only to the Hittites it was not advisable to send envoys - too big of a
kingdom, which had a peace treaty with Egypt. Such messengers there, quite
possibly, would have had all their limbs pulled out and would have been sent
back to Egypt in custody. It was better not to risk so as not to spoil the
whole operation. On the other hand, the Hittites were in a difficult situation,
and they had no time for such endeavors anyway.
And at the
agreed time it began simultaneously - an attack from the west by the Libyans in
alliance with the "peoples of the sea", the uprising in Canaan, the
uprising in Nubia. As to how the Jews themselves behaved at this time, history
is silent, most likely they decided to wait and see how the military events
would develop in the west, but they certainly showed some activity.
Alas, events in
the west did not develop in favor of the Jews. The Egyptians managed to defeat
the combined forces of the Libyans and the "peoples of the sea." The
uprisings in the north and south were also suppressed. The question was what to
do with the Jews themselves. Although they did not raise a clear rebellion, it
was clear to everyone in that situation that they were an internal enemy, from
which it was necessary to get rid of or at least bring them down a peg. They
didn’t dare to exterminate them completely, so as not to cause unrest among the
Egyptian people, with whom many Jews were related, but they could be punished -
many in the Egyptian people also became unhappy with them.
Tenth plague
And they
decided to carry out some small repressions against the Jews, but the ones that
would cause the maximum damage - to
mortify their firstborn. The essence of the matter was that the firstborn
children usually had somewhat greater spiritual power than the rest of the
children born after them, and the extermination of those carriers of the
spiritual powers of the Jewish people should have led to a weakening of the
spirit of this people, its certain degeneration and its easier transformation
into Egyptians. The firstborn were considered the spiritual seed of the people,
transmitting for generations the spirit of the people, the very spirit which
made them the people, and not just masses of people speaking the same language.
And the Egyptians began to exterminate firstborn of the Jews as the spiritual
seed of their people, which prompted the Jews to flee from Egypt. And later,
when those events were already became part of legends,
the ideologists of the new religion composed a tale about nearly a dozen
plagues sent by their God to the Egyptians, in which it turned out that it was
the firstborn of the Egyptians that were actually exterminated.
Surely such a
fairy tale with the alteration of the events to the point of reversion has some
psychological grounds under it and was not just composed, but merely reflected
one of the versions of the event that had been fixed in the people's memory.
The phenomenon of dissociative amnesia that occurs in many people after they
suffer a shock or stressful state is well-known in psychology - when people
forget unpleasant events or even recall them completely differently with the
meaning of the event changed to the opposite. In most cases, such dissociative
amnesia is short-lived, but sometimes it is fixed for a long time. And if the
Jews had formed a whole community out of such people who had suffered shock,
then there in a state of mass psychosis on this topic one could completely
forget anything, and begin to present it in any way, up to a full 180 degrees
subversion. In addition, surely the mass of Jews cursed the Egyptians for those
oppressions and wanted the same thing to happen to them, and for God to
exterminate the Egyptian firstborn - and over time those wishes were recorded
in many peoples’ minds not as desired but as real. So, the grounds for such a
reversion of a point of view existed in the Jewish environment. And the
ideologists of the new Jewish religion chose what was more convenient for them.
Aspects of the tragic event
But let's consider
this event with the extermination of the firstborn in more detail. The Bible
says that this event happened at midnight, and on the same night the Jews
withdrew from their homes and went into the wilderness. In fact, it could
hardly happen. At the exodus, only Jewish adult men counted about six hundred
thousand. And with the families of those men, there were at least two million
people there. It was quite a large nation. The Egyptians simply would not have
had enough troops to simultaneously destroy the firstborn in such a mass of
people. And not every warrior would agree to go to families and kill their
children. Surely there were specially selected units that were engaged in it,
and this event continued for many days in a row. And this explains many of the
things in the Bible that are altered.
When those
punitive units began to go to the Jewish villages, the Jews tried to hide their
firstborn children. And since someone in the family had to stand for the
firstborn and suffer execution instead - the soldiers didn’t care exactly who
to kill, they just had to do the work assigned to them - it turned out that
hiding the firstborn did not make much sense, but it made sense to imitate
their killing. Therefore, many Jews slaughtered some animals and left traces of
their blood around - as if saying that soldiers have already been here and have
done their work, not even blood traces
were removed yet. In many cases, it gave the necessary result, even if those
punishers understood that they were being deceived - they did not feel any
special zeal for their dirty assignments. First and foremost, traces of blood
were left at the front door and on the door jamb - there they were the most
visible and believable - similar to traces
of the fact that someone was dragged out of the house and immediately killed on
the threshold. Well, later in the Bible it was depicted as a defensive action
of a completely different kind - saying that God, when exterminating the
firstborn, passed those doors whose jambs were smeared with blood.
And another
peculiar touch from those events is noted in the biblical texts - at that time
dogs did not bark at the Jews (Exodus, 11:7). The fact is that dogs do not bark
at the person who is in grief. Dogs are very sensitive to the condition of a
person and they cannot bring themselves to bark at such individuals. And the
Jews had great sorrows. Then, recalling this event, they said: “Even the dogs
didn’t bark at us then.” And this was reflected in the text of the Bible.
Far from all
the Jews were subjected to the extermination of the firstborn. Three tribes -
Ephraim, Manasseh and Levi were not affected. With the tribes of Ephraim and
Manasseh, everything is easy to explain - they consisted mainly of Egyptians
and were in special relations with the Egyptian authorities. And with the tribe
of Levi there was a separate story, which had its far-reaching consequences.
Because of its
connection with Sinai and the special role intended for this tribe, there was a
need to separate Levites from the rest
of the Jews, to split the tribe and the rest of the Jews, and for this they
wanted to put it in a position of treason towards the rest of the Jews.
Therefore, when the destruction of the firstborn began, the Levites were allowed
to buy off. The Levites understood perfectly well what all this meant and what
it would lead to, and began to bargain to find some acceptable intermediate
option. As a result, they agreed that it would be possible to pay off not only
the Levites, but also the rest of the Jews, only for the Levites this would be
a relatively small and quite affordable price, and for the rest of the Jews it
would be an unrealistic price.
And the
Egyptian authorities announced that by the grace of Pharaoh the punishment
could be replaced by a ransom. For those who could afford it, of course. In
desperation, the Jews turned for help to their Egyptian relatives and
neighbors. Those readily responded to such grief and gave all their values to the Jews. But this did not save many, and given the fact that the
situation had become extremely strained in general, the Jews decided to flee.
And many of them did not even have time to pay the ransom. And then they
lamented:
- Oh, it is very embarassing. We took all the
valuables from our Egyptian relatives and now we cannot return them in any way.
It is good that these values were not useful, but it
would be great to somehow find a way to return them back.
- Come on. Your children were almost killed there. And
you take a pity of the Egyptians. We robbed them a little bit, so at least
there is some punishment for them, - embittered answered them.
And the
ideologists of the new religion later captured : “And so you will plunder the
Egyptians.". They had their brains wired like this, after all. What could
be done there.
Such is the tenth plague.
The Merneptah Stele
This whole
story is quite well known. There is an important historical document in which
these events related to the tenth plague were summarized. This is a stela
(stone slab) on which the deeds of Pharaoh Merneptah are recorded. This plate
is called the Merneptah stele and is the most famous Egyptian document due to
the fact that it there is an earliest mentioning of the name of Israel in there
among all known ancient historical documents. In this regard, this stela is
often also called the Israel stele.
The only
question is that records of this stele are hard to explain. Regarding the Jews
it is said there that Israel is devastated and deprived of its seed, and at the
same time in the name "Israel" is used the hieroglyph, which means
the people, not the country. That is, it says not about the land of the Jews,
but about their very tribe. In this regard, it is believed that the Jews did
not yet have their own country, and this event describes some unknown Egyptian
clash with the Jews during their wanderings, in which the Jews were battered.
And they are wondering what kind of hassle it was, that it was not reflected in
the Jewish documents, but it was so thorough that it deprived the Jews of their
seed. However, it also mentions the victory of the Merneptah over the Libyans
and the "peoples of the sea", as well as the suppression of the
uprisings in Nubia and Canaan.
This is how
those events took place - as they are presented here. And the deprivation of
the Jews from their seed is very well documented in Jewish documents. Only it
is documented there in a jewish manner. In the form of the tenth penalty. But
if the historical documents are too brief or were distorted, then in the
"Chronicles of the Spirit" all this can be read in much more detail.
Here, the records of such chronicles are to some extent disclosed by the
author, who is capable of reading them.
And it was all
in the fifth year of the Merneptah reign. According to the most common to date
chronology, this corresponds to 1208 or 1207 BC.
The Jews were a
bit too rushed there. And lost everything. They had to take the time and
refrain from "stirring up the water" and just wait for ten to fifteen
years. And everything would have happened by itself. Egypt was quickly plunging
into its next time of troubles. Twenty years later, there was anarchy and total
powerlessness there. But the Jews by that time were no longer there. Somewhere
in the distant desert, they were led by the nose at that time. Then they were
told that they were led through the desert.
But everything
happened the way it did. And in order to understand the subsequent history of
the Jews and the role of the tenth plague in this story, we should go back a
little and consider in more detail some aspects of their previous history.
How many Jews came to Egypt
They came to
Egypt in large numbers. The text of the Bible speaks of seven dozen people and
it is correctly said, it should be assumed, but not all of it is said there.
Seventy people were only in the family of Jacob, and the Jews themselves were
much more.
The fact is
that the Jews were originally quite a large tribe, and Abraham, Isaac, Jacob
and other persons of the Jacob clan are not spoken about as private
individuals, but as kings, as heads of their tribes and as representatives of
the ruling dynasties, related to them. Besides themselves, there were still
many people under their control. And it allows one to understand many other
things.
Jacob's brother
Esau can help us to find out how many people were under Jacob’s direction. In
the book of Genesis (36:40-43), the chiliarchs of Esau are listed. Сhiliarchs
were military officers under whose control there were a thousand (or so) people
fit for war. The names of eleven chiliarchs are listed in the chapter. From
which it follows that in the tribe of Esau there were about eleven thousand men
able to hold a sword. And with regard to wives, children, old people, this was
a tribe of a total of hardly less than fifty thousand people. Rather, even
more.
Esau and Jacob
were brothers. Their father was Isaac. And they have divided Isaac’s
inheritance at least equally. And if not equally, then most of them should have
been given to Jacob, because it was Isaac who blessed him as his successor to
rule his tribe, and Esau had to separate and move with his people to new lands.
The main tribe was under the control of Jacob. Therefore, Jacob should have had
no less people than Esau.
From which it
follows that Jews that came to Egypt under the authority of Jacob were at least
fifty thousand people. And rather, even more so.
There, the
Pentateuch simply speaks about different things: at the time of entrance to
Egypt it is said about the family of the ruler of the tribe, and at the time of
exit from Egypt it is said about the tribe as a whole. Such was the intent of
the originator of the Pentateuch. There is no accident that it was written like
that. It was meant to convey something.
Who was Moses
Jews perceived
Moses as their king. For example, in Deuteronomy (33:5) he is directly named
the king of Israel. And from this it follows that Moses came from the tribe of
Judah.
This conclusion
is natural and it couldn’t be otherwise if we understand who their kings were
for the Jews of those days. Those were the real kings, in whom the real
mystical royal power was manifested. When it is said that one of the Jewish
patriarchs blessed his son, then it’s not about ordinary parental blessings,
it’s about the transfer of the royal power, which then allowed that blessed
heir to rule his people through this royal power of his house given to him. The
people perceived such an heir as their king precisely because a special
spiritual royal power manifested in him.
Jacob blessed
Judah to the throne, in Genesis (49:8-10) it is spoken about directly and
unequivocally, and later on the royal power was passed on to the descendants of
Judah. Therefore, a person from another tribe at that time simply would not be
accepted as a king.
Why then did
Moses impersonated a Levite? To understand this, we must return to the pharaohs
of the eighteenth dynasty in general and to Akhenaton in particular. The family
of Jacob owed its success in Egypt to exactly that royal power, which was
present in them. The same royal power manifested itself in the pharaohs of the
eighteenth dynasty, they were related through some distant generations to the
descendants of Sarah, so they felt affection for each other and mutual
sympathy. And that is why the Jews were able to acquire the favor of the
pharaohs so much that they even got access to the education of the younger
generation and prepared Akhenaton for the future rule in an according way.
Alas, the rule
of Akhenaten was not entirely successful. Although he had unlimited power, but
in the seventeen years of his rule he still could not reverse the old order and
with this he died. Researchers agree that he was most likely poisoned. His
wife, the beautiful Nefertiti, never left him a heir - for some reason her boys
were born dead, she only gave birth to six daughters. Nevertheless, one of his
minor wives bore him a son, and this son later became the ruler.
After the death
of Akhenaten, the throne passed to one of his relatives, Smenkhkare, who
reigned for about three years, but the information about him is so scarce that
they don’t even know exactly who he was. And after him the power passed to the
son of Akhenaton known to us as Pharaoh Tutankhamun. He received the throne at
the age of ten, and it is obvious that his entourage ruled on his behalf, and
he himself, having ruled this way nine years, was killed at the age of
nineteen. During this time he managed to marry and father two children, but
both babies died as newborns. Dynasty ceased to exist.
It is clear
that the dynasty was destroyed by the former Egyptian priesthood, eager to
restore the previous order. But in a strange way, many current Egyptologists do
not notice this and, even more, in every way refute it and speak about the
degeneration of the dynasty due to closely related marriages, about diseases
and anything else (and it turns out that Tutankhamun, whose mummy was found
with a broken leg and a fractured skull died of malaria), but not about that.
Why? Because all this is closely connected with Jewish history and all this is
connected with modern politics for the trivial reason that it is very
profitable for someone to present the history of the Jews in its current
curtailed form. And not a step to the side. But we have already taken this
step. Let's do the following ones.
If the
opponents of the new order opposed the innovations of Akhenaten, they would
have limited themselves to the murder of Akhenaten himself for the reason that
with Tutankhamun the revival of the old order was vigorously going on at full
scale. But in this case the priesthood was involved, and the priests were well
versed in spiritual matters and understood where things originate from at the
deeper levels, at the levels of impetuses. Therefore, the spirit of the former
dynasty itself was no longer acceptable to them. And they wiped out the
dynasty, root and stem, so that nothing of the kind would show up there. And
they saw the same spirit in the family of Jacob. And they have made efforts to
ensure that this Jewish royal spirit was also extinguished along with the
bearers of this spirit.
Therefore, they
did not just remove the Jews from managerial affairs and not only besieged
them, they began to destroy the carriers of their royal spirit. Destroying it
in the bud, so that new ones are no longer born. And so they ordered the
midwives to kill the male Jewish babies. The text of the Bible speaks about
this somewhat vaguely and gives the impression that they are talking about all
the newborns of the Jewish people, but in fact they are not talking about the
whole people, but about a small part of this people, a very small part of it,
in which the familial royal spirit was passed down in the Jews.
You see, at
that time there were no less than one hundred thousand Jews in Egypt, or rather
even more, and if this happened among the whole nation, there would be a big
mess, supported also by their Egyptian relatives, there would be a turmoil that
would have turned into the same outcome, only eighty years earlier. And it is
quite possible that at that period of instability in Egyptian society such
unrest could end in another coup, so no one in their right mind would give such
orders about all Jewish newborns. Those orders were given only to two midwives,
of whom even their names are mentioned, which helped with delivery in the very
genus of Judah, directly in the genus in which the royal spirit of the Jews was
passed down. And it is quite possible that those were the same midwives who at
one time helped Nefertiti to give births. The “help” which left her without the
heirs to the throne and left Tutankhamun’s wife without any children at all.
But by that
time the Jews had already found their way around the situation and had paid off
to the midwives. The Bible speaks about this almost directly: it is said that
God, because the midwives left the children alive, did them good and made
houses for them (Exodus, 1:20-21). They later justified themselves before the
pharaoh (hardly before him, of course, rather, before some of his closest
subordinates). After that, the newborn boys from the line of Judah began to be
simply drowned in the river. Again, it is unlikely that this case was
successfully seen through to the end, but there was such a tragic moment in the
royal family of Jews.
Those kids then
were being saved in any way possible. Wives left homes to give birth in other
families, hid their newborns in those families, and someone was even taken
under protection by relatives of the former governing dynasty who maintained
old relationships with the Jews. This “someone” was called Moses by them. The
story of the discovery of Moses in the basket on the bank of the river in the
Bible was stated out of the need to somewhat disguise those events, because
there was a need for such a disguise. In general, the story of finding a child
in a basket on the bank of a river or floating in a basket on a river was quite
common at that time.
The task of
feeding Moses, as the Bible writes, was given to a Levite family nurse who
already had a baby named Aaron, so Aaron really is Moses’s brother, only a milk
brother, and not a blood one as they began to present it later (although the
age difference between Aaron and Moses was more than three years old, so it is
possible that the nurse’s infant who was brother to Aaron simply died and Moses
was taken to be fed instead of him. And after he was sufficiently grown up,
Pharaoh's relatives took him so that he would grow under their protection. It
is quite possible that such concern about this child was due to the fact that
he was the main heir to the Jewish royal family. And it is quite possible that
even right before the exodus, when Moses was already eighty years old, he was
still presented as the man from the tribe of Levi precisely for security
reasons, so that the Egyptian authorities would not suspect him to be a real
Jewish king.
And for the
same reason, the author of Torah no longer says anything about the royal family
of Jews during the exodus, but speaks in general about the entire mass of the
Jewish people.
Moses and God's mountain
So, the God's
mountain. Perhaps the main question - where is it located after all? Based on
the sum of all the data, it can be argued that the biblical mountain of God is
the mountain Har-Karkom in southwest Israel.
There is an
article on Wikipedia about this mountain and there is a site dedicated to it:
Many
researchers of history, including archaeologists who have studied this mountain
gravitate toward the conclusion that this mountain is the most likely contender
for the role of the Mountain of Moses.
There are many findings that indicate that this place was used as a cult place
for thousands of years and ceased to be such only about four thousand years
ago, apparently due to climate change and desertification of the area. Moses
had a good reason to admonish that shoes should be taken off at this place
because of its holiness (Exodus, 1), by that time this “holy place” had already
ceased to be actively used, and many were not even aware of its former
significance.
Judging from my
own experience of interaction with this mountain I can also confirm that the
biblical mountain of Sinai is exactly Har-Karkom. The energetics of this
mountain are lunar as befits the place of the moon god Sin, it is quite
powerful and corresponds to the spectrum of lunar energetics that manifest
themselves in Judaism. Although there are a lot of mountains with lunar
energetics in those territories but only this place is that powerful,
accumulated and suitable for Yahweh’s forces. And precisely those forces that
are involved in Judaism manifest themselves in Har Karkom. So this is exactly
that mountain.
On the other
hand, mountain of Katharina in the south of the Sinai Peninsula, which is
considered to be the mountain of Moses, has no moon spirit at all, is has
completely different energetics, therefore it cannot be the mountain on which
Yahweh descended even in principle.
By the way, in
the Bible, Mount Sinai is also called Mount Horeb, and perhaps it has some
similarity with the name Har Karkom for a reason.
Returning to
the story... God was bored. He was long forgotten. Nobody came to visit him. He
did not receive sacrifices for a long time. And he was hungry. And then Moses
came. “Ahaa,” said God ...
But in fact,
everything was not so simple there. The place was not so forgotten - the
“places of power” are remembered for a long time by the followers of those forces
who seek to derive some benefits from such worship. And it was not an accident
that Moses’s brother Aaron met Moses near the mountain of God who was returning
to the Jews there - the Levites worshiped the lunar forces, and this mountain
was known since ancient times as a special one with the most significance among
moon-aligned places. It could have been new to Moses, but the Levites had been
there and not necessarily such visits were rare. Yahweh had a good reason to
instruct that it was the Levites who should serve him, they had already served
him, it could be derived, rather actively.
In addition, from the very beginning of the
exodus, not only the forces of moon on this mountain showed themselves in this
story, but also the Af [ʌf] forces of
the Egyptian pyramids, and those forces were not particularly allied and
for joint cooperation they needed to agree in advance and somehow coordinate
their interaction. Therefore, with all the evidence, a lot of preliminary work
was done there first, and only after that Moses was led to precisely those
places where “God” told him his “aha”.
And the choice
fell on Moses for good reasons. He was not only a representative of the royal
family, to whom the whole tribe might obey, he was also a man quite far from
the traditions of the tribe - he grew up outside the Jewish community and lived
his whole life outside of the Jewish environment, he did not know much of what
the Jews knew and he could easily be fooled.
This god
introduced himself to Moses as the god of Abraham, Isaac and Jacob, that is, as
the god of his ancestors, but when Moses asked him to give his name, he cut
off: "I am who I am." This god
did not want to give his name. Although he certainly had the name by which
people referred to him. This place was an ancient cult place and people
celebrating their religious activities there, of course, somehow appealed to
their deities. And it is even easy to guess exactly how they called him,
because this mountain also had the name Sinai, and since ancient times all the
local peoples called God of the Moon by the name of Sin. Although, in general,
it was generally not Sin who manifested there, but one of his powers — at least this generic lunar name, the name of
Sin, even if he was called not just Sin, but had some specific name, this deity
could have shared, couldn't it? But no name was given. For some reason he had
no such inclinations.
The question
itself is very interesting - what type of moon forces manifested itself there?
Thanks to my personal experience of interacting with this devilry, I can
definitely say that it was exactly the devilry that manifested there and this
Yahweh is nothing else than an imp. A very powerful imp, even fundamentally
more powerful than ordinary devils, which quite often manifest themselves in
the operational field of the lunar
forces, but precisely the imp. Imps were once living beings who inhabited the
moon, but after the lunar catastrophe they disappeared, leaving their spiritual
bodies and the mass of their various imp forces in the spirit. And besides,
they left behind them their archetype, the basic matrix of this life form, much
more powerful than all the other imp forces and this archetype is a distinct
spiritual entity. And this very archetypical essence of the imps manifests
itself on Mount Sinai. It is in charge of all the affairs there and it was this
entity who was the God of Yahweh who appeared before Moses. And if this Yahweh
has some name of his own, different from the name of Sin, then this is the name
of the Imp. Or whatever other name those nations had for imps.
That is why he
did not want to give his name. The situation would immediately look ridiculous
and even funny. Even for Moses who did not know the gods of his people. And
under the guise of unrecognizability one could try to somehow fool Moses. And
even try to impersonate the God of his fathers.
And he called
himself Yahweh. One can understand how this name came from the Pentateuch in
the translation of the doctor of historical sciences I.Sh. Shifman (one of the
best translations, I advise). There, Yahweh is translated as I am. And the
devil got this name like this: first, he said his “I am who I am,” and then
instructed Moses - say so to your fellow tribesmen: “ ‘I am’ have sent me to
you” (Exodus, 3:14) . Well, it is customary to translate this name as Jehovah
and to pair it with some higher meaning (Translator’s note - in Russian that would be ‘Сущий’,
which can have a wide range of interpretations).
The Pentateuch
in the Shifman's translation can be found online at least here, for example:
http://www.bibleist.ru/biblio.php?q=001/0125 (link in Russian)
Although, of
course, this place in the text may seem controversial to someone regarding the
lack of identity between Yahweh and the god of the fathers of Moses, it is not
sufficiently disclosed and could be interpreted in various ways. It would be
possible. If it were not immediately shown in the next chapter that this god
does not have the slightest relation to the gods of the fathers of Moses.
Exodus,
4:25-26. After Yahweh instructs Moses to return to the Jews in Egypt, Moses and
his family set off on the road. And a strange case occurs with him on the way
overnight - Yahweh appears and wants to kill him. How can one understand such
contradictory behavior of Yahweh? Well, no substantial explanation can be
given. In fact, it simply speaks of another Yahweh. The whole Pentateuch is
made that way - there is God and God, Lord and Lord, Yahweh and Yahweh, and
this is by no means always the same subject. It says about different gods, but
when exactly and which of them are meant is not further stipulated, it is
necessary to delve into it yourself. That
was planned in such a way, it was originally inlaid in there. And in
this case, it’s just about another Yahweh. This other god wants to kill Moses
in order to prevent the plans of the God from Mount Sinai.
The situation
is saved by the wife of Moses. Seeing that things turned bad with Moses, she
immediately cuts the son of Moses and throws the trimmed foreskin to this angry
god, calling him a son-in-law. In the synodal translation of the Bible, the
words are translated as “the bridegroom of the blood,” and “son-in-law” is from Shifman’s translation, and Shifman
emphasizes that the words “the bridegroom of the blood” do not allow to reveal
the meaning of this place. What is the meaning of it? The point is that this
god is thus recognized as a relative from a spiritual point of view. “By blood”
in this case is equivalent to the concept “by spirit”. And by calling this god
a son-in-law, they recognize him, even if as a lesser and adoptive, but
relative (well, there's nothing you can do, this god is really lesser, that is,
weaker than those diabolical forces that started playing games around the
Jews). Recognition calms him down, and he retreats from the scene.
And what kind
of god could it be there? Is it really difficult to guess? It is the very “God
of the Fathers of Israel”, whom Yahweh from Mount Sinai impersonated, the very
God who introduced circumcision to the Jews and with whom Yahweh from Mount
Sinai had nothing to do. Only now he showed himself, this god of the fathers of
Israel, and showed himself for the simple reason that he wanted to protect his
flock from the incursions of other gods. But if he was recognized among other
gods, then so be it, he calmed down.
And Moses
appeared to his fellow tribesmen, reminding them who he was, and demonstrating
his mystical abilities, behind which, alas, there were not so much real divine
powers that should be shown by a representative of the royal family, but the
forces represented by Sin and Af, fallen deities Moon and Sirius. It is not
necessary that those were abilities of such a level, as described in the ten
plagues of Egypt that were written later, but some mystical phenomena were
definitely manifested around Moses in order to attract Jews to him. And the god
of the fathers of Israel at the same time was modestly silent or even acted
along with this unsightly play. And if at first the Jews had great doubts about
this whole affair, when mass executions of their firstborn started, they
believed in Moses and stood behind him without a doubt.
And in the
wilderness, contrary to the expectations of Moses himself, they were subjected
to cruel suppression for the sake of
their submission to the new gods. But it were not the Levites who stood behind
this system of subjugation, as one might think from a preliminary acquaintance
with the whole story, but people of a completely different kind. The Egyptians,
who were more than enough in numbers among the Jews for such a cause, and,
above all, the Egyptians of the two tribes of Joseph, were behind all this.
Mystery of the double tribe
The double
tribe is the two tribes of the son of Jacob Joseph. Jacob had twelve sons who
were to form twelve tribes under the rule of these sons, or twelve family
lines, if we consider not so much a Jewish tribe as the clan of rulers of this
tribe, as it was normal in that times - and since then according to those old
concept all Jews are divided into twelve tribes. This division has its own
esoteric meaning, however, this is a separate topic and is superfluous for this
essay. But this division into tribes is a little more complicated subject,
because Joseph did not take place as the ruler of one twelfth part of the Jacob
tribe because at the age of seventeen he found himself in Egypt separately from
his tribe and settled down well in Egypt, managing Egyptian affairs instead of
ruling his fellow tribesmen. And the tribes with the participation of the Jews
were later formed by two sons of Joseph, Ephraim and Manasseh, and since then
they have become two rather specific tribes in the lineup of Jewish tribes.
They can even be considered as one double tribe, because they are very close in
their specific functions and differ significantly from all other Israeli
tribes.
Thus, the
original tribes of the Jews amount to thirteen. It was just that during the
exodus the representatives of the tribe of Levi were singled out, separated and distributed among the other
tribes as clergymen, and therefore, as a separate tribe, they formally ceased
to exist, and therefore it is customarily spoken about those very twelve
tribes. But in fact, the Levites were still subsequently a rather distinguished
body of people, and in fact there were still thirteen tribes in the inheritance
of Israel. The thirteenth unwritten tribe can be considered the heirs of the Levi
clan (along with the rest of their tribe), and they are considered as such and
endowed with special significance as the spiritual rulers of the Jewish people.
But in reality,
the Levites are not so much the spiritual rulers as the workhorse of the priesthood,
and the actual spiritual and secret rulers of the Jews are representatives of
the tribe of Ephraim along with the very close tribe of Manasseh. Let's look at
how this whole behind the scenes situation began.
Joseph had
great weight in Egyptian affairs. He gained such weight not by chance and not
because of his own merits. The tale of the adventures of Joseph before his
appointment to the position of chief ruler of Egyptian affairs was written in
the Pentateuch to hide the true events, but it was written there in a
deliberately naive form to make it clear that behind this tale were events of a
slightly different kind. And the events were as follows.
Egyptian
priesthood hatched their reformation plans for a long time. And it was not very
hard to do, but it had to be done not by the hands of the sitting officials,
who became stuck in their habitual ways of life and would have offered all
kinds of resistance to changes, it had to be done by the hands of outsiders and
under the complete control of said priesthood. Ideal for this would be alien
people, who would settle in Egypt and be uplifted by the current rulers. As
aliens, they could easily be manipulated, appointing them and removing them at
will. They would have neither their own status, nor tribal ties, nor
involvement in traditions - they would be nobody, fully subject to the will of
the benefactors who promoted them. Egyptian priests selected Jews for the role
of such favored newcomers — they were most suitable for such a role.
But under
Thutmose III it was not worthwhile to change anything, the rule there was
sufficiently settled and Pharaoh would not accept such changes. It was
necessary to wait for the next ruler to ascend to the throne, and to him, the
new and inclined to making improvements, they would readily outline all the
prospects of such reformations. In the meantime, it was necessary to pave the
way. It comprised of, in particular, the fact that they had agreed in advance
with the Jews, and the Jews had already allocated young Joseph, their
representative, in advance to take root in Egypt and to be promoted under the
new pharaoh. And the rest was all a spectacle for averting the eyes and in
order for everything to look as natural as possible.
When Amenhotep
II came to power, Joseph was quickly elevated to the ranks of significant
people, and after the new Pharaoh agreed with the reformations and approved
Joseph as his vizier, Joseph was finally perceived by the priests as a serious
figure on whom they could bet, and they even intermarried with him, giving him
the daughter of a priest from the city of Ôn.
The name of the
city is an important clarification here, this is the city that was later named
Heliopolis by the Greeks for the reason that the temple of the sun god was
located there from ancient times. And the priests of this city were servants of
the Sun cult, who, it could be judged, had little relation to the cult of the
pyramids. Based on this, it is possible to understand which of the priesthood
groups made this arrangements and why they managed to come to an agreement with
the Jews. The Jews, after all, were not clueless people, and they were well
aware that they could be used, and then be reined in, and in case of failure or
sufficiently strong indignations from the population, turned into scapegoats
and severely punished in order to pacify the population. But they did it,
because they were not so much interested in Egypt - they already lived
relatively well without such adventures - they were interested in the pyramids.
The pyramids, with their specific activity, stimulated many different evil
spirits to have similar activity and the Jews suffered from this quite a lot,
the so-called “God of Abraham” was one of such fallen forces with which the
Jews did not know how to deal, and they wore the name of Israel for a good
reason - being the ones who studied and fought the likes of such gods. The
destruction of the pyramids could fundamentally change the whole situation, and
here they were offered to become influential people in Egypt and offered by the
priests who would not mind the destruction of the pyramids in order to
strengthen their priestly cult. It made sense to take a chance and in case of
success of the reforms to start negotiating with those priests about other
far-reaching plans.
History has
shown that they have interacted so productively that a hundred years later,
Akhenaten, who tried to establish the cult of the Sun god, was brought to
power. But alas, they fell a little short of managing to see it all through to
the very end.
In the
meantime, Joseph, together with the priests, began reforming Egypt on behalf of
the Pharaoh. There was a reason for the
whole Jewish tribe to naturally move to Egypt, and Joseph had many assistants
in his reformations. Pharaoh himself instructed Joseph to recruit assistants
from his fellow tribesmen capable of such activity (Genesis, 47), so the Jews
quickly became de facto executives of all Egyptian reforms. Well, what kind of
tribesmen of Joseph could be the most capable of this kind of activity? The
boldest, the most cynical, the most
cunning, the most deft. Such people were sought from all the tribes of Jacob,
from the whole Jewish people, and it was they who symbolically constituted the
initial tribe of Joseph.
The reforms
were not something transient, it was a great and long reformation of Egypt, so
the people of Joseph came to power for a long time and solidified their
positions. And in order to properly strengthen themselves in the Egyptian
environment, they needed, like Joseph, to intermarry with influential
Egyptians. And the next generation of the tribe of Joseph was already for the
most part a generation of half-bloods, a generation of people who were half
Egyptians. And then - only more so. After all, they had about a hundred years
of successful operations in Egypt before
the situation changed. Gradually they became more Egyptians than Jews.
Egyptians with an admixture of not the best Jewish blood. But, nevertheless, it
was a specific caste of Jewish rulers, who formally continued to belong to the
Jewish people (everything is still the case in many places nowadays). And when
the situation changed and they were removed from their positions and oppressed,
they had nowhere to go but to remain as a part of the Jewish people.
Why were they
divided into two tribes? According to the specifics of their functions. Some of
them were engaged in practical activities, matters of management, while others
were more connected with the priesthood and tried to build their influences in
that environment. Two or three decades was enough to delineate such a division
rather clearly and the sons of Joseph, when their time came, stood at the head
of two rather different groups of people. These two groups formed two closely
allied Jewish tribes. Manasseh became the head of the executive branch, Ephraim
became the head of the Jewish-Egyptian priests and those who gravitated towards
priesthood circles.
The peculiarity
of the Ephraim's tribe situation was that in order to succeed, its
representatives needed to be related not only and even not so much with the
priests of the city of Ôn, with whom they were already in close relations, but
with the priests of other Egyptian religious movements and the priests of the
most common cult of Amon first and foremost. And the cult of Amon was directly
connected with the forces of the Egyptian pyramids - it was a complex religious
system, but, in fact, all this was tied to the forces of the pyramids. At the
same time, they had to follow their own agenda and manage to be sufficiently
cunning in their relations with those who served spiritual forces hostile to
the Jews.
And it lasted
until all was well. But when the eighteenth dynasty of the Egyptian pharaohs
was overthrown and the representatives of the cult of Amon began to resolutely
return everything to the old ways, Joseph's double tribe was met with a choice:
either to fall and turn into nothing, or blend in those old ways and survive.
And considering that by that time they were, in fact, more Egyptians than Jews,
their choice was natural - they switched to the victorious old regime and
remained the same secret enemies, but now the enemies not of the Egyptians, but
of the Jews. Unthinkable matter during the lifetime of a single generation, but
stretched across multiple generations it turned out to be quite a natural
metamorphosis.
The first such
metamorphosis occurred with the tribe of Ephraim. It happened even for the only
reason that there was an abundance of those who began to be proud of their
kinship with the priesthood of the cult of Amon, just as before they were proud
of their kinship with the ruling Jewish caste. And the tribe of Manasseh was
pulled along after a while.
And together
they formed the basis of the, figuratively speaking, KGB of those times, which
observed the activities of the Jews and which continued to oppress them in the
desert on the orders of Egyptian authorities in a severely cruel manner.
How many
strangers came out of Egypt with the Jews
There were not
enough people in the tribes of Ephraim and Manasseh to able to command the
whole Jewish tribe in the wilderness. Subjected to harsh treatment, Jews could
fight back or even exterminate them altogether — the traditions and laws of the
Jews then were as simple as it was for most peoples at that time. It was in
Egypt, under the protection of Egyptian swords, that those special members of
the special double tribe could feel quite free, in the desert everything was
different. And without additional support, they would not have managed to take
control of the situation.
Where did the
support come from? In particular, from a large mass of outsiders, who left
Egypt with the Jews. In the Pentateuch, it is said so: “and a multitude of
peoples came out with them” (Exodus, 12:38). This is what the synodal
translation says, while Schiffman said it even somewhat more correct, instead
of “multitude of peoples” it says simply “alien peoples”. The difference is
that “multitude of peoples” only means other tribes that are alien to the
Egyptians, who probably lived in the lower reaches of the Nile in the same
territories as the Jews, and who along with the Jews moved from Egypt, and
alien peoples can also mean Egyptians themselves, some of whom were
dissatisfied with their position in Egypt and who had moved from Egypt along
with the Jews. The presence of an additional number of Egyptians, who in the
desert began to support each other more than the Jews, fully explains the ease
with which the Jews were manipulated there. Well, of course, there were also
just various peoples there, people mostly from nomadic Semitic tribes, but all
of them were not Jews - and they easily took the side of the Egyptians,
especially since it was not that hard to sway them with little benefits or to
sow discord between them and the Jews.
How many of
those strangers left Egypt with the Jews? Nothing is said about this, but
indirectly, you can make some calculations and estimate their approximate
numbers. This opportunity is given to us by the listing of the number of people
in each of the Jewish tribes for the simple reason that all those outsiders
were distributed among the Jewish tribes. Translated by Schiffman, it is said
quite clearly, for example, about the tribe of Reuben (Reuven): “Registered in
the tribe of Reuben ...” (and the number of counted people is given) and the
same formulation is repeated twelve times in respect to the other tribes also
(except for the Levites). From which it follows that all those who were present
after the exodus were distributed among the twelve tribes and put on the count
of those twelve tribes. If there were only Jews mentioned in the enumeration,
then plenty of other formulations
could’ve been used, for example, such as in the Synodal translation: “counted
from the Reuben tribe ...” (and so on for the rest of the tribes). But in fact,
the correct translation says it all quite correctly. Yes, in fact, there could
not have been any other way in the distribution of these alien peoples, because
nowhere else they appear later, they are not mentioned anywhere else as an
independent entity, so it seems obvious that they were distributed among all
Jewish tribes.
And now let's
list all the tribes by the number of people registered in them:
Manasseh - 32 200
Benjamin - 35 400
Ephraim - 40 500
Asher - 41 500
Gad - 45 650
Reuben - 46 500
Naphtali - 53 400
Issachar - 54 400
Zebulun - 57 400
Simeon - 59 300
Dan - 62 700
Judah - 74 600
This is a list
of all men from twenty years old and up (a total of 603,550 people).
And now let's
compare this to the number of people in Levi's tribe. Although it does not give
a direct figure of the number of Levites from twenty years and above, the
figure of all male Levites from one month and above is given - there are 22,000
of them (although there is a small discrepancy of 300 people, very significant
for other cases but here it is completely unimportant). According to this
figure of 22 thousand people, we can estimate the approximate number of Levites
from twenty years and above - there should be about 15 thousand, hardly more
than that.
And look at the
listing above. All the other tribes have two, three, four times as many people.
Why? But because no outsider was counted in the tribe of Levi, they themselves
were later distributed among the rest of the tribes as clergy, they were simply
disbanded as a separate tribe. The rest of the tribes were enlarged by
additional people, and those additional turned out to be so numerous that the
tribes at least doubled in size.
Look - the
difference between the other tribes does not exceed 100% (in Manasseh - 32,200
people, in Dan - 62,700 people, the tribe of Judah is not taken into account as
the main tribe around which the other tribes were grouped and it could not be
an indicator here). And the difference between Levi's tribe and the rest of the
tribes (without the tribe of Judah) ranges from 100% to 300% and even more. On
average, compared to the Levi's tribe, the remaining tribes are more or less
the same, comparable to each other, and the size of the Levi's tribe is
dramatically lower. Obviously, the other tribes were supplemented by other
people and supplemented significantly. We cannot determine exactly how
significant, the calculation of exact averaged values will
tell us little about it, but tentatively we can determine that peoples who
joined the Jews were numbered no less than Jews themselves. Or at least
something like it. In any case, they turned out to be enough so that the Jews
could not organize themselves as a single national group and give all those
enemy intrigues a fitting rebuff (by the way, the behavior of the Levi tribe
also did not contribute to such a union of Jews).
And besides
those strangers, there were many Egyptian relatives among the Jews themselves.
So the Jews there were clearly not in the majority. And without any reservation
Jews were sculpted into something that could no longer pose a danger to
Egyptian affairs.
Well, among
other things, there was another factor that is usually not taken into account
when considering the events of Exodus. Having gone to the deserts of the Sinai
Peninsula, the Jews thus did not disappear from Egypt, they still continued to
remain within the Egyptian territories. The Sinai Peninsula was part of the
then Egyptian lands. Just that it was sparsely populated, but there were enough
Egyptians (including Egyptian border troops), so that the Egyptian authorities
would always know everything about Jews. And Egypt had a fast army, which could
intercept the Jews in a matter of two or three days. Therefore, everything that
they did with the Jews, they did with them in Egypt, in fact. They were simply
taken out to a secluded corner for this, where no one saw them and no one could
begin to protest against the things that were done to Jews.
Lead away in order to destroy
It has to be
said that initially no one was going to create a new religion for the Jews or
turn them into a new breed of people, imbued with forces rejected by the God.
The plan was simply to get rid of them. And when the Jews went on the run, the
goal was first and foremost to eliminate them. And twice they were set up for
such an elimination.
The first time
the Egyptians themselves tried to do this shortly after the Jews fled. This
case is known as the miracle of the salvation of the Jews who have passed
through the waters of the parting sea. The miracle there was quite natural, but
it makes sense to consider this case in more detail.
The Jews then
stopped at the camp on the shore of the Red Sea (Sea of Reeds). It is believed
that it was not the actual Red Sea, but one of the big lakes near Gulf of Suez,
which later dried up due to the continued desertification of the area.
Probably, it is not so important where exactly it happened - somewhere in that
area; much more interesting is that Yahweh himself told them then to return and
camp there (Exodus, 14:2), that is, they had already moved past that place, but
Yahweh sent them back and precisely to that place. Why? Let us find out.
And so, the
Egyptian army approached that very place, but did not decide to attack right
away and stopped in front of them to rest after the transition and gain
strength before the battle. And at night a strong east wind rose and drove the
water off coast. The coastal spit near the shore has become available. Jews
moved through shallow waters to that coastal spit and run away. At dawn, the
Egyptians saw a miracle: the Jews were right where they wanted them and then
they disappeared. Where did they go? There they are, far, far down the spit
running at full speed. What were the Egyptians supposed to do? That's right, to
catch up with the Jews along the coast, especially since they had six hundred
chariots and could catch up pretty quickly. But the Egyptians behaved very
strange: they moved to the same coastal spit, even transferred their chariots
there, and tried to catch up with the Jews in such a manner. Why? The answer is
obvious - because of the irregularities of the coast. On the coast, they simply
could not catch up to the Jews, coastal obstacles did not allow for such
maneuvers. Well, since the terrain in those places was clearly not mountainous
and could be considered flat, then the obstacle there was either a far-reaching
inland bay, or swampy shallow water similar to the bay. Therefore, the
Egyptians had to catch up with the Jews using that same spit, and then, due to
the disappearance of wind and the returning water, they were no longer engaged
with Jews but had to save their own chariots (without chariots, it was
unthinkable to attack Jews who had so many people).
And now it
becomes clear why Yahweh sent them to this place - there was a corner from
which there was nowhere to go. The Jews in this corner were locked down and the
Egyptians could attack them at a leisurely pace - in fact the Egyptian army was
not that big (judging by the previous battles of the Egyptians, twenty thousand
was already a large army, steamrolling the surrounding nations), but Jews had
more that half a million people in terms of adult men alone. Only a
professional army could cope with them after many rounds of shooting using
longbows. That corner allowed it to be done, in other places everything
would’ve turned out to be more complicated and the situation would not allow to
deal with the Jews so easily.
But miracle
allowed the Jews to slip away. It was really a miracle, and that miracle lay
not so much in the events themselves, as in their timeline. Actually, the whole
miracle consisted of the fact that a strong wind arose, an east wind, and just
with enough force to push water from the shore. But it was a miracle not from
the Yahweh, but a miracle in spite of him. It was a miracle from the real God.
And the charlatan god Yahweh attributed it all to himself in the hindsight.
What is God to him? He is already rejected by God and has nothing to lose.
By the way, not
only Yahweh acted there, but Af too. Yahweh was fooling the Jews, and the
Egyptians were sent by Af. It was their joint operation, but ... God intervened
and spoiled such a wonderful game. And then it turned out that the Egyptians no
longer had the time for that, the repetition of such a game became difficult,
and so Jews were pulled into other kinds of games.
The second time
they tried to destroy them around a year and a half after the exodus, when
they, having stayed for a long time near Mount Har-Karkom, went directly to
Canaan.
It is
interesting to assess the situation in Canaan at this time. A year and a half
ago, when the Jews withdrew from their homes in Egypt, Yahweh did not take them
straight to Canaan, allegedly for the reason that there was a war there
(Exodus, 13:17). And after a year and a half, he led them there because the
Egyptians had already left there and Canaan was left without their protection
(Numbers, 14:9). From this it follows that the stele of Merneptah somewhat
exaggerated the success of Pharaoh's troops in Canaan. Obviously, the Canaanite
uprising was not quite successfully suppressed, and the conflict there lasted
for a year or so, and then the Egyptians were forced to remove their troops
from there due to the difficult situation in other regions and the need to put
their forces together. In any case, Canaan was left without their
"protection" and it was possible to try to invade there. But why rush
to do it immediately after the Egyptians left?
The fact is
that Canaan was not a single country, but a territory inhabited by many diverse
nations, which moreover often fell apart into many independent fiefdoms, and
under normal circumstances, all those small parts either fought each other or
at least had strained relationships. Canaan was a mass of fragmented
independent territories that made it difficult for them to agree on joint
actions with each other. And the rebellion against the Egyptians united them
for a common cause and allowed them to conduct military operations with
combined forces. And those combined forces have been successful and so far have
continued to be vigorous and ready to fight. The Jews had to be put there as
soon as possible, while this unity of forces, together with their fighting
spirit lasted so that the Canaani could defeat them for sure. That is exactly
what was done.
The Jews had a
good reason for not wanting to go to Canaan and were indignant at the fact that
Yahweh sent them to certain death (Numbers, 14:1-3). They understood the
situation perfectly. Everything there was so obvious that the Jews decided to
stone the provocateurs, choose a new chief for themselves and return to Egypt.
But Yahweh intervened (there were some
mystical abilities manifested in him) and, together with his supporters, they
managed to reverse the situation and the planned coup. Ten heads of tribes were
executed (or mortified in some other way) - and this is a very serious event
when almost all the leaders of the tribal alliance are killed, this is a
super-serious situation, and the people have been restrained (Numbers, 14).
And then they were still led to Canaan. Naturally,
they were defeated, and after this extermination by the Canaan, the remnants of
the people were told that they could not win because Yahweh was offended by
them and was not with them during battles. And they themselves, without Yahweh,
it turned out, were nobody and nothing, not even able to beat Canaan peoples.
And in the Pentateuch, all this was recorded in the same way, but recorded in a
specific way, which allows us to understand how the events actually took place.
The Jews were thoroughly beaten then. For forty years
they could not restore their former strength. When a new census was carried out
after forty years, it turned out that the Jewish population was 601,730 people
(Numbers, 26), which was even slightly smaller than the original (603,550
people). So Yahweh could rightly say that none of the former people would enter
the land of Canaan, those former people already were but a mere remnant even
forty years ago.
This remnant, which consisted mainly of women and
children were molded into new type of people with new religion by the Joseph’s
Egyptians together with the Levites.
Joshua and Af's people
Joshua is the main figure of this whole story with the
exodus, walking through the desert and settling in the land of Canaan. It was
he who, from the very beginning of this story, ran all those ugly deeds, it was
him who was the main pillar of all the devilry that was going on there, he was
the secret leader of Moses, Aaron and other Levite priesthood.
There is a very
indicative episode. When Moses ascends the mountain of God and for forty days
communicates there with Yahweh, receiving laws from him, no one at that time
can approach the mountain. The reason for this is clear: everyone who is
present at the appearance of Yahweh will die, only Moses is allowed to see
Yahweh. But it turns out that there was one person who was present - Joshua.
There is even an unobtrusive clarification in the text: Moses takes his servant
Joshua to God's mountain (Exodus, 24). Such a deliberate creation of the
impression of humility - what can be added ... just a servant under Moses ...
and what, no one can serve Moses anymore? - So everyone else must die in
proximity of Yahweh, and the servant ... well, he's just a servant ... what
does he have to do with all of that?
Based on this
story it later became fashionable among Masons to pretend to be gardeners. They
just put themselves closer to some rich fellow who was also a mason but stood
at lower levels of initiation and which they, as a more advanced ones, managed,
but at the same time took up a modest gardener position - the position was more
of a formality, of course. Being always near, having unlimited access to the
house and the owner of said house,
controlling the master of the house in every aspect was the main goal.
Moses played the role of such a controlled fellow in that case.
A little further
(Exodus, 33) there is an even more characteristic episode. Moses established a
marching temple in the form of a tent (tabernacle, Tent of the Congregation),
where anyone who seeked God could come and talk to Moses. But that tent was
installed far outside the camp, for the reason that sometimes Moses also
communicated with Yahweh in the same tent and the others should not have been
present in proximity during such times. All but Joshua - he was constantly near
that tent. It is said there, in the same phrase, to testify about the
connectedness of events: Moses communicates with Yahweh in the tent face to
face, but then goes back into the camp, and his servant Joshua does not leave
the tent. That is, he is present during all those communications between Moses
and Yahweh (Exodus, 33:11). Again, there should be an impression of the
inconsequential nature of this servant of Moses and the naturalness of his stay
at the tabernacle - just a servant who serves at the tabernacle and at the same
time protects it ... May be. But here the situation is revealed quite
indicatively. Because Joshua is called a young man. To a person who is
incapable of looking deeper into the text this shouldn’t say anything; on the
contrary, it should only confirm the same underlined point about Joshua being a
servant, about an errand boy serving Moses and at the same time keeping the
Tabernacle clean and looking after it in the absence of Moses. Everything as it
should be. A completely normal servant.
Let us not say
that even in principle there wouldn’t be anything about servants in the text -
this is simply not such a kind of text; but wait a minute - what kind of young
man Joshua could be? He is a mature man already by that time, he is the
commander of the army, even before this (before he was masqueraded as a young
man) he controls the army in the battle against the Amalekites and soundly
defeats them (Exodus, 17) - this is an influential person who at the very least
controls the Jewish army. Such a “young man” who looks after mundane things.
And this obvious exaggeration in diminishing the importance of Joshua should
show that everything is exaggerated in this belittling and concealment of the
influence of his figure, and Joshua is simply not the person he is portrayed in
the story.
And what kind
of person could he be? It turns out, not only he is the head of the army, he is
also the leader of one of the tribes. The head of one of the Israelite tribes.
And guess what kind of tribe does he represent? Of course, the tribe of
Ephraim. When Moses sends the heads of his tribes to inspect the land of
Canaan, he sends Joshua from the tribe of Ephraim (Numbers, 13).
But he was not
only a military leader and a leader of a tribe. Behind him was the “glorious”
Egyptian past. Do you know what his name means? We usually call him “Navin”
(translator’s note - in Russian translations of Bible he is commonly known as “Иисус Навин” ),
in the Hebrew original his name is given as
“bin Nun” which means “son of Nun”. And Nun is the name of one of the
Egyptian gods. From which it follows that his father was a Egyptian named after
this god (the Jews had a different religion, they didn’t call themselves after
Egyptian gods). And this father was not just a Egyptian, but a Egyptian priest,
because it was the priests serving the gods who named themselves after the
gods. The Egyptian God Nun is one of the fundamental forces of the universe,
and although there were no temples dedicated to this god according to the
research of Egyptologists but in the temples he was revered as Ptah (in
Memphis, for example, he was directly identified as Ptah) . Pharaoh Merneptah
also bore the name of Ptah (his name means “beloved by Ptah”), from which it is
possible to assume the existence of a connection between Joshua's father and
Pharaoh Merneptah and a long history of relations between them, since the
Merneptah came to power in his sixties and before that for many years he was
one of the chief Egyptian officials and even the Egyptian commander in chief.
Therefore, it is possible that this priest Nun was one of the main figures
engaged in the Jewish problem in the Egyptian “KGB” - and his son continued to
deal with this problem after. However, the text of the Pentateuch does not seem
to give grounds for such direct assertions, only hints at the secret
significance of the figure of Joshua, the son of Nun, and that they tried to
hide his influence in every way because of the mystery surrounding this figure.
And the constant emphasis on the fact that this Joshua was the son of Nun, the
son of the Egyptian priest, gives a direct indication about the nature of those
secrets.
The son of Nun
ruled all the Egyptian people, who left Egypt under the guise of Joseph’s heirs
along with the Jews and secretly manipulated the Jews, exposing Moses and the
Levites as leading figures in those manipulations. Moses and the Levites
represented the God Yahweh, but Af, the spiritual power of the Sirius system
which manifested in the pyramids, stood above Yahweh - and on the physical plane, the Egyptians who
served the forces of the pyramids stood behind servants of Yahweh. And Af who
manifested in the pyramids was the chief deity who ruled both them and the god
Yahweh, and directed the whole operation with the goal of neutralizing the
Jews.
Later, the Jews
called this whole system of oppression Leviathan. The name of this monster that
weighed down upon the Jews is a combination of the names of the two main forces
that oppressed them - Levites and Af. Although, according to the logic of
composing such words the name of Yahweh should have been used there instead of
Levites, but Yahweh was considered a god, whose name was not acceptable to be
called in a normal conversation. Therefore, the name of the tribe whose
representatives served Yahweh was used as a synonym. And with Joseph's tribes,
the situation was the opposite: the Joseph Egyptians did everything secretly
and, although it was obvious to everyone that they were the ones who
orchestrated that whole operation, it was customary to not speak out loud about
it, this could have had bad consequences, therefore they used the name of Af - he was a seemingly a somewhat detached
force in those matters (although everything was tied to him, ultimately, it was
he who actually managed those affairs). More information about this can be
found in the article "Devil's Lair", you can find links below:
https://renessans.blogspot.com/2011/03/blog-post_6596.html (link in Russian)
https://renessans.blogspot.com/2016/09/devils-lair.html (link in English)
The Joseph's
tribe did all its undermining activities to the Jewish people just as the Jews
themselves operate today in relation to the rest of the world - rather, not so
much the Jews as the Judaists controlled by their religious system. The same
pretense, imitation of everything for the sake of its further substitution and
destruction, distortion of everything for destructive purposes, and so on - a
system of lies which suffocates the whole world, in which the main virtue is
the ability to lie in a way so that formally it is not even a lie . But today
the world has already gained some immunity to this Judaists’ lies - but when the Jews were taken out of Egypt and
led across the desert, it was all new to them and they didn’t even know how to
react to it all - and all this system of malicious trickery and hypocrisy was
quite effective against Jews. If the Jews were previously used to hiding their
inner thoughts in their quality as Israels who were fighting with the demonic
forces - now compared to that devilish force that took a hold of them, they
only looked like naive coons - Af had limitless cunning when it came to matters
of evil.
They could not
write directly about all this in the Pentateuch because control from the Joseph
tribes did not allow this, but one very interesting case, which allows to
understand the nature of the activities of the Egyptian Egyptians, was shown.
It refers to a certain Egyptian teenager who quarreled with a Jewish teenager
(Leviticus, 24:10-14). The nationality of that Egyptian teenager is described
in a vague manner - he is the son of an Israeli woman who herself was born of
an Egyptian, and nothing is said about his father's nationality, but in this
case the father goes to the sons of Israel to straighten things out, which
means that he comes from some other nationality, it should be assumed that he
is an Egyptian. In the heat of quarrel, this Egyptian teenager began to
blaspheme the name of Yahweh, which in itself is strange, because the Egyptians
had polytheism, they recognized the presence of many gods both their own, gods
of other nations and any gods in general, including gods of strangers.
Egyptians were accustomed to treat gods with respect, or at least with caution
- the gods are the gods no matter whose gods, so why anger them. This slander
in relation to Yahweh is evidence that Yahweh’s name was slandered in the
Egyptian community, and it was slandered because the Af Egyptians considered
Yahweh to be a controlled lower force and put themselves in relation to the
Jews along with their Yahweh haughtily and without respect, and this teenager
was just repeating what adults were talking about. Merely, adults said it among
themselves, and the teenager misguided by his youth, began to talk about it
outside.
And this
teenager was stoned for blasphemy on Yahweh. And stoned by order of Moses, who
consulted Yahweh on this matter, but consulted in the presence of Joshua, it
should be assumed, because such issues were not decided without his presence -
and this clearly demonstrates how hard the Egyptian leaders acted in regard to
their own people so that they learned to keep secret things hidden henceforth.
Another
significant episode of the Jewish history of those times makes it possible to
understand how the whole situation was then controlled by the Joseph tribes.
This episode refers to the last year of their travels before they crossed the
Jordan River and began to fight for the land of Canaan on the other side of the
Jordan (Numbers, 32). Before that, they seized lands in the Transjordan (in
this way, in the reverse order, it is customary to call those lands for the
reason that all those events were considered later from the point of view of
Jews living on the other side of the Jordan, although those lands were captured
earlier) and were ready to go over the Jordan for further conquests. The lands
already captured were alluring, and the two tribes, the tribe of Reuben and the
tribe of Gad, decided to stay there. When they were accused of wanting to avoid
the struggle for the Promised Land, they replied that they would go first to
fight, but then they would return to this land. The decision is somewhat
strange, it does not agree with the general direction of the movement of the
Jewish people to the places that God promised to Abraham as the Promised Land
according to the covenant - almost reaching the place, but this stopping on the
threshold. Even if they liked those lands, the land on the other side of the
Jordan was no worse - and was it worth creating such a difficult situation that
caused Moses’s anger and the need to fight in the vanguard as an atonement for
that decision when it was clearly easier to go along with everyone, and then go
back to those lands, if they really wanted to settle down there? But their
decision had its own meaning - and in order to understand what was behind that
decision and what reaction of the Joseph Egyptians that decision provoked, it
is necessary to make some explanations.
In wanderings
in the desert (well, sort of a desert - far from everywhere the places of their
wanderings were barren and deserted), all the Israelite tribes kept together as
one people. Although they placed their camps of their tribes separately from
each other, but this was only a formal division - in general they identified as
one common tribe. This allowed Af fellows to control them quite easily. And
when returning to the land of the fathers it was quite natural that they would
be territorially divided and each tribe would live on its own territory. In
case of such separation, the control over them by the Joseph’s Egyptians would
become less effective and would become difficult, it would require some additional
adjustments and effort, and there would be even chance completely to lose
control over them. It was an attempt to get out of the control by Egyptians
that dictated the Jews to separate a couple of their tribes and leave them in
the Transjordan territories. In addition to making control over them harder, it
was also a test. A test to see if in the new lands they would still be allowed
to have separate lands for each tribe. And at the same time it was a policy -
if they do not allow the two tribes to get separate lands, then the meaning of
the struggle for the Promised Land where each tribe would have its own lot,
disappears, because in that case those destinations will not be allocated and
they would be kept a single mass of people. And to show that the meaning of the
further campaign is not lost, their rulers had to demonstrate to them that they
are ready to begin to allocate the lands right at that point. It was an
incentive for their rulers to start to fulfill promises and assurance for the
future that even there they will have to continue to allocate those domains.
In general, the
situation was clear - the two tribes were trying to secure an opportunity for
themselves to get out of control in the future. What Af people were to do in
such situation? They acted very simply - the tribe of Manasseh was immediately divided and half of the tribe
also received a lot in the same Transjordan lands, close to the separated
tribes. They demonstrated to everyone - do not dream, you will not get out of
our control.
But still, the domains had to be allocated. And due
control was inevitably lost. This allowed the Jews to preserve their former
self as godfighting people. A controversial people, incomprehensible,
flickering like a candle in the wind, but retaining the divine fire that was
lit in it in much more ancient times.
It was too
important an episode in Jewish history to not be shown in the text of the
Pentateuch. And the Egyptians were reassured by the fact that they separately
inserted there a fragment of opposite meaning (Joshua, 18:3), in which Joshua
himself reproached Jews for negligence in dividing the land they seized.
Allegedly, the Jews themselves were not in a hurry to divide lands into
separate domains, and Joshua even urged them on this issue. Not a chance.
It is also an
extremely interesting to examine behavior of the Joseph’s Egyptians in those
circumstances who, despite their own interests, still led the Jews across the
Jordan to the main part of the Canaan lands. In principle, they could simply abstain
from doing this - the lands east of Jordan for which the Jews fought a great
war against Canaan were already Canaanite territories, and it was possible to
declare the goal of the campaign reached, and the people on the other side of
Jordan too strong to risk being catastrophically overwhelmed. In this case, it
was possible to keep the Jews a united mass and continue to easily manage them
further. But contrary to their interests, the Egyptians led them to Canaan.
Why? Because Canaan was a danger to Egypt itself. The times in Egypt were not
the best, Egypt was weak, and the Canaanites could reunite with anyone and
attack Egypt. And how it all could have ended is unknown. That is why they made
Jews attack Canaanite people, speculating on the issue of the “land of the
fathers”, in order to protect Egypt using the hands of the Jews. And it was
successfully done. And further control over the Jews in future times ... it
could be done somehow. They, those Jews were already not particularly
dangerous.
And so, under
the direct control of Joshua, the Jews crossed over Jordan and began a war with
the Canaanites. And wherever Joshua himself commanded the military the results
were the same — complete extermination of entire populations. Allegedly, Yahweh
ordered for nothing to be left of the alien spirit. But it worth noting that
where Joshua did not directly control the conquest of lands, the results were
completely different - the tribe of Judah, for example, simply expelled the
former inhabitants (Joshua, 15:14), and the people of Jerusalem were even
allowed to stay in their city and the Jews got along with them just fine
(Joshua, 15:63). And later, when Joshua had already grown old and retired, the
Israelis even simply took tributes from the Canaanites, not expelling them. The
text explains this by the fact that the Israelites had grown strong by that
time (Joshua, 17:3). And what about Yahweh -
did he get used to the spirit of others and become tolerant to it? Or it
was just that Joshua retired? And even the tribes of Ephraim and Manasseh at
that time already left the Canaanites to live in the occupied lands, limiting
their actions to collecting tributes from them (Joshua, 16:10, 17:12). In cases
where Joshua himself conquered the land, everyone, including the babies, was
exterminated. No alternatives. In all cases. Hitler was a hooligan boy with a
slingshot compared to this monster. Such is the “righteous” Joshua worshiped by
the Orthodox.
Levites and the tenth plague
After the
miracle of salvation in the corner of the reed sea, it became clear to the Jews
that they got into a situation that was even worse than their Egyptian past,
where they were among the many Egyptians who sympathized with them. And in the
desert, they could be exterminated without any fear of any unrest among the
Egyptian people. And even if the Egyptian army could not immediately cope with
such a mass of Jews, it could drive this mass across the desert like a wolf
drives flock of sheep and gradually wear them down - the Jews couldn’t do
anything against an army with chariots.
And it became
clear to all that the two Joseph tribes, supporters of the Egyptian
rulers, would now be in control of the
situation. And there was nothing that could be done with them, because the
Egyptian chariots would have quickly materialized in proximity. And in order
for the chariots to not be around, those Joseph’s Egyptians, with an admixture
of not the best Jewish blood, would have to be listened to regarding everything
and not to be contradicted.
In turn, the
Joseph Egyptians understood that they could, of course, take direct control,
but that was too risky — at any moment ambers of indignation could erupt into a
flame of riot which would result in them being purged as an alien and hated power.
And one could never guess at what point it could happen. In order rule and
remain safe, one must manage everything from behind the scenes, if not in
complete secrecy, then almost so.
And Moses,
together with other representatives of the Jewish authorities was faced with
the ultimatum of sorts - secret rulers would only advise, but it would not end
well not to listen to such advices. And the rest of the two tribes began to
demonstrate their innocence in regard to matters of power - that they were just
as obedient to the authorities as everybody else - they would simply give an
advice or two sometimes if asked. And at the same time, they began to sow all
sorts of discord among the Jews so that unity did not arise among them, and to
attract to their side strangers who had come out with the Jews and Egyptians
from among Jewish relatives. Under normal circumstances, such their behavior
could quickly cause aversion to them as secret internal enemies, but the Jews
were constantly threatened by the looming presence of the Egyptian army on the
horizon; it was natural that the Jewish authorities listened to those
unofficial representatives of the Egyptian authorities and were somewhat
fawning before them, and the rest of the Jews understood that it was safer to bid
their time and endure instead of escalating the conflict.
That's how that
whole mess of a carousel had spun. And thanks to the fact that the Jews allowed
this carousel to turn, the Egyptian army did not appear next to them. The
Egyptians considered that the situation was under control and got busy with
more urgent matters. And they really had a heap of troubles because the
situation in Egypt continued to deteriorate. As we already know, even their
forces in Canaan were soon forced to withdraw, leaving Canaan "without
protection."
It was then
that the Jews could have besieged these Joseph’s hypocrites. And they even
wanted to do something, because when they were going to wage war on Canaan,
they almost beaten Moses and minions of those hypocrites with stones and
intended to return to their former places in Egypt, but ...
It's all about
the Levites. Levites were against that. And like that, the situation could not
be changed anymore. And so the Jews had a completely different history from
that point on.
The entire
subsequent history of the Jews, the history of the tragedy, which forced them
to be in constant internal struggles and altered them in detrimental ways, was
connected to the fact that the Levites turned against their own Jews and took
the side of their secret invaders.
But they turned
against their fellow tribesmen not at all because in the system of the new
faith they had advantages like clerics, many Levites at that time were
skeptical of their new and imposed position, they had a completely different
reason. It was due to the tenth plague.
The tenth
plague was a stumbling stone in Jewish relations with the Levites. Because
immediately after the exodus, the Levites began to be reproached that they had
paid off, that they were traitors ... and so on ... there was an acute
psychosis due to the fact that many Jews had their firstborn killed, and this
psychosis was expressed towards the Levites. No matter how the Levites tried to
explain themselves at first that everything was in fact not quite the case, the
relations between the Levites and the majority of Jews became hostile and
strained rather quickly. The Egyptian plan worked successfully - a wedge was
driven in between the Levites and the rest of the tribe, and since the Joseph’s
hypocrites heated this situation in every possible way, the wedge turned out to
be big and thick.
And when Moses,
who came down from the mountain (or was it Joshua — it’s hard to tell who was
who and when in that story) he ordered the Levites to kill the Jews for reneging
from the new faith (Exodus, 2:26-28), the Levites killed three thousand people
without qualms as their enemies on whom they could finally take it out. The
wedge broke the Levites from the Jews completely.
And in order to
put an end to the accusations that they had paid off, they began to present
this as an event sanctified by Yahweh himself - they say, Yahweh ordered all
the firstborn to be redeemed. So it is then in their sacred texts that they
pictured and even loaded this ransom of the firstborn with certain sacred
meanings.
The
struggle of Moses and the Levites with the new religion
But neither
Moses nor the Levites then knew yet what all this religious reform would turn
out to be. And when they saw with their own eyes how the new religious system
warps and destroys the Jews and how Yahweh bends them all to his will, it was
too late - by that time everything was already formed so that it was impossible
to escape from this system. And the creators of this religion themselves (if by
creators of this religion we take formally representing it Moses and the
Levites) put up all kinds of hidden resistances, trying to somehow soften and
humanize this religion directed against the Jews.
Actually, Moses
began to do this immediately after his first forty-day stint on Mount Sinai,
when he found his fellow tribesmen returning to the old cult and worshiping the
calf (under the incentive from high priest Aaron, by the way). Moses was
allegedly so angry with his fellow tribesmen that he broke the stone slabs
(tablets) that Yahweh handed him on the mountain (Exodus, 32:19). Can you
imagine this situation?
Do you know how
old Moses was then? Eighty. And imagine an eighty-year-old elder, an elder
strong-willed enough to lead a people who saw that the people were somehow
dancing and singing in a different way than he would like to see, and fell into
such an uncontrollable wild tantrum that he broke the plates on which God's
teachings were written by God himself. Far from every madman is so insane that
he does not control his behavior. Or do you think that it seemed to Moses that
the people were not worthy of those teachings? And he, during his eighty years
did not understand that there are different people, that if some are not
worthy, others could still be? And that, in general, society far from always
behaves the way the worthy would like it to behave? And that society should be
led, educated, controlled, and so on. If he had to bring something new given by
God into society - why throw tantrums? That was the behavior of a hysterical
young fool, but not a gray-haired old man. Don’t you think that situation was
too strange?
In fact, that
situation is very easy to understand. Moses just threw a tantrum. He saw that
he had fallen in a mire, that what he was being forced to do was not at all
what the people needed, and he played a fool to get rid of the dubious “divine
laws”. And the fact that those laws were dubious is given in that same place in
the text - tablets were inscribed from
both their sides (Exodus, 32:15). According to how that situation is revealed
there, this means that those laws were ambiguous - on one side was it written
for one group, on the other side different things were written for others. And
it is quite natural that Moses did not like the formation of such a
hypocritical two-faced system so much that he used the first reason that had turned
up to revolt against it. No problem, Yahweh was not Moses, he didn’t have a fit
of rage and when after a while Moses got used to new ideas and again was taken
to the same mountain he was given the same laws. But now he was inscribing
those laws by himself.
But Moses had
no choice anyway. It was too late to refuse. The situation beneficial to Yahweh
and Af have already taken shape, the necessary processes have already begun to
turn and move in the right directions, so that they could do without Moses. This
would cause unnecessary complications, but Moses could already be replaced by
someone else. Therefore, it was necessary not to refuse because it would not
have changed anything anyway, but to continue playing all those games,
softening the devilry by which the Jews were ensnared, being secretly in
opposition to that devilishness. It was hard, very hard, Moses was probably the
most dramatic figure in the whole story, but it was time to think not about
himself, but about the people, especially since he himself had led it into a
trap.
And Moses
resisted as well as he could. The entire text of the Pentateuch is replete with
his disputes with Yahweh, his admonitions of Yahweh, his attempts to protect
his people from Yahweh. It was all written in a symbolic way rather than actual
depictions of real events, the reality was much richer and much more full of
such disputes, of forcing Yahweh and other creators of the new religion to
compromises - and in the text it was laid out quite softly, veiled, but as an
often repeated motif, which when contrasted with other very briefly marked
events should should have shown how ubiquitous and important were all those
actions, which made it possible to significantly mitigate the radical nature of
the policies aiming to oppress Jews during the creation of their new religious
system.
It was not only
Moses who tried to counteract that religious system, but also its clerics, the
Levites. Initially, that opposition was even open in nature, as was the case
with rebellious Korach, Aaron's cousin, his like-minded supporters from Levites
and the other two hundred and fifty elders of the tribe who supported him
(Numbers, 16). Later, such opposition was forced to become secret, and in such
form it finds little reflection in the text of the Pentateuch, but the
Pentateuch itself, as it was compiled, is a vivid document of such secret
opposition to the created system.
Both the
Pentateuch itself and many other books of the Old Testament are composed as
multi-level, multi-meaning texts, in which quite different meanings as opposed
to the surface level narration can be found, and meanings that are often
opposite to the surface level of the stated material. And there are people to
whom such meanings open up, and this process is usually a gradual dive into the
unfolding depths of implicit meanings. There is such a depth there, and this
far from easy to pry into depth was ingrained there by the Levites as well.
Later, on the basis of this inlaid depth, the Levites preserved practices of a
deeper understanding of these texts as a tradition of inherited knowledge. And
according to that knowledge, it turned out that the whole system doesn’t
represent anything good but serves only
to push a person into the devilry manifested there, immerse one into it all
that and let one feel with one’s own being what is what in this world, and then
just go beyond this system and in rejecting it, begin becoming a real person.
But not all people are capable of such a path. And for most, this system became
a trap, pressing them under the power of the devilish forces and turning them
into easily manipulated flock. But the Levites saved the people who could be
more than just being a flock. That is what their mystery was created for.
But the Levites
and Moses were not the only ones who allowed the Jews to retain the original
goodness of human nature. The main work of preserving both the human nature and
the divine principles that corresponded to this nature from ancient time fell
on the mass of the people themselves. Succession of generations during
wanderings in the desert was relatively symbolic. Only those six hundred and
three thousand, which were numbered forty years before, were replaced. In
addition to them, the Levites who were not included in that numbering were
present, and most importantly, there were women who were not included in it
either. After forty or more years, many of those women had something to tell
their grandchildren, and there was something to pass on to them. It was a
spontaneous, naturally arising female conspiracy against the new religious
system that had dominated the Jewish people. Therefore, talks about the
"conspiracy of Jewish grandmothers" still stretch from there. And for
the same reason, subsequently, when the pressure of the Yahweh slightly
weakened, the people constantly moved away from that system and from that “God” who had chosen
them.
Creating a
system of effective suppression of the Jews and turning them into their puppets
did not work. It resulted in creating a system of effective control over the
activities of the devilish forces through the Jews. Jews both were and remained
God-fighting Israelites.
Ideological
struggles
Actually, the
Torah was not created by the Levites. Torah was created by Bezalel. And Bezalel
was from the tribe of Judah. This is the Bezalel, whom Yahweh appointed the
chief master-artisan for the tasks of making the ark, the tabernacle, and
everything else that had a bearing on the new cult. The man was, apparently,
very gifted, and Yahweh attracted him to work, to use the gift of God
manifested in him in his own favor. And even attributed the manifestation of
this gift to his own merits (Exodus, 31:1-5).
But Bezalel
turned out to be more gifted than Yahweh originally predicted. And he created
not only cult accessories, but also Judaism itself. That Judaism, which allowed
the Jews to remain godfighters, and which was very disagreeable to the God
Yahweh, who constantly resented that he did not see proper submission in the
representatives of his religion. What could be done there, a talent given by
the God is what it is.
It was Bezalel
who brought to the Torah that multidimensional style of meanings of somewhat
indefinite content, which allowed them to be interpreted in completely
different ways, but which in the sum of those meanings and in combination with
many separately scattered clarifications that complement them highlighted the
semantic level that was originally laid down there. A level that remained
hidden and demanded a corresponding analytical mind for its understanding.
Although mind alone is not enough, certain spiritual abilities are necessary,
allowing one to join the spiritual field in which those meanings are presented
- and then from there, from that spiritual field, appropriate revelations come
that allow one to find right directions in those meanings. Only then, with the
presence of both an appropriate mind and corresponding spiritual abilities, can
one understand the innermost level that was originally laid in the Torah.
The uncertainty
in the presentation of the Old Testament events is clearly visible, for
example, in the case of the presence of Moses on Mount Sinai. Does he take
Joshua with him? It can be understood in different ways. Before that, even
Aaron and the elders ascend to the mountain and see the Lord (Yahweh), but it
turns out there is a difference between simply the Lord and the Lord in his
glory. Nobody can see the Lord in his glory, and even Moses later shown only his
ass, so that Moses does not die from seeing his glory. And Aaron and the elders
simply see the Lord, but not the Lord in his glory. So, when Moses then ascends
the mountain for forty days, where the Lord communicates with him in his glory,
he also goes there with his servant Joshua (Exodus, 24). And that's all, not a
word about Joshua. Moses enters the cloud, from which the Lord communicates
with him in his glory, and dwells on the mountain for forty days, and what does
Joshua and where he is at that time is generally unknown. But for some reason,
Moses took him along? So that Joshua was waiting for him all that time below
the mountain? The point of this ... And what did Moses eat and drink those
forty days? Well, okay, one can do without food, let's say that Moses was
fasting at that time. But after all, water is necessary; a person cannot
survive for forty days without water. Maybe Joshua brought him water to drink?
But if the glory of the Lord was like a consuming fire for the sons of Israel,
then it means that Joshua approached that fire and entered it without risk to
himself? Or things were somewhat different for him?
Perhaps
otherwise. Because when Moses descends from the mountain, he communicates with
Joshua along the way (Exodus, 17-18). And from that dialogue, it follows that
Joshua was just as unaware of what was happening in the Israeli camp as Moses
himself. So he stayed on the mountain with Moses all forty days? Obviously so.
And again, what did he do there all that time, if not just shuttling from the
camp to Moses, bringing water to him? So he did something. At the very least,
watched the whole process closely, without fear of the glory of the Lord.
Yes, the glory
of the Lord was nothing to him, because he had his own glory in which he was.
Glory of another Lord. Lord by the name of Af. But this is a mystery. The
deepest sacrament, which was turned into such by the Af’s Egyptians, who
controlled the entire process of writing the Torah, but which, nevertheless, is
revealed to people who know more than just the Torah in their lives.
In practice,
the style of such statements arose from the disputes between the Levites and
Af’s people. The fact is that Af’s representatives could not directly order the
Levites - formally, they should have obeyed them, like the other Israelis. But,
nevertheless, they controlled the Levites. And they could, at least, give them
“strong recommendations.” In this regard, the Levites had the opportunity to
somehow argue and defend their positions in some way. Could argue. And the
dispute - the thing is ... it remained to be seen who could be more apt with
words and more sophisticated. And the Levites excelled in that regard. They
excelled in the ways Bezalel taught them, the one who mastered the manner of
Af’s people and who turned this manner against them. “Do you want to say that
Moses did not drink anything for forty days? What do you mean "to remove
everything about Joshua"? Then who brought water to Moses? Do you want
people to not believe all this at all? What intelligent man will believe that
Moses was forty days on the mountain without water? And you think that the
people don’t remember how Moses went to the mountain with Joshua? Do you think
that the people will not interpret this in their own way? And here we are simply
mention very little about Joshua as a servant of Moses, so that the people do
not begin to say that Joshua was on the mountain with Moses for some unknown
reasons ... ”- and so on. At the same time, they wrote the texts in such a way
so that the Af’s people could be hoodwinked and to give the Jews something to
understand, and even reveal to some of them everything as it was. But in a
proper manner it was revealed only in the spirit.
In turn, Af’s
Egyptians insisted that the text must include some plots or details that they
could interpret in their own way. Here the Levites had to make concessions. For
example, a plot about the daughters of Zelophehad from the tribe of Manasseh
(Numbers, 27:1 and many other places) can be attributed to such a plot. At first
glance, it talks about purely practical things: that Zelophehad had no sons,
but there were five daughters and those daughters were given land for
inheritance instead of sons and generalized this case as a general law of
inheritance of land for all - who have no sons, inheritances are to be passed
on to daughters and so on according to the receding degree of kinship (Numbers,
27:8-11). But it is precisely this story that is inserted there and is
repeatedly mentioned in the text for a completely different reason: after the
conquest of Canaan, older women influenced Jewish society quite strongly, they
still remembered quite different times and completely different customs — and
it took shape in some, relatively speaking, “conspiracy of Jewish grandmothers”
— and it was precisely the desire to seize the initiative in this matter and
somehow reinterpret this phenomenon in their favor that led the Joseph’s
Egyptians to single out the first appropriate story - the life story about the
daughters of Zelophehad, as something worthy of special mention, and load this
story with some sort of hidden meaning. For later generations it turned out
that those very "wise women" whom everyone listened to were the
daughters of Zelophehad, who allegedly founded a special tradition of
"wise Jewish women" - and moreover,
a certain witchcraft tradition arose over time on the basis of that
phenomenon.
It was in this
way that all those struggles took place, turning the Old Testament into a set
of unconvincing at a first glance texts, but which rather were imbued with
multiple meanings. Well, of course, Deuteronomy and other subsequent texts were
already composed by the Levites without the mediation of Bezalel. But in the
same style with many hidden meanings.
The
spiritual structure of Judaism
All those
struggles of the traditionally Jewish and Yahweh-Af’s groups led to the fact
that there are two fundamentally different ways of reading the Tanakh (Old
Testament).
At first, the
traditionally Jewish way of reading it, founded by Bezalel and supported by the
Levites, existed as a hidden way of reading the Tanakh. This hidden method of
semantic disclosure of the Tanakh arose as a reaction to the new religion that
suppressed the Jews, which used the Levites themselves as its servants.
Af’s people
pretty quickly managed to catch that certain sacred meanings were inlaid into
the sacred texts of the Jews, which they could not cope with, and, in
opposition to those meanings, began to demand that their specific revisions be
included in the texts - and thus loaded the sacred texts with their own hidden
meanings. And seized the initiative in the possession of secret knowledge (or
supposedly secret knowledge) of sacred texts.
And since then
there are two fundamentally different ways of reading the Tanakh. The first of
these, the original one, became, with time, so secretive and less common that
it was closed even to most Levites. Only specially selected Jews were initiated
to it. The second of them, created by the “Jews” of the Joseph’s tribes,
became, on the contrary, a very common and basic way of reading the hidden
meanings of Tanakh.
And in order to
close all the talk about some kind of other reading methods, those “Jews” came
up with as many as thirteen ways of reading - what are you talking about, what
kind of reading methods are there yet? yes they are thirteen! and we know them
all! yes there is the whole science of secret knowledge, which only those whom
we choose deserve to master! And they piled up such things there, in that
“mystery knowledge” .... Although there really is a big and complex science
there. That science is artificial, in many respects simply fictional, but
advancing the Jews in the direction of diving deeper into the meanings of
devilish matter.
And those
thirteen ways of reading are not so much initiations, as levels of
understanding of the world from the point of view of devilish forces. And even
not just understanding, but also correlating oneself with such understandings,
transforming one's life in conformity with those understandings — everything
just as it is in progressing on the way of mastering divine matters, just in the opposite direction from God.
The first,
lower ways of reading (understanding) Tanakh are available to many of the Jews.
But the farther, the more intricate everything becomes, and not everyone is
capable of penetrating into this intricacy because even potentially having
abilities, it excessively deforms everything inside a person and even affects
one’s psyche. Talking about even further levels - this is only for the few
elect, those elect, who are chosen by particularly advanced representatives
from the tribe of Ephraim.
One of the
bottom reading ways opens, in particular, that Moses was a controlled puppet,
but a puppet of Aaron, who represented the Levites (and not the Joseph’s
Egyptians, of which, for the time being, there is no mentioning). And Jews in
the Aaron likeness love to become deputy chiefs or assistant chiefs, but not
chiefs themselves. And already at this level it is not just an imitation of the
Old Testament history - real mysticism accompanies this phenomenon. Although,
in fact, both Moses and Aaron were rather friends in misfortune who were under
the rule of the Egyptians - but this is a sacrament which has its own mysticism
at work.
One of the
further ways of reading implies reverse semantic understanding of the text
(and, accordingly, the need to act in accordance with such reverse
understanding). At first it may look funny and fascinating - where in the
Tanakh it is said that there is “a time to cast stones and a time to gather
stones” (Ecclesiastes 3:5), the newly advanced adept relishes the opposite “a
time to gather stones and a time to cast stones" and "casts
stones" with pleasure in all directions. But very soon he becomes
confronted with the fact that where it is said “you shall not eat over the
blood” (Leviticus, 19:26), one must read “eat over blood” - and some
conclusions should follow from this.
And in
subsequent reading methods it is generally revealed that goyim (non-Judaists)
are animals and they should be eaten as animals. And for this purpose, relevant
quotes from the Tanakh are given, for example, a quote from the book of Numbers
(14:9), where it says that “the people of that land for they are our bread”.
And there are many similar places in Tanakh, they are just not as
straightforward and people who are not ordained usually do not pay attention to
some of their ambiguity, but for those who are dedicated to cannibal ways such
places in Tanakh are direct indications to cannibalism practices. And the fact
that some Jews are susceptible to human flesh, or at least human blood, has
long been well known to mankind. Known from experience, because the Jews have
been caught redhanded many times. In Wikipedia, for example, there is an
article called “Blood libel”, and there are a lot of cases where Jews were
caught in cannibalism (yes, there are probably many of the cases that are
simply slander against Jews, but not everything can be attributed to empty
accusations). And certainly not all known cases are collected in that article.
The Tanakh,
along the way of its discovery and mastering, gradually turns a person into an
anti-man, into a devilish creature that has lost its human appearance, alien to
this planet and representing a fundamentally different form of life. The life
that once existed in the Sirius system, but is already destroyed and now
clinging to the human race through the spiritual field left from it, the
spiritual field gradually disappearing, manifesting itself in our planet
through its ells and, first of all, through the Great Egyptian pyramids. And
Judaism, in its mastering, is a form of obsession with a foreign spiritual
substance, a substance typically devilish and since ancient times designated by
the name Af.
Well, Judaism
in its usual form is a form of obsession with the Imp, called Yahweh in
Judaism. These two main spiritual fields, the lunar field of the lmp and the
Sirius field of Af, in their joint action form a terrible monster under the
name Leviathan, dominating the majority of the Jews and subordinating them.
But there is a
third force in Judaism. The third spiritual field, based on the original benign
forces of Jews, which manifests itself through certain semantic revelations,
also laid down in the Tanakh. Primarily, as secret meanings that should reveal
the true Jewish history and connect with the original spirit of the godfighting
Israelites behind these disclosures. This spiritual field is an integral part
of the structure of Judaism, but to name the meanings presented by it as the
fourteenth method of reading the Tanakh is wrong - this is a fundamentally
different way of reading it. It is just a separate spiritual field that closely
adjoins Judaism and, through its representatives, controls the whole situation
in Judaism. In this way, through the Jews, God controls the activities of the
devilish forces on our planet.
You see, if
there were no Jews, the same thing would have happened. But it would be harder
to track the devil's activities. And manifesting itself through the Jews and
through this whole complex Jewish structure, it remains completely under
control. And not as dangerous as it could be in other cases.
This particular
spiritual field operates both independently, through the forces originally
inlaid in it, and through its living representatives, which form a
long-lasting, secret tradition from times of Bezalel. And there are not only
selected Levites, but also some representatives of other tribes in that
tradition. In this tradition, all knowledge is transmitted verbally based on
the meanings already established in the Tanakh.
But this
knowledge can also be transmitted spontaneously, in a spiritual way through
direct spiritual revelations of hidden meanings, originally laid down in the
Tanakh. In particular, in this way this knowledge was revealed to me. It was
not so much my personal comprehension of the Old Testament as the knowledge
revealed to me. Although I am only a quarter Jewish, and on the paternal side
(that is, according to Jewish concepts not a Jew at all, and I am in no way
connected with the Jewish community), but nevertheless, the spiritual forces of
the original Jewish tradition made a lot of efforts on their part to reveal to
me the true meaning of the events of the Old Testament. Their efforts were
connected, in particular, with my special spiritual status and with the
significance that they attach to this status. From them, from these original
Jewish forces, and from Bezalel, in particular, came the impetus for an open
publication of the meanings revealed to me.
Currently,
there is a radical change in the spiritual realms, and there is a need for such
direct disclosures. This necessity is due, among other things, to the fact that
Leviathan is already in a state of self-destruction, if not agony, and those
Jews who have not lost their head under his authority should go out from under
this Jewish Leviathan power in order not to lose their heads because the
agonizing Leviathan himself can turn against his own Jews.
And in general,
it is time for all this ugly ancient story to begin to quietly cease.
Additional
information on this topic is presented in the book World’s Deepest Secret [Russian - Сокровенная тайна мира]. The book can be found
here:
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