J acob Kami nsky

T H E R E I S A G O D ! ?
Copyright Jacob Kaminsky
The right of Jacob Kaminsky to be identified as author of this
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Foreword
This book was written main#y as a search for the god Jeho$ah
0a#so rendered as 9ahweh, 9:6:3 and its origins" (ut a#ong
the way ' came across $arious scenarios which ' thought
proper to inc#ude as an introduction to this book" Among the
scenarios are such that dro$e me to this research" 4ost ' saw
fit to record in their chrono#ogica# order, more or #ess"
4y interest in Jeho$ah began e$en before ' turned se$en"
At the time, ' was in my second year of Talmud Torah 0Jewish
schoo# focusing on :ebrew and (ib#e studies3 in the
neighborhood where ' grew up" 4y parents were hard;up,
hard;working re#igious fo#ks" ' sha## ne$er forget that day"
After schoo#, on my way home, ' ran into a group of somewhat
o#der kids, maybe two to three years o#der, who < #ike so many
other kids wor#dwide < began to pick on me, maybe on
account of the /rench;sty#e b#ue beret ' was wearing = 6ithin
a sp#it second one boy >umped at me, grabbed the beret off my
head and ran away, and the other kids a## fo##owed him" At that
moment my heart sank, ' began sobbing, co$ered my head
with my hands, and ran home, keeping my hands on my head"
?6hat happened@A asked my father, but ' was so upset '
cou#dnBt e$en rep#y" ?6hatBs wrong with your head@ 4o$e
your hands away, #et me see,A my father kept saying, but '
wou#dnBt answer or take my hands off my head" Cn#y after my
father pried one of my hands off my head did ' te## him, a##
chocked up with tears, that my beret had been sto#en"
?ThatBs a##@A asked my dad" ?' thought youBd been hurt,A
he said, trying to remo$e my hands from my head, whi#e '
fought him with a## my might, screamingD
?The Di$ine Presence wi## escapeE 't wi## #ea$e meEA
?Trust me, son, it wonBt escape" 9ou can remo$e your
hands from your head =A 8radua##y, his soothing words sank
in, and my father got me to take my hands away from my head"
That day was a turning point in my #ife" ' refused to go
back to Talmud TorahF ' had #ost my pure, innocent faith in
8odF and ' stopped s#eeping with a beret on"
Though ' #ost my pure faith, ' continued paying attention
to the difference between truth and #ies, and was of two minds
when it came to be#ief in Jeho$ahF ' tru#y wanted to be#ong to
the band of be#ie$ers" ' reca## how, years #ater, at a point of
crisis in my #ife, ' tried to find re#igion again, become a born;
again Jew" Cne of my co##eagues at work got to me, and he#ped
me on my way back to re#igion" ' began changing my #ife sty#e
and at the same time to eGtricate myse#f from the crisis" As it
happens, ' got o$er the crisis, ga$e up on returning to re#igion
for the time being and carried on with my #ife"
After comp#eting my compu#sory 'D/ ser$ice, ' went back
to the >ob ' had before being drafted, and after work hours '
studied $arious sub>ects < my fa$orite occupation a## my #ife"
'nitia##y, ' went to night schoo#, but ne$er managed to comp#ete
a course, because ' kept being interrupted by ca##;ups for
Heser$e Duty" ' fina##y decided to change the way ' studied and
became an autodidact, concentrating on whate$er interested
me at the time, be it physics, chemistry, math and #anguages"
6hi#e studying physics and chemistry, one of my fa$orites
soon became the Hussian chemist Dmitri '$ano$ich
4ende#eye$, born in 8-+ in Tobo#sk, *iberia, died in !27 in
*t Petersburg" The youngest among his sib#ings, orphaned at a
young age and ha$ing suffered po$erty and hardships, he
nonethe#ess made it to *t Petersburg uni$ersity where he
studied physics, math and main#y chemistry" :is great
achie$ement, as is we## known today, is the Periodic Tab#e" '
was immense#y impressed by the fact that his method enab#ed
us to #earn about the eGistence and properties of e#ements that
had not yet, in practice, been disco$eredF and by the fact that
he was the first person to record in a c#ear, organi&ed manner
a## e#ements and materia#s from which 8od created the hea$ens
and the earth" :e #isted the e#ements in his tab#e according to
their atomic weight and $a#ence, and arranged the e#ements by
categories" ' fe#t that 4ende#eye$ cou#d easi#y ha$e taken his
#ist of e#ements to the Iatican, say, and c#aimed that 8od
dictated to him the precise #ist of ingredients from which he
created the uni$erse, and become a saint """ A## the more so
since nowhere in the (ib#e does it say what materia#s 8od used
to make the wor#d" (ut ' suppose 4ende#eye$Bs integrity
pre$ented him from taking that route, and he remained a high#y
respected Hussian scientist"
Another figure who caught my fancy was pro#ific
American;Jewish writer *ho#em Asch" (orn in Po#and in 882,
he spent most of his #ife in the Jnited *tates, but #ater
emigrated to 'srae# where he spent the #ast coup#e of years of
his #ife" :e wrote most#y in 9iddish, and his works were
trans#ated into se$era# #anguages" Cne day ' read in the paper
that Asch, a re#igious Jew, was kicked out of a synagogue
where he went to pray on the *abbath" The reason gi$en was
his no$e# The Nazarene, which < so it was c#aimed < was
KmissionaryB, preaching con$ersion to Christianity" ' had not
read anything by Asch at that point, but found it difficu#t to
comprehend how a Jew cou#d ha$e been thrown out of
synagogueF and not >ust any Jew, but one that had earned
internationa# acc#aimE 'Bd ne$er heard of such a case before,
and got $ery curious" 6hy had he been dri$en away@ 6hat did
he write that pro$oked such a reaction@ ' in5uired among my
friends < especia##y the re#igious among them < whether theyBd
heard of the case, and did they think it right to eGpe# a fe##ow
Jew from synagogue" A## were unanimous in their rep#ies, that
the eGpu#sion was tota##y >ustifiedE That made me a## the more
curious, and ' wished to know < what was it that he had
written@ 8uess what < none of my friends had read the bookE '
had no choice but to go out and buy it" A#ong with se$era#
others by Asch" %atura##y, ' began with The Nazarene"
' found the no$e# to be a #iterary gem" To this day '
consider it one of the best books 'B$e e$er read" ' found
nothing in it offensi$e to the Jewish re#igion 0in my opinion, at
#east,3 and need#ess to say it did not sway me re#igious#y < '
neither became a Christian nor changed my be#iefs in any way"
Hegard#ess of *ho#em Asch, 'Bm a## for rationa# writing
that is meant to en#ighten, educate, and e$en try to inf#uence a
personBs $iewsF the more a person keeps an open mind and
reads, the better" (ut it shou#d be kept in mind that some
peop#e de#iberate#y spread disinformation in order to pre$ent
the truth from reaching those who seek it" (ack to AschD *ince
that case at the synagogue, do&ens of years ago, ' ha$e not yet
met a sing#e person who has read The Nazarene, neither in
'srae# nor in any of the other numerous countries 'B$e $isited
= ' gather, then, that his no$e# did Judaism no harm at a##, and
dri$ing Asch out of synagogue was tota##y superf#uous and
point#ess"
The re$ered writer was not the on#y person to be treated
shamefu##y by synagogue officia#s" Cne day ' was in$ited to
synagogue on a *aturday, on the occasion of a friendBs sonBs
bar mit&$ah, where the boy was going to read his portion of the
Torah" ' must ha$e been a bit #ate, because e$eryone was
a#ready seated and praying" This synagogue was set up inside
an apartment, where the wa## separating two rooms had been
remo$ed" 't was a Heform synagogue, which was a new thing
to me" Jnti# then ' had no idea that Judaism, #ike other
re#igions, had different KstreamsB, and each had its own
customs" ' myse#f had been brought up in a traditiona#
CrthodoG Jewish home"
At the entrance to the synagogue ' was greeted by the #oca#
whee#er;dea#er who handed me a fo#ded prayer shaw#" ' didnBt
know anyone thereF as a ru#e, ' donBt attend synagogue, eGcept
when in$ited to a specia# occasion, #ike this one" ' found a free
spot and sat down" The prayer shaw# 'Bd been gi$en was fi#thy
and stank of sta#e perspiration and mo#d" ' put it on the bench
beside me" The whee#er;dea#er who ga$e me the prayer shaw#
saw, and indicated that ' shou#d put it on" :ad it been c#ean, '
wou#d ha$e wrapped myse#f in it as is the custom without
being to#d" ' motioned to him that the prayer shaw# was right
here beside me and a## was we##" (ut he kept insisting, in
motions, that ' put it on" *ince ' didnBt want to make a noise or
cause a commotion in the midst of the ser$ice, ' simp#y
ignored him, assuming heBd #ea$e me a#one" (ut he made his
way o$er to me, and insisted ' #ea$e the p#ace, ostensib#y
because my beha$ior was desecrating the ho#y p#ace" 6ithout
saying a word, ' got up and wa#ked out, missing the ceremony"
' waited outside for my wife, who was in the womenBs section,
which is out of bounds for men" 6hen the ser$ice was o$er, a
woman < probab#y a pi##ar of the community < came o$er to
me and asked what had happened" ' to#d her, stressing how
fi#thy and sme##y the prayer shaw# was" *ince ' come from a
$ery re#igious background, ' keep my persona# prayer shaw#,
which ' got for my bar mit&$ah, in perfect condition,
beautifu##y c#ean, ironed and fo#ded, in my wardrobe"
?9ouBre right,A said the woman, ?but we ha$e no budget
for #aundry"A ' thought the answer was ridicu#ous#y
unsatisfactory" 7ither donBt use prayer shaw#s if you canBt
afford to keep them c#ean, or e#se make an effort and hand;
wash them once in a whi#e, if wearing them means so much to
you"
)ast year ' took my $acation at the C#ub 4ed in *ici#y" As
usua# at those c#ubs, the food is good, the beach c#ean, the
water in sea and poo# c#ear and in$iting" At night there are
shows and entertainment, fo##owed by dancing unti# the wee
hours" 9ou can >oin $arious fun acti$ities, partake in sports on
a competiti$e or non;competiti$e basis, and go on tours" '
>oined one such tour of a typica# *ici#ian town" Cn the bus
there, ' asked our guide what we were going to see there, to
which he on#y answered in 'ta#ianD
?SorpresaEA i"e", surprise" The bus stopped right outside an
ancient #ooking church that was, #ike the many other churches
'Bd seen, eGceeding#y beautifu#" 'nside, #ooking at the cei#ing, '
immediate#y recogni&ed the paintingD it depicted Pontius Pi#ate
washing his hands in a basin, with an inscription of the phrase
attributed to him"
?' am innocent of the b#ood of this personA" /ee#ing a bit
uncomfortab#e, ' fo##owed my urge and asked the guideD
?Te## me p#ease, where was Jesus from@ 6hat was his
nationa#ity@A
?'ta#ianoEA the guy responded with great con$iction"
?(ut how can this be@ DidnBt a## this take p#ace in
Jerusa#em@A
?9esEA
?*o how did such an important person get from 'ta#y to
Jerusa#em@A
The guide was ob$ious#y surprised by my 5uestion" *ince
he seemed an educated person, ' pursued the matterD
?Cou#d you p#ease find out for me@ 't means a #ot to me"A
?6ith p#easure"A
?*ee you tomorrow in the dining room@A
?*ureEA
The fo##owing morning, as ' was ha$ing my breakfast,
when the guide passed by my tab#e, ' asked himD
?6e##, ha$e you found out for me@A
?9esE :e was 'ta#ianoEA he rep#ied >ust as con$inced as
before, and trotted off, #ooking upset and angry"
That was the #ast ' saw of him"
At this point 'Bd #ike to discuss a mo$ie ' saw < 4e#
8ibsonBs The Passion of the Christ < depicting the #ast hours of
JesusBs #ife, before the crucifiGion"
This fi#m portrays the Homans of the time 0whom weBd
refer to as 'ta#ians today3 as a crue#, sadistic peop#e" 6hen the
Homan so#diers $icious#y f#age##ate Jesus, the Jews who were <
according to the mo$ie < among the crowd at the beginning of
the whipping, were sick at the sight and #eft, whi#e the Homans
as depicted by 8ibson continued on merri#y" The Homan
peop#e at the time had the strongest empire in the wor#d"
Pontius Pi#ate, the administrator 0KPrefectB3 of Judea on beha#f
of the Homan 7mpire, was known for his crue#ty, and was e$en
ca##ed back to Home and chided for his eGcessi$e crue#ty" This
same Pontius, #ater dec#ared as a saint by the Christian church,
sentenced Jesus to death without a tria#" The Jewish peop#e
who purported#y took part in the whipping are the same peop#e
who suffered star$ation under the corrupt ru#e of the fami#y of
the Homan;appointed Jewish high priest" As is we## known,
Jesus himse#f was a JewF his c#aims that he was the *on of
8od, or the 4essiah, appear on#y in Christian sources" The
Jews, from ancient times to this $ery day, yearned for the
coming of the 4essiah, and many who #i$ed in the times of
Jesus apparent#y be#ie$ed that he indeed was the 4essiah" The
Jews, therefore, must ha$e been the #ast ones to want the
Jewish Jesus dead" And he indeed died a Jew"
The mo$ie $ery c#ear#y promotes Christian be#iefs, e$en at
the eGpense of Judaism" 7$en if the fi#m did pro$oke a brief
spe## of anti;*emitism by awakening a dormant hatred in some,
' be#ie$e that on the who#e the mo$ie has done a crue#
disser$ice to Christianity" Cn the one hand, the mo$ie portrays
Jesus as c#aiming to be 8odBs son or messenger, yet neither son
nor /ather can sa$e him from his awfu# predicament" 'Bd say
thatBs a serious shortcoming of bothE Jesus is shown as tota##y
he#p#ess" And this begs the most important 5uestion asked
since Jeho$ah created the wor#dD :a$e you e$er known a
father who wou#d not he#p his son in his hour of need@ And at
such a ma>or crisis in his #ife@ 6hen such horrib#e troub#e
befa##s his be#o$ed on#y son@ 6hen this father is not >ust any
father, but Cur /ather 6ho Art in :ea$en, the great creator of
the uni$erse, the greatest god e$er@ 6hy, this mo$ie casts
irre$ocab#e aspersions at 8od and at Christianity a#ikeE
To my eyes, this fi#m #ooks #ike a commercia# for whips
and nai#s more than anything e#se = An interesting piece of
tri$ia is that the nai#s made for this mo$ie in time for its
screening were so#d for L7 per nai# and were 5uick#y so#d out"
Muite a record for nai# sa#es = Another fact worth mentioning
is that the wife of the b#oody ki##er Pontius Pi#ate was a#so
recogni&ed as a saint by the Christian Church"
Christianity e$o#$ed from a certain Jewish 4essianic sect,
one of se$era# that were in eGistence at the time" A bunch of
peop#e from that sect fo##owed Jesus, seeing in him the Jewish
4essiah" Jesus himse#f was Jewish and remained so unti# his
dying day" :e #i$ed in %a&areth and had many admirers in that
town and its en$ironsF c#ear#y he was no ordinary man" Jesus
was a high#y re#igious person who preached adherence to
Jewish $a#ues, and was probab#y tantamount to what today
wou#d be a $enerab#e rabbi" Cne day he decides to get up and
go to Jerusa#em together with his faithfu# f#ock" 6hat was it
that cou#d entice a respectab#e, 8od;fearing %a&arene man to
#ea$e e$erything behind and go to Jerusa#em@ Keep in mind
that Jesus wou#d ha$e had to wa#k a## the way from %a&areth
to Jerusa#em, some hundred mi#es, risking highway robbers,
wi#d anima#s, and who knows what other peri#s" Hemember,
too, that Jesus and his fo##owers were poor peop#e, who #i$ed
sparse#y" 6e## then, ' ask, what was the attraction@ Ch yesD it
was the Temp#e, the :ouse of 8od"
'n those days, the Temp#e in Jerusa#em, considered to be
the :ouse of 8od, attracted Jews from near and far who made
the pi#grimage in order to pray to 8od and make sacrifices to
him" The sacrifices inc#uded catt#e and sheep, fow#, wheat and
oi#, and more" Cf course, much of these cou#d not be carried
from afar, and had to be purchased re#ati$e#y nearby" 't is a##
too #ike#y that the courts around the Temp#e were #ined with
market sta##s, probab#y be#onging to the fami#y of the high
priest, who ru#ed the country with an iron fist" %ow imagine
Jesus, the respected preacher, arri$ing with his pupi#s and
fo##owers at this center of corruption" Picture him getting on a
soapboG and beginning to preach, ta#king of honesty, fairness,
adhering to the $a#ues of Judaism, and not turning the house of
the )ord into a marketp#ace" 6ho knows, maybe he e$en
knocked o$er a few market sta##s in his attempt to make his
point" %atura##y, many f#ocked to #isten and to >oin him" '
be#ie$e it is un#ike#y that the Jews, who #o$ed Jesus and
respected him and his war against corruption, wou#d try to get
him ki##ed"
These e$ents, as we## as his ongoing campaign against
corruption, were not in his fa$or when the owner of the sta##s
heard about them" /rom here to the bribe recei$ed by Pontius
Pi#ate, the way to the basin and water and the ?' am innocent
of the b#ood of this personA p#ea, the path was short" As we
know, today too, where$er someone tries to fight corruption,
he may gain the co$ert respect and sympathy of those around
him, but no moreF most wi## c#am up, not wanting to put
themse#$es in harmBs wayF since the strong and the corrupt are
those who ca## the shots"
'n those days, the ear#y first century C7, the situation in
Judea was $ery bad" The country was go$erned by the despotic
Pontius Pi#ate as representati$e of the Homan 7mpire, and the
high priest :anan, who with his two sons and under the
auspices of Pi#ate, ru#ed Jerusa#em" As often happens among
oppressed peop#e, here too messianic mo$ements de$e#oped
that stri$ed for a dramatic change" *uch mo$ements usua##y
form around charismatic peop#e, and they set their sights highD
#iberation from foreign oppressors or tyranny, and yearning for
thorough socia# andNor po#itica# change" *uch mo$ements arose
before and after JesusF he was neither the first nor the #ast,
whether in o#den;times Judea or in modern day countries to
this $ery day" The crisis brought about by :erod assuming
power and HomeBs oppression of Judea were the cata#ysts for
the emergence of new #eaders and new messianic ideasF Jesus
was but one of the Jews at the time < a#beit the most famous
one < who c#aimed they were the sa$iors of their peop#e, and
paid for it with their #i$es" 'n that sense it was indeed a tragic
period of bra$e and short;#i$ed freedom;fighters and se#f;
proc#aimed sa$iors"
And if weBre ta#king of sa$iors and messiahs, this is the
p#ace to introduce Joan of Arc < Jeanne dBArc, the young
peasant gir# who #i$ed in /rance in the fifteenth century and,
c#aiming that she had $isions from 8od, #ed the /rench army in
the fight against the 7ng#ish" The Church condemned her as a
heretic and a witch, and sentenced her to death by burning" The
'n5uisition ga$e Jeanne dBArc the option of retracting her
c#aim that she had a di$ine re$e#ation in which case she wou#d
be pardoned" (ut she refused, preferring to be burnt at the
stake" 9ears #ater, a retria# re$ersed her con$iction and she was
proc#aimed as *t Joan of Arc, a saint of the Homan Catho#ic
Church" Cou#d it be that the Church had a#ready known the
truth fu## we## at the time@
4o$ing forward to modern timesD Cne day ' went with a
group of $o#unteers on a trip to Jerusa#em to see an art
eGhibition of works by internationa# g#ass scu#ptor Da#e
Chihu#y" The eGhibition took p#ace at a breathtaking #ocation <
the Tower of Da$id in the C#d City of Jerusa#em, a beautifu##y
conser$ed ancient citade#, which made a perfect setting for
Chihu#yBs art" 't was near#y midnight by the time we #eft, and
raining #ight#y, but our guide, a nati$e Jerusa#emite, offered to
take us on a tour on foot, inc#uding the u#tra;orthodoG
neighborhood 4eah *hearim" Cur group consisted of peop#e in
their siGties and se$entiesF but being warm#y dressed and
e5uipped with umbre##as, we set out" ' c#ear#y remember it was
a Thursday, because we stopped by a bakery that was a#ready
se##ing fresh#y baked cha##ah for the *abbath"
6e reached an open s5uare among the houses of 4eah
*heBarim, where we stood around our guide who in a #ow
$oice began his eGp#anation" Curious about the p#ace, ' mo$ed
a few steps away from the group and #ooked around" Cne of
the apartment houses, nicknamed the :ungariansB :ouse, had a
#ong ba#cony with an iron rai#ing, and was bright#y #it" A man
came out onto the ba#cony on the second f#oor, and ' cou#dnBt
take my eyes off himD good;#ooking, with a #ong, f#owing
white beard, he #ooked #ike the 4essiah the way ' pictured him
in my chi#dhood = *udden#y the man pointed at our group and
started ho##ering in 9iddish < a #anguage 'Bm f#uent in, since it
is my mother;tongueD
?Pour water on themE Pour water on themEA
(efore ' cou#d reco$er from my surprise, a strong young
man of twenty or so, in CrthodoG garb with the ends of his
prayer shaw# sticking out, grow#ed at meD
?8et out of hereE C#ear out, 'Bm te##ing you, immediate#yEA
and started pushing me" ' was aghast" The physica# and $oca#
assau#t made me fee# as if ' were on the brink of a pogrom" 'Bd
been pushed around in the past, in my youth, by hosti#e Arabs"
(ut here@ At my age@ 'n my own country@ Among re#igious
Jews, who are supposed to be of superior mora#ity@ :owe$er, '
5uick#y ra##ied round, and forcing my $oice to sound #oud and
masterfu# ' be##owed back at himD
?Thou sha#t not ki##EA and somehow my words brought the
wou#d;be thug back to rea#ity" The ?messiahA figure went back
indoors and the thug #eft, as if nothing happened" 6e wa#ked
back to the bus that awaited us and dro$e back home"
4y foreword wou#d not be comp#ete if ' donBt #et you in
on my fo##owing re$e#ationD
26
Then 8od said, ?)et Js make man in Cur image,
according to Cur #ikenessF #et them ha$e dominion o$er the
fish of the sea, o$er the birds of the air, and o$er the catt#e,
o$er a##ObP the earth and o$er e$ery creeping thing that creeps
on the earth"A
27
*o 8od created man in :is own imageF in the
image of 8od :e created himF ma#e and fema#e :e created
them" 08enesis , 1,;17"3
These $erses make it c#ear that 4an #ooks eGact#y #ike
8od" %owhere in *criptures is there an eGact description of the
humans created by 8od" 'n addition, 8od is usua##y concei$ed
of as in$isib#e but a##;seeing" 6e##, in that case, the humans :e
created must a#so be #ike The 'n$isib#e 4anE 9et, according to
we##;estab#ished archeo#ogica# findings, it has been pro$en that
prehistoric man #i$ed on 7arth scores of thousands of years
ago, around .2,222 years ago" /or those who doubt it, ' wish
to remind them of the dinosaurs and their i#k, who a#so #i$ed
here on p#anet 7arth hundreds of thousands of years ago, and
are not mentioned at a## in *criptures" Those prehistoric men,
who #ook more;or;#ess #ike modern man and they are indeed
the same creature" 4oreo$er, according to Judaism and a##
Torah thinkers of a## ages, the wor#d was created by 8od on#y
.77 years ago = 6hereas we, descendents of prehistoric
man, ha$e been around far #onger = 't therefore fo##ows that
the creatures created by 8od #ess than siG thousand years ago
and named by :im, Adam and 7$e 0Cr rather, Adam and
:a$a, since 7ng#ish wasnBt 5uite the )ingua /ranca yet3, are
definite#y not one and the same as the creatures 0you and '3
who wa#k the 7arth today" *o we can assume that 'n$isib#e
4an is a#i$e and we## somewhere amongst us" As we know,
their ancestors ate from the /ruit of Know#edge, whi#e, >udging
by the e$idence, most $isib#e peop#e on earth ha$e not" *o it
seems possib#e that there are two types of Adam and 7$e #i$ing
on 7arth at present"
'f thatBs the case, the 5uestion is when, why and how did
:omo *apiens o$errun his di$ine counterpart and usurp his
identity" ' sure hope that the di$ine man;creature, being high#y
inte##igent and created in the image of 8od and ate the fruit of
the Tree of Know#edge, isnBt >ust passi$e#y hiding as he
watches :omo *apiens destroy 7arth"
%ow in my #ater years, as ' sit in my :ea#th *er$icesB
c#inic waiting room, thereBs a re#igious Jew comp#ete with
beard and sideburns sitting opposite me and arguing with a few
others sitting there waiting for their appointment" The topic of
their discussion is yeshi$a students, in princip#e eGempt from
compu#sory mi#itary ser$ice, whi#e some in go$ernment wish
to get them to en#ist and ser$e in the 'D/" 't isnBt my habit to
interfere in con$ersations of peop#e ' know, a## the more so
when it comes to strangers" (ut, ha$ing #istened so far and
found the manBs arguments irrationa#, ' cou#d no #onger restrain
myse#f from butting in" ' asked,
; 6hat about one of the most important commandments,
which comes before KThou sha#t not ki##B, name#y, K8
Hemember the *abbath day, to keep it ho#y" ! *iG days you
sha## #abor and do a## your work, 2 but the se$enth day is the
*abbath =B 07Godus 12D8;23
; ?6hat does the word #abor, or work, mean to you@A :e
countered"
; ?/or me it means to create, produce, bui#d, make
somethingEA
; ?6e##, for me the word work means cock;a;dood#e;dooE
Anyone can interpret the written word any way he wishesEA
6e##, that was news to me = ' had no idea what to say to
that, so ' said nothing and mo$ed away" ' was angry with
myse#f for not being ab#e e$en to try a retort to his fa#se #ogic,
despite a## the years 'Bd in$ested in studies" ' had a#ways
wanted to read the Pentateuch 0the /i$e (ooks of 4oses3
c#ose#y, but a#ways #eft it for K#aterB" (ut this chance encounter
made me want to search for the truth, and where wou#d that be
found, if not in the Torah@ *o the $ery neGt morning ' began to
eGp#ore the book of 8enesis" ' did it methodica##y and
thorough#y, writing down each $erse where ' found a mistake,
or where the written word did not sit we## with rationa# rea#ity"
' carried on systematica##y, writing down my comments whi#e
doing my best to eGtract the truth out of the e$ents described" '
must say that more than once ' changed my $iews and be#iefs
throughout my research"
NoteD Jn#ess stated otherwise, a## bib#e 5uotations are
from the %ew King James $ersion"
Genesis
KAnd 8od saidB ;; these words appear many times in the
creation story, but said to whom@ That is an important
5uestionE *ince a## his words were written down, who was
doing the writing@ After a##, 8od had yet to create man"
D1+;-
24
Then 8od said, ?)et the earth bring forth the #i$ing
creature according to its kindD catt#e and creeping thing and
beast of the earth, each according to its kindAF and it was so"
25
And 8od made the beast of the earth according to its kind,
catt#e according to its kind, and e$erything that creeps on the
earth according to its kind" And 8od saw that it was good"
26
Then 8od said, ?)et Js make man in Cur image,
according to Cur #ikenessF #et them ha$e dominion o$er the
fish of the sea, o$er the birds of the air, and o$er the catt#e,
o$er a## the earth and o$er e$ery creeping thing that creeps on
the earth"A
27
So God created man in His own image; in the
image of God He created him; male and female He created
them.
28
Then 8od b#essed them, and 8od said to them, ?(e
fruitfu# and mu#tip#yF fi## the earth and subdue itF ha$e
dominion o$er the fish of the sea, o$er the birds of the air, and
o$er e$ery #i$ing thing that mo$es on the earth"A
2
And 8od said, ?*ee, ' ha$e gi$en you e$ery herb that
yie#ds seed which is on the face of a## the earth, and e$ery tree
whose fruit yie#ds seedF to you it sha## be for food"
!"
A#so, to
e$ery beast of the earth, to e$ery bird of the air, and to
e$erything that creeps on the earth, in which there is #ife, '
ha$e gi$en e$ery green herb for foodAF and it was so"
!#
Then
8od saw e$erything that :e had made, and indeed it was $ery
good" *o the e$ening and the morning were the si$th da%"
8od created man and woman on the siGth day of creation"
8od created man in Cur image, according to Cur #ikeness
0D1,3, the word ?ourA ob$ious#y referring to 8od himse#f and
others #ike him 0since in :ebrew there is no honorific KweB that
refers to a sing#e person3" 't seems 8od be#onged to a
particu#ar group of beings that a## #ooked a#ike"
1D8;!
8
The )ord 8od p#anted a garden eastward in 7den, and
there :e put the man whom :e had formed"

And out of the

ground the )ord 8od made e$ery tree grow that is p#easant to
the sight and good for food" The tree of #ife was a#so in the
midst of the garden, and the tree of the know#edge of good and
e$i#"
8od puts man in the 8arden of 7den, without a mate"
1D8;12
#8
And the )ord 8od said, ?'t is not good that man shou#d
be a#oneF ' wi## make him a he#per comparab#e to him"A
#
Cut
of the ground the )ord 8od formed e$ery beast of the fie#d and
e$ery bird of the air, and brought them to Adam to see what he
wou#d ca## them" And whate$er Adam ca##ed each #i$ing
creature, that was its name"
2"
*o Adam ga$e names to a##
catt#e, to the birds of the air, and to e$ery beast of the fie#d" (ut
for Adam there was not found a he#per comparab#e to him"
And we see that man sti## has no mateE
1D1
2#
And the )ord 8od caused a deep s#eep to fa## on Adam,
and he s#eptF and :e took one of his ribs, and c#osed up the
f#esh in its p#ace"
8od does not create woman simp#y by saying so, as he
created the wor#d and a## that is in it, but sets about the task of
creating woman by hand, which is why she is the most
beautifu# part of creation" /ina##y, after a difficu#t de#i$ery, man
officia##y has a mate" 6hy ha$e ' #ingered on these sentences
which te## us that 8od created woman on the siGth day and
then that it is not good that the man shou#d be a#one, and
fina##y that man has a mate on the eighth day of creation@
(ecause from the $ery beginning of the (ib#e it is c#ear that
the writer paid no attention to sma## important detai#s" (ased
on the beginning of 8enesis it is apparent that 8od is not the
one writing the book or e#se it wou#d ha$e started ?'n the
beginning ' created the hea$en and the earth """A
The (ib#e is genera##y accepted as The (ook of (ooks, the
u#timate book" 't has eGamp#es of e$ery kind of #iteratureD
beautifu# poetry, profound serious phi#osophy, pro$erbs and
fab#es with eGceptiona# mora#s, $ery interesting stories, a
co##ection of important #aws to a##ow humans to #i$e together
in harmony, and fina##y a record of ancient history" A## these
written in rich, beautifu# :ebrew"
Cb$ious#y the (ib#e was not written by one person, it was
written by many peop#e o$er generations" The men who wrote
the (ib#e were smart, educated peop#e ; each in comparison to
the genera# know#edge of his time" Cne cannot ignore that the
(ib#e contains chi#drenBs stories at an incredib#e #iterary #e$e#"
)et me further eGp#ain that #ast statement by directing the
reader to books such as *aint;7GuperyBs The Little Prince,
Coe#hoBs The Alchemist 0not strict#y a chi#drenBs book, though
the protagonist is a boy3, De )ucaBs Gods Mountain, and the
greatest of a##, J"K" How#ingBs :arry Potter books, in which
many readers find deep#y meaningfu# phi#osophy though they
were written for chi#dren and teenagers" Authors wrote books
for chi#dren in ancient times as we##, and the best of them were
deemed suitab#e by the compi#er of the (ib#e to be inc#uded in
it, where appropriate" *ome of the prominent chi#drenBs stories
in the (ib#e are the creation story, %oahBs Ark, and the biggest
story of a## ; 7Godus" 'n any case, the creation story, as a ta#e,
is a $ery nice ta#e" (ut it wou#d be unfair of me not to
comment on the fact that a## anima#s and a## birds, without
eGception, no matter how primiti$e, know eGact#y what to do
in their #ife" That is, how to reproduce, how to take care of
their young, when to feed them and take care of them, when to
#et them go to #i$e their own #i$es in nature, and a## this
without a bite from the tree of know#edge" 'n contrast, man,
who is supposed#y the smartest anima# of a##, needs to #i$e at
#east a 5uarter of its #ife before he shows interest in
reproducing, and after a## that, he has no c#ue how to raise his
chi#dren and prepare them for #ife ; despite ha$ing eaten from
the tree of know#edge"
1D2;.
#"
%ow a ri$er went out of 7den to water the garden, and
from there it parted and became four ri$erheads"
##
The name
of the first is PishonF it is the one which skirts the who#e #and
of :a$i#ah, where there is go#d"
#2
And the go#d of that #and is
good" (de##ium and the onyG stone are there"
#!
The name of the
second ri$er is 8ihonF it is the one which goes around the
who#e #and of Cush"
#4
The name of the third ri$er is :iddeke#
OTigrisPF it is the one which goes toward the east of Assyria"
The fourth ri$er is the 7uphrates"
#5
Then the )ord 8od took the man and put him in the
garden of 7den to tend and keep it"
Therefore, the 8arden of 7den is #ocated north of the
Persian 8u#f, in Kuwait a#ong the border with 'ran, where the
Tigris and the 7uphrates f#ow into the sea, after they con$erge
north of the city (asra in 'ra5" This is the on#y p#ace where the
two ri$ers meet, and from there they f#ow as one ri$er into the
Persian 8u#f" The 7uphrates and the Tigris 0:iddeke#3 both
originate in the mountains of Turkey, but from #ocations that
are $ery far apart"
1D2
#"
%ow a ri$er went out of 7den to water the garden, and
from there it parted and became four ri$erheads"
The author of this story did not know of the geographica#
concept that a## streams f#ow into the sea and so thought that
a## streams f#ow from the sea to #and especia##y when a huge
de#ta is created where the ri$er f#ows into the sea and so
sometimes one can see water f#owing to the sea or the #and 0i"e"
tide3"
+D-;.
!
And in the process of time it came to pass that Cain
brought an offering of the fruit of the ground to the )ord"
4
Abe# a#so brought of the firstborn of his f#ock and of their fat"
And the )ord respected Abe# and his offering,
5
but :e did not
respect Cain and his offering" And Cain was $ery angry, and
his countenance fe## """ and it came to pass, when they were in
the fie#d, that Cain rose up against Abe# his brother and ki##ed
him"
To begin the first story of manBs #ife on P#anet 7arth with a
murder, and to put the b#ame on 8od for not accepting CainBs
offering, therefore pushing Cain to ki## his brother Abe#, does
hurt the sanctity of the book, and of course is a rather big b#ow
to 8od himse#f" The tradition of offering a sacrifice to 8od
originates in an ancient pagan custom that was in practice #ong
before the (ib#e 0that is .,7,! years ago3" The sacrifices were
most#y humans whose f#esh was eaten immediate#y after the
ceremony" C$er generations when the sa$age tribes e$o#$ed
towards humanism the nature of the sacrifice changed from
man to beast, whose f#esh was a#so eaten immediate#y after the
ceremony" These feasts were not necessari#y conducted in
pub#ic, but after the ceremony, and were attended on#y by those
who ser$ed the ho#y deity and their fami#ies" Among the
'srae#ites this custom continued unti# the destruction of the
*econd Temp#e"
+D-;+
#!
And Cain said to the )ord, ?4y punishment is greater
than ' can bearE
#4
*ure#y 9ou ha$e dri$en me out this day from
the face of the groundF ' sha## be hidden from 9our faceF ' sha##
be a fugiti$e and a $agabond on the earth, and it wi## happen
that anyone who finds me wi## ki## me"A
+D7
#7
And Cain knew his wife, and she concei$ed and bore
7noch" And he bui#t a city, and ca##ed the name of the city after
the name of his sonQ7noch"
Cain was the son of Adam and 7$e, who were the on#y
peop#e in the who#e wor#dE *o it is not 5uite c#ear who cou#d
c#aim CainBs #ife and ki## him" %ot on#y that, but now sudden#y
he has a wife" And with regards to the city Q did he bui#d the
city on his own@ /or whom@ And most important#y, if he did
not bui#d it himse#f, where did he find workers and who were
these workers@
,D1
2
that the sons of 8od saw the daughters of men, that they
were beautifu#F and they took wi$es for themse#$es of a##
whom they chose"
This $erse confirms what ' mentioned abo$e, that 8od
be#onged to a group of beings that a## #ooked #ike him, and here
he a#ready had chi#dren and they took wi$es from among the
humans < which shows that humans did indeed resemb#e 8od
in #ooks"
,D.;8
5
Then the )ord saw that the wickedness of man was great
in the earth, and that e$ery intent of the thoughts of his heart
was on#y e$i# continua##y"
6
And the )ord was sorry that :e
had made man on the earth, and :e was grie$ed in :is heart"
7
*o the )ord said, ?' wi## destroy man whom ' ha$e created
from the face of the earth, both man and beast, creeping thing
and birds of the air, for ' am sorry that ' ha$e made them"A
8
(ut %oah found grace in the eyes of the )ord"
8od regrets creating man and decides to annihi#ate the
entire human race and a## his creation and make a new wor#d"
8D1
2#
And the )ord sme##ed a soothing aroma" Then the )ord
said in :is heart, ?' wi## ne$er again curse the ground for
manBs sake, a#though the imagination of manBs heart is e$i#
from his youthF nor wi## ' again destroy e$ery #i$ing thing as '
ha$e done"
't turns out that there was another man on the Ark, and, of
course, it was he who wrote down e$erything that happened"
This was a man of eGceptiona# ta#ent to be ab#e to read the
mind of 8od"
As far as we know, marriage among re#ati$es may resu#t in
chi#dren who suffer from menta# retardation" 'f we fo##ow the
first man on the face of the p#anet we wi## rea#i&e that his
descendants a## suffered from some menta# retardation" There
were a#so wicked men who cou#d not te## the difference
between good and e$i#, despite the fact that their parents ate
from the tree of know#edge" *o e$i# were they that 8od
decided to wipe a## #i$ing creatures off the face of the earth,
inc#uding the human race Q eGcept for %oah who was a
righteous manE :e was charged with bui#ding the Ark and
preser$ing what #itt#e good remained on the earth in the Ark,
inc#uding his own fami#y" )et us not forget that in the ark there
were eight peop#e p#us the writer of the story, a## cooped up
together with the anima#s, the #i$estock, the birds and creeping
things of the earth, a## of course e$acuating their bowe#s in the
Ark" The sme## and fumes shou#d ha$e ki##ed a## #i$ing
creatures aboard the c#osed Ark in #ess than a week, e$en if it
was we## $enti#ated Q which it wasnBt" And despite this, they
sur$i$ed" After the wor#d was c#eansed for a hundred and fifty
days, %oah and his fami#y emerged into a new, c#ean, we##;
washed wor#d to recei$e 8odBs b#essing ?mu#tip#y and fi## the
earthA" %ow, what do you think about marriage among
re#ati$es@
Another point that cannot be ignored is that no specimen
from among the dinosaurs was brought onto the Ark, since, at
the time, dinosaurs no #onger eGisted on the p#anet" This pro$es
that the wor#d was created #ong before the date set by the
Jewish faith" Dinosaur fossi#s ha$e been found for centuries" 'n
the 7th century they were first identified as be#onging to an
unknown species, and in the !th century the first dinosaur
species were identified in 7ng#and and the term itse#f was
coined" *ince then, ske#etons and bones of many kinds of
dinosaurs ha$e been disco$ered a## o$er the wor#d" 'n China
ske#etons ha$e been found of a number dinosaur species that
#i$ed about a mi##ion years ago"
,D8;12
#8
(ut ' wi## estab#ish 4y co$enant with youF and you sha##
go into the arkQyou, your sons, your wife, and your sonsB
wi$es with you"
#
And of e$ery #i$ing thing of a## f#esh you
sha## bring two of e$ery sort into the ark, to keep them a#i$e
with youF they sha## be ma#e and fema#e"
2"
Cf the birds after
their kind, of anima#s after their kind, and of e$ery creeping
thing of the earth after its kind, two of e$ery kind wi## come to
you to keep them a#i$e"
!D8;
8
Then 8od spoke to %oah and to his sons with him,
sayingD

?And as for 4e, beho#d, ' estab#ish 4y co$enant with

you and with your descendants after you,
#"
and with e$ery
#i$ing creature that is with youD the birds, the catt#e, and e$ery
beast of the earth with you, of a## that go out of the ark, e$ery
beast of the earth"
##
Thus ' estab#ish 4y co$enant with you """
The first person to ha$e a serious, rea#, though one;sided,
con$ersation with 8od is %oah" Jnti# now we did not read
about any co$enant between 8od and %oah and his fami#y"
1D;1
%ow the )ord had said to AbramD ?8et out of your
country, from your fami#y and from your fatherBs house, to a
#and that ' wi## show you
" 2
' wi## make you a great nationF '
wi## b#ess you and make your name greatF and you sha## be a
b#essing"
1D.
5
Then Abram took *arai his wife and )ot his brotherBs
son, and a## their possessions that they had gathered, and the
peop#e whom they had ac5uired in :aran, and they departed to
go to the #and of Canaan" *o they came to the #and of Canaan"
1D7
7
Then the )ord appeared to Abram and said, ?To your
descendants ' wi## gi$e this #and"A And there he bui#t an a#tar to
the )ord, who had appeared to him"
Abram was the second person to tru#y see 8od" Abram
de$e#oped a strong re#ationship with 8od who te##s him to
#ea$e the house of his father and go to an unknown #and where
8od promises to make Abram into a great nation" Abram made
his way by foot with a## of his property, fami#y and attendants"
'n those days there were no hote#s, inns or restaurants so the
who#e entourage spent their nights outdoors, in the open" /ood
they actua##y had ap#entyF Abram wou#d s#aughter a sheep or
#amb according to the number of diners" At the time there was
no e#ectric sto$e or portab#e kitchen, so they had to be bui#t,
genera##y of stones that cou#d be found in the open" This
custom is $ery efficient, though it de$e#oped from an o#der
pagan custom, when the food was usua##y human f#esh" There
were a#ways ways to con$ince someone that it was his turn to
be eaten Q and these methods are sti## used todayE ' know of
at #east one recent instance that took p#ace in the J"*", and
whi#e a## Americans know of this incident, they do not see the
corre#ation Q so ' wi## te## you of it" A man arri$es in the J*
from a foreign country, enro##s in f#ight #essons in some f#ight
schoo# where he #earns how to pi#ot #arge p#anesF he then
hi>acks such a p#ane and crashes it into a skyscraper in %ew
9ork" Cf course that was no simp#e feat, this man was no
ignoramus with #ow inte##igence, but an educated man, and yet
he was con$inced it was his time to be eaten" A trend is
de$e#oping in the wor#d today, there are more and more peop#e
whose >ob it is to con$ince other peop#e to wear eGp#osi$e be#ts
and b#ow themse#$es up in crowded p#aces" (ut #etBs return to
the topic of bui#ding a#tars" The god ' be#ie$e in does not need
sacrifices, he a#so does not particu#ar#y en>oy the sme## of
roasting meat" ' suspect a#together that heBs a $egetarianE (ut '
know that the peop#e working at the a#tar do #o$e a good roast"
The mere roasting of meat on a de$ice made of stones outdoors
can be seen as a re#igious ceremony"
1D,;8
6
Abram passed through the #and to the p#ace of *hechem,
as far as the terebinth tree of 4oreh" And the Canaanites were
then in the #and"
7
Then the )ord appeared to Abram and said, ?To your
descendants ' wi## gi$e this #and"A And there he bui#t an a#tar to
the )ord, who had appeared to him"
8
And he mo$ed from
there to the mountain east of (ethe#, and he pitched his tent
with (ethe# on the west and Ai on the eastF there he bui#t an
a#tar to the )ord and ca##ed on the name of the )ord"
6e witness the strong re#ationship between Abram and
8od" Cnce again we see the bui#ding of the a#tar for 8od" Cne
cou#d interpret this simp#y as bui#ding a de$ice for cooking
roasts and pita, which is the bread that the inhabitants of this
region eat to this day" Cr one cou#d possib#y see these a#tars as
a de$ice for roasting meat in order to p#ease the gods"
1D;,
##
And it came to pass, when he was c#ose to entering
7gypt, that he said to *arai his wife, ?'ndeed ' know that you
are a woman of beautifu# countenance"
#2
Therefore it wi##
happen, when the 7gyptians see you, that they wi## say, KThis is
his wifeBF and they wi## ki## me, but they wi## #et you #i$e"
#!
P#ease say you are my sister, that it may be we## with me for
your sake, and that ' may #i$e because of you"A
#4
*o it was, when Abram came into 7gypt, that the
7gyptians saw the woman, that she was $ery beautifu#"
#5
The
princes of Pharaoh a#so saw her and commended her to
Pharaoh" And the woman was taken to PharaohBs house"
#6
:e
treated Abram we## for her sake" :e had sheep, oGen, ma#e
donkeys, ma#e and fema#e ser$ants, fema#e donkeys, and
came#s"
This incident made me $ery angryE :ow cou#d Abram,
who had such a c#ose re#ationship with 8od, and who a#ways
remembered to bui#d an a#tar whene$er he re#ocated and ca##
on the name of the )ord, at this critica# moment forget his
8od@ Cne gets the impression that he does not be#ie$e in 8od
at a##, or perhaps this was because it had to do with his wife" At
the time a woman was of no importance, so Abram might not
e$en bother to waste a penny on her, despite ha$ing won much
property" To this day women are considered property in much
of the 4idd#e 7ast"
-D;+
Then Abram went up from 7gypt, he and his wife and a##
that he had, and )ot with him, to the *outh"
2
Abram was $ery
rich in #i$estock, in si#$er, and in go#d"
!
And he went on his
>ourney from the *outh as far as (ethe#, to the p#ace where his
tent had been at the beginning, between (ethe# and Ai,
4
to the
p#ace of the a#tar which he had made there at first" And there
Abram ca##ed on the name of the )ord"
The #ack of reference to *arai, AbramBs wife, in this story
shows how #itt#e women were $a#ued in those times" (ut
Abram is portrayed as a rea# man ; a winnerE After #ea$ing
7gypt with great fortune Abram remembers his 8od and goes
back to an o#d camp where he had bui#t an A#tar and ca##s on
the name of the )ord"
-D+;7
#4
And the )ord said to Abram, after )ot had separated
from himD ?)ift your eyes now and #ook from the p#ace where
you areQnorthward, southward, eastward, and westwardF
#5
for
a## the #and which you see ' gi$e to you and your descendants
fore$er"
#6
And ' wi## make your descendants as the dust of the
earthF so that if a man cou#d number the dust of the earth, then
your descendants a#so cou#d be numbered"
#7
Arise, wa#k in the
#and through its #ength and its width, for ' gi$e it to you"A
+D7;12
#7
And the king of *odom went out to meet him at the
Ia##ey of *ha$eh 0that is, the KingBs Ia##ey3, after his return
from the defeat of Chedor#aomer and the kings who were with
him"
#8
Then 4e#chi&edek, king of *a#em, brought out bread and
wineF he was the priest of 8od 4ost :igh"
#
And he b#essed
him and saidD ?(#essed be Abram of 8od most high, possessor
of hea$en and earthF
2"
And b#essed be 8od most high, who has
de#i$ered your enemies into your hand"A And he ga$e him a
tithe of a##"
7D8
8
?A#so ' gi$e to you and your descendants after you the
#and in which you are a stranger, a## the #and of Canaan, as an
e$er#asting possessionF and ' wi## be their 8od"A
These $erses c#ear#y show that 8od ga$e the #and of 'srae#
to a## of AbramBs descendants < both 'shmae# and 'saac who
were his sons ;; it is 8odBs wi##E 6e as the peop#e of 'srae#
must share this #and with the Arabs who are the descendants of
'shmae#, AbramBs e#dest son"
The wars that the Jewish peop#e wage against the Arabs go
against 8odBs wi##" (ut this promise changes in the future at
*arahBs re5uest, who is the wife of Abraham"
.D;,
#
After these things the word of the )ord came to Abram in
a $ision, saying, ?Do not be afraid, Abram" ' am your shie#d,
your eGceeding#y great reward"A
2
(ut Abram said, ?)ord 8od, what wi## 9ou gi$e me,
seeing ' go chi#d#ess, and the heir of my house is 7#ie&er of
Damascus@A
!
Then Abram said, ?)ook, 9ou ha$e gi$en me no
offspringF indeed one born in my house is my heirEA
4
And beho#d, the word of the )ord came to him, saying,
?This one sha## not be your heir, but one who wi## come from
your own body sha## be your heir"A
5
Then :e brought him
outside and said, ?)ook now toward hea$en, and count the
stars if you are ab#e to number them"A And :e said to him, ?*o
sha## your descendants be"A
6
And he be#ie$ed in the )ord, and :e accounted it to him
for righteousness"