talmud response - abelard reuchlin
TRANSCRIPT
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~Ab~lard ~uchlin, P0B 56}2,K~nt, WA 9~06& App. Sec. 5
HOW THE TALMUD SUPPLIED ORYFTIC HINTS COINCIDING WITH OURAS TO THE ORIGINATORS OF Tn~ GOSPEL OF MARK:AND HIS SON
CONCLUSIONS"V~LLEIUS PAT~RCULUS-
Somehow the authors of the Talmud several centuries later still
knew the above two were the original creators of the Gospel of Mark.
It alludes to the former under both his literary names, "Velleius"
and "Paterculus," both in code in Hebrew.
It would have been deadly dangerous for Jewish religious w~iters
to have mentioned Piso and his descendants. But it could use the
Hebraic forms of Vel~us and Paterculus because these Roman names
were so buried and secret in the New Testament (Velleius) and
Roman writings (Paterculus).
To be sur~, the Talmud’s statements we will describe do not rise
to the level of the first-hand proof supplied by the Pisos in code
in the New Testament. The Family’s code was designed so that their
aristocratic contemporaries and descendants would always know their
authorship and secretly honor them for it. The Talmudic responses,
on the other hand, were second-hand proof by Jewish scholars whom
the Pisos’ fictional story and hero had forced into an adversarial
position.
Nonetheless, remarkably they knew that "Velleius Paterculus"
and his son (Sabinus) were the original authors, and they expressed
it with the following scattered statements:
i. "Until this year that family (exists) among the greatones of Rome and they call her the family of B~ar Leviyonus."
This appea~in the Babylonian Talmud, Hullin, page 87a, and
was found through Jastrow’s Dictionar~ under Leviyonus on page 697.
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Three things are apparent from this quotation: (A) Vellionus
has been alluded to. It was the name used, according to Pat~rculus,
pp xii and 291, by his brother, and apparently was a family name
since Paterculus claimed his first name was Velleius. (B) Then
has been reversed (into Levionus) just as the F~m~ly did by changing
Velleius into Levius/Levi in Mark 2.14. (G) The Talmud includes the
te~m "Bar" (meaning son of) Levionus, showing it was known that
his son (Sabinus) was the actual writer (under his father’s tutelage).
The above quotation appears at the cod of a story of a ~in
(follo~:¢r of Piso) who ask~d a ~u:stion of "nabbi." That was
Honorable Talmu~ic titl£ for "abbi Judah th£ P~ince. He was the
Roman &p[oi~t<~ as p~t~ia~ch of the Jews of Israel and is better
k~onn as ~a~bi Judah th~ ~rince. ~ liv(d aooct ti~e ~ ~ 2~0, which
shows the p~riod to w ich the quotation aod the still-kno~ledge of
the "Bar Leviyonus" f~nily is attributed.
For our purposes, the quotation shows how the Talmud dared to
allude to the Family. For Piso had been by far the most important
link in that great Family. He had been a grandson of "Bar Leviyonus"
and the great grandson of Leviyonus himself, who was "Velleius
Pat~rculus," the founder of the Christian story. To be sure,the
reader would have had to know the secret identities hidden behind
these name. But if he did, at least in this fashion the Talmud
had been able to allude to the descendants of the Pisos without
having to mention the forbidden Piso name !
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2. Abba Koloon was "~ legendary person connected with the
~~ of Rome," according to the Midrash Canticles Rabb~
to the Song of Songs 1.8. This quotation is fo~d in Jastrow’s
Dictionary p. 1128. Abba Koloon in Hebr~ had the s~e meaning
as the Latin ~terc~.
The Midrash was a s~t addition to the T~d, written
as laue as the 12th and 1]th c~t~ies. Thus Jewish sc~l~s as
late as the llOOs and 12OOs hinted they still knew Paterculus had
~d~ the new Christian Rome.
Earlier in the Tal~d between the ~rd ~d 7th centuries,
writers of uhe Tal~d proper hinted they knew the sources from
which the F~y, in honoring "~t~ with that literary name,
had dr~n the sources. We recall "c~lus" was an al~asion u~ uc%h
"lame" and "wolf." The first was the reason the Ta~d gave
Pi~’s created hero ~ng h~ aliases the ~e~ "Balaam ~
the l~e."
The second ~g of the Greek "c~ (cullus into
l~os ~d then into ~c~s) meant wolf. The Tal~d contains
a fanciful story ~~ the co~t, "L~os, L~os, ~til
w~n (h~ long) will ~u ~ns~e Israel’s we~t~? ~p~s~ly
L~os was a metaphor for the altar in the Temple ~d this was
voiced in Greek, not Ro~, times. In fact it was secretly
~ allusion to the continuing Rom~ fiscal oppression s~veral
c~t~ies after the Temple’s destruction. If one suspected
Rom~ times, L~os co~d be construed as Lucius, name of a ~oman
governor.
lOS.b;
D.72
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The statement shows the Talmud writers still knew Luchos/
Lukos was an allusion to the name of Paterculus. And that the
story which he originated was the cause of the still continuing
Persecution the land of Israel was suffering. Even though
the Jewish population in Judaea had been greatly deplet,d there
were still Jews living there.
To reinforce this story having deep significance, it was
placed in the Talmud in Sukkah on the final page which was made
to be 56b. That was b~cause, as we will see, 56 was a leading
number in the codes Pisos had created.
Not relating to Paterculus and uhe wolf, but to another p~rson
and animal is a somewhat paralleI Talmudic story. Rabbi Akiva
and four older colleagues approached devastated Jerusalem, only
to see a fox running out of the Holy of Holies. The fox was
sha’uel in Hebrew, which happeo6d to also be the Hebrew haste
Saul, who became Paul in the NT. To safeguard Jewish lives, they
naturally feared to mention the name Piso. But they dared to use
the word for Saul to s~cretly attribute the destruction to the Pisos.
Again to reinforce this story having Inner Zfrcle significance,
it was placed on the final page of the Talmudic book bMakkot,which
was 24b, for 24 had been a favorite number used in Piso’s codes.
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~. ~vk~los~ a name meaning the same as Abbakoloon, appears
in the Babylonian Talmud, Gittin, page 56b. Obviously tile page ~,~
was chosen because of the importance of 56 as an Inner Circle number
in Luke chapter 3.
Dealing with such a perilous subject, the identity of the
secret originator of Mark, the Talmud wove a fanciful tale. A
blemished animal was offered as a sacrifice in honor of Emperor Nero.
But Bar Kamtsah intended to tell the Romans. Kamtsah was a ccdgname
for Piso in the Talmud, and Bar Kamtsah meant his son. So it was
sugzested he be killed. R. Zachariah ~o Avk~los[emphasis added)convinced
them not to do so. We should note that John the Baptist, Mr Zachariah,
had been the creation of Paterculus.
The Talmud then sums it up: "Through the scrupulousness of R.
Zechariah ben Avkelos our House has been destroyed~ our Temple burnt
and we ourselves exiled from our land."
The Talmud’s footnote connects the incident with Josephus’ (Piso
again!) Jewish War II.17.1, ascribing the start of the war to the
refusal to accept th~ offering of the emperor in 66 C.E.
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The foregoing three allusions have been culled through
Marcus Jastrow’s Dictionary of the Targumim, the Talmud Babylonian
and Yerushalml, and the Midrashic Literature; Judaica Press Inc.,
NY 1971. It is actually a concordance.
Some knowledge of Hebrew is essential to reading it, which is
in English but with the important words in Hebrew.
Even Jewish scholars today have no idea what these allusions
mean. Having lost Inner Circle knowledge of the Pisos and their
codes in Greek about ~500 years ago, they have no inkling tha~
the foregoing are responses to that code. Nor that Leviyonus
amd Abba Koloonand Avk-~los are part of the great secret. They
little suspect that any such code exists in ancient Hebrew writings.
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Appo S~c. ~
TH~ CRYPTIC HINTS IN TH~ S~BYLONIAN TALMUD SUPPORTING THE CONCLUSIONFROM TH~ NT AND OTHER PISONIAN WRITINGS, THAT PISO AUTHORED MATT}~W
These coded statementsall have surface meanings which arouse
no suspicion from the uninitiated. They are scattered through the
main ,version of the Talmud, composed in Babylon (Persia), and utilize
Coded forms of Hebrew m d Aramaic words, particularly several
repea~d words.
One was the word key in Hebrew. Generally key was like an
adverb, a word joining thoughts together, and meaning "when," "because,"
"like," "as" or "but." However it could also be used, although rarely,
as an acrostic for ktav yad which meant written by hand or simply he
wrote. Another coded word used was matai which in Hebrew meant
generally ’~hen" or "the time." But it could also be a coded allusion
to Matthew. A similar Hebrew word was matu which generally meant
"reached," but in code it could also mean Matthew.
i. RAV YOSEF KEY MATAI appears in Hagiggah &b. Supoosedly it
meant "Rabbi Joseph when the time was..." but in code it meant Rabbi
Joseph (humorously, Josephus) wrote Matthew. This was ventured
because Joseph was a common name and could arguably refer to any
number of Josephs. Thus it was safer~ since it was code, to refer
to him by that name, rather than as Yosi which was short of Iosepos
in Greek, his name in his public Greek writings.
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The other three following examples are all from the Babylonian
Talmudic volume Sanhedrin.
2. ARAYIN K~Y MATU which appears on page 9Aa. Arayin in
Aramaic meant "our land," and the phrase supposedly meant "this is
as good as our land." However dividing Arayin into two parts produces
Ari (which in Hebrew was a code~ familiar form of the name Arrius,
plus ayin which was the Hebrew word for 70, an allusion to the
Septuagint. The secret meaning was then Arrius of the Septuagint
wrote Matthew!
3. KEY ~ITU SUS which appears on the same line as the former,
page 94a of bSanh, in code meant, "wrote Matthew, the horse."
We will see the horse was an
name, Piso, could be seen as
for horse, which was ippos.
Piso wrote it.
allusion created for himself because his
related to the letters in the Greek word
Thus, "th~ horse wrote Matthew," meant
&. K~Y ~¢~TAI RAV Y~SHU is the coded deciphering of a phrase on
page 12b. This is very difficult to decipher because it actually says
Vkey ~atai Rysh. The V in Hebrew was the letter VAV, and that could be
used as two different letters: the consonant ~ or the vowel oo~.
Thus the deciphering of this coded phrase requires that the ~ at the
start of it be traBposed into the final new letter of Rysh where it
become o___o. Thereby the phraise becomes Key Matai, ~. Yeshu. Yeshu was
a Talmudic name for Piso and his created hero, originally r~ferring to
John ).16 because the name Yeshu, short for Iesous in Hebrew, also
totaled 316. And thus the pirase becomes Key Matai, R. Yeshu, that i~
"wrote Matthew, Rabbi Yeshu."
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The volume entitled Sanhedrin collected a number of matters
relating to legal decisions, applications, discussions, ~tc. Thus
it was an appropriate place to scatter allusions to the authorship of
the NT book which produced the ultimate judicial accusation against
the Jewish people and was also written by the particular one who
was behind that story and accusation. However being in that volume,
it was felt necessary to hide the allusions to Piso’s authorship of
Matthew in deep code.