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116. Moses Mendelssohn (1729-1786) Enlightenment / Haskala Although the most famous German Jew of the XVIII century. - Moses Mendelssohn - was a believing Jew, four of his six children converted to Christianity: one of them, Abraham, even said that the late father would not condemn this. Scientists before

The strengthening of the egregorial tendency in religion always occurs at the expense of its providential side. The providential thread in Judaism was maintained for many centuries by the prophets. In a relatively short period of time - only a century and a half - several bright religious geniuses and talents worked in the Jewish metaculture in Enrof. From the end of the VI century. until the middle of the 5th c. BC. lived the prophets Jeremiah, Habakkuk, Ezekiel, Daniel (who is not the author of the Book of Daniel), Obadiah, Haggai, Zechariah. The last was Malachi, who lived in the middle of the 5th century. BC. After him, the prophetic tradition in Judaism ends. Her disappearance coincides with Ezra's reform and law-making activities.
The timing of Ezra's actions and the disappearance of the prophetic tradition are not accidental. The prophets primarily expressed the will of the Synclit and the Demiurge of the Jewish metaculture. And the voices of the prophets contrast sharply with what Ezra did. If, for example, the prophet Jeremiah foretold times when New Testament people with God will be written not on stone, but in their hearts, then all the pathos of Ezra, who day after day read the rules of conduct in front of the assembled people, was aimed precisely at the approval of the petrified and graceless law.
Attempts to justify Ezra's "extraordinary severity of reforms" by "his ardent faith and conviction in the need to protect the resurgent community" * were made more than once. And even quite honest and attentive researchers and theologians, who saw the perniciousness of the policy of the “father of Judaism” * did not dare to draw an unbiased conclusion, supplying their position with traditionalist restrictions: the evil genius of Israel, who ruined the work of the prophets. But after returning from captivity, the Jews needed to withdraw into themselves for a while, to immerse themselves in inner work. The fruits of Ezra's reform will be used by wise men, scribes and rabbis, who for centuries will work on the spiritual education of the people. Ezra's reform will allow them not to waste their energy fighting pagan influences." * (Men A. History of religion in search of the Way of Truth and Life). These “inner work” and “withdrawal into oneself” led the Jewish people at the turn of the era to incredible spiritual pride and isolationism, which drowned out the providential influence on the suprapeople. Ezra himself should not be considered some kind of monster, which was directed by the forces of evil. But the fact that he was a conductor of the will of the confessional egregore, who became an obstacle to the implementation of demiurgical tasks, the main of which was the incarnation of the Planetary Logos, does not cause us doubt. It was with the reforms of Ezra that the irreversible clouding of the confessional egregor of Judaism began, and that is why "his (Ezra's) authority in Jewish tradition is constantly growing." It was Ezra who laid the foundations for the rapid compaction of egregor, which in the second half of the 2nd century. BC. was demonized by Gagtungr...”;
“The influence of the inspirations of the confessional egregore of Judaism (as well as the First Fosh) touched the compilers of the Torah. Jewish historical tradition credits Ezra and his associates with putting together the sacred texts of Judaism. Ezra himself probably edited only the Pentateuch, or took part in this editing. As a result of such revisions, the amplitude gradually increased between what should have been in the holy book of the Jews and what appeared there. Probably, it was from this period that the text of the Old Testament books was amended, reinforcing the idea of ​​God as a cruel and capricious ruler, demanding endless bloody sacrifices. We cannot now analyze the books of the Old Testament from the point of view of metahistory. This topic needs a separate and careful consideration. But here it should be noted that the distortions of Gagtungr himself penetrated into the monotheistic teaching of the Old Testament through the witzraor and egregor.
The confessional egregor of Judaism also influenced the creative manifestations of the priesthood. Of the 150 psalms that have come down to us, only a few date from the time after the reforms of Ezra. The priests focused entirely on the work of compiling the canon of the Old Testament, on the implementation of divine services, ritual cleansing and bloody sacrifices, on overseeing the observance of the established norms of behavior by the community. And why should the priests, who have political power and money, have any dubious hopes for some Savior?
During the period from the moment of the reforms of Ezra to the persecution of Antiochus Epiphanes in Judea, not a single writing appeared with clearly expressed messianic expectations. In Judea, they stopped waiting for Mashiach. For a while, what was an integral part of the monotheistic teaching of Judaism disappeared. Due to the compaction of the confessional egregore, the mystical insights of the prophets and eschatological hopes for the coming Savior began to be replaced by dry legalistic piety.
“The tribal egregors attacked the Jewish superpeople by Gagtungr precisely in order to inflict as much damage as possible on Judea and at the same time accelerate the self-protection and self-closure of the Jewish people within their ethnic and confessional boundaries.
Nehemiah's activity in building and fortifying the walls of Jerusalem can be considered a reflection of some strengthening of the First Fosh and the strengthening of the shrastr of the Jewish metaculture. The wall around Jerusalem not only delivered Jewish population from the threat of barbarian raids, but also, as it were, symbolized self-isolation Jewish community from the rest of the world. In 433-432 BC The Jerusalem walls were completed. Actually, this is where Nehemiah's relatively positive participation in the life of the Jewish metaculture ends.
According to the information that has come down to us, it is almost impossible to establish when and how the sanction of the Demiurge was lifted from the First Fosz. We have not been able to detect any events that could be unambiguously interpreted as the achievement by the First Fosch of maximum power and the breakdown of this power. But we can still guess when it happened. Due to the external threat to the metaculture from the local tribes, the sanction of the Demiurge was maintained on the First Fosh until the completion of the fortification of Jerusalem.
After the wall was completed, Nehemiah left for Iran, probably to report to the king. Returning to Jerusalem, Nehemiah remained ruler of Judah, possibly until his death. During this period, he begins to pursue a rather tough policy towards those who, from his point of view, did not comply with confessional norms of behavior (worked on Saturday, married foreigners, etc.).
After Nehemiah, the high priests were already at the head of Judah. Thus, the confessional egregor of Judaism began to dominate the Witzraor. This could not be the case if the sanction of the Demiurge continued to be maintained on the First Fosz.
It is possible that the sanction was lifted before the First Fosz could reach a state of ultimate dominance. The first Foshz never reached its apogee. In any case, there is no indication in the sources of any particular cruelty and tyranny of Nehemiah. We believe that the Witzraor's degradation began after a period of increasing power - bypassing, so to speak, the apogee stage.
Why was the sanction of the Demiurge lifted? We have already noted that the inspirations of the First Fosz distorted religious consciousness Jews. In addition, the great-power (although this definition seems especially curious in relation to the post-captive Judea) isolationism, asserted by the First Fosz, contradicted the tasks of the suprapeople.
Nehemiah supported (or anticipated) Ezra's order. As a result, the religious life of the suprapeople was distorted both by the confessional egregore and by the First Fosh. It can be assumed that the removal of the demiurgical sanction occurred soon after the First Foshz solidarized with the confessional egregor of Judaism. Without this symbiosis, the egregore of Judaism would hardly have been able to subjugate the religious life of the Jews. The cessation of the activity of the prophets (the middle of the 5th century BC), as we have already noted, was a consequence of the predominance of egregorial influences on Judaism over providential ones. And the Demiurge could not maintain his sanction on the witzraor, who opposed himself to providential designs.
The negative significance of Ezra and Nehemiah was not so much in what they represented in themselves (even as human tools of dark ethereal beings), but because the Jewish metaculture was of particular importance in the metahistory of all mankind and even of all Shadanakar. It was in this meta-historical perspective that any new clouding of Judaism became especially dangerous. Probably from the first half of the 5th century. BC. It is the Jewish metaculture that more and more corresponds to the plans for the embodiment of the One Who was higher than the Demiurges and Synclites of metacultures themselves. And this attention to the Jewish metaculture of the Planetary Logos caused a response activation of Gagtungr. The planetary demon sought to distort the formation of this metaculture as much as possible. And if it was already impossible to eradicate monotheism in it, if it was impossible to destroy it by the forces of foreign Witzraors, then there was one more way - to influence it from within. And for this purpose, both the witzraor and the confessional egregor were very suitable. ”;
“... at the end of the reign of Nehemiah, the demiurgic sanction was removed from the Witzraor, and the confessional reforms of Ezra prepared the dominance of the egregor of Judaism in political life Jews.
After the Demiurge withdrew his sanction from the First Fosh, this witzraor found himself in a dependent position from the confessional egregor of Judaism. A kind of symbiosis of the confessional egregore of Judaism and Witzraor was established. Moreover, it was not the witzraor that excelled in this union, but the egregor. The first Foshz was forced not to put forward his own human tools, but, without claiming leadership, to moderately inspire the human tools of the confessional egregor of Judaism.
There is no historical evidence of events that could be interpreted as a manifestation of the struggle between the First Fosz, who lost his demiurgical sanction, and the egregore of Judaism. The egregor of Judaism quite easily seized control of political situation at the First Fosz. It is possible that the decisive link in establishing the dominance of the egregor of Judaism over the First Fosh after the lifting of the sanction from him was the position of the Witzraor of Iran, reflected in the Iranian authorities' support for the high priests and in the transfer of internal political control over Judea to them * (Weinberg, 31). As a result, the First Foshz found himself in a dependent position both on the Witzraor of Iran and on the confessional egregore of Judaism. From that time on, the First Fosz retreated into a political shadow, from which he almost did not leave until the very end of his existence. ”;
“Since its inception, the First Foshz consistently turned out to be dependent on the Witzraors of the New Babylonian Kingdom (586-539), Achaemenids (539-332), Macedonia (332-320), Ptolemies (320-201), Seleucids (201-167) .
The petty First Foschz, because of his weakness, never made any attempt to get rid of the power of the foreign demon of great power. When there was a sanction on the witzraor, the Demiurge warned him against this, because a clash with giants like Unidra or the First Ahriman could not end in anything good either for the Jewish metaculture or for the witzraor itself. When the sanction was lifted, the First Foshz was simply afraid of angering the powerful Witzraors of other metacultures. In addition, the degrading First Foshz, which had long fallen under the complete control of the confessional egregore of Judaism, became its obedient administrative appendage, not thinking about any independent activity. The egregor of Judaism completely dominated the First Fosh.”;
“The egregore of Judaism had no need to fight against foreign Witzraors. He felt great with them too. A witzraor of the same metaculture can often pose a great danger to a confessional egregore. They are, so to speak, playing on the same political field. The egregore of Judaism had nothing to share with the First Ahriman. In Judea, the foreign Witzraors and the confessional egregore of Judaism coexisted peacefully for centuries. True, the Ptolemies abolished most of the tax benefits of the Jerusalem priesthood. However, the power of the egregor over the consciousness of the Jews was not shaken.”;
“The egregor of Judaism and the First Foshz during the struggle of the Witzraors of the Seleucids and the Ptolemies were at first only passive observers. Then they supported the one who turned out to be stronger, namely Forsuf of the Seleucids.
Forsuf of the Seleucids, because of the threat of the return of Syria and Palestine by the Ptolemies, entered into a temporary alliance with the confessional egregore of Judaism. Forsuf of the Seleucids was then in a state of degradation. And he was inclined to support a more confessional egregor than the Witzraor, the First Fosz, like him.
... The egregor of Judaism not only continued to dominate the Second Fosh, but also practically replaced the Witzraor in the internal political life of Judea. The high priests ruled the state and maintained its external security system. For example, the high priest Simon II "Righteous" (226-198), with the permission of Antiochus III, restored the walls and fortifications of Jerusalem. By the way, this high priest is very popular in the Jewish historical tradition, his nickname alone speaks of this. And as a private person, he could experience the influence of the Forces of Light. But, above all, he was the spokesman for the will of the confessional egregor. And the administrative activity of this high priest, as well as many others, only condensed this egregor. ”;
“The struggle between the egregor and the First Fosh, inspired in Enrof by the velga, accelerated the intervention of foreign forces - Forsuf of the Seleucids.”;
“Losing territories and population, Forsuf tried to compensate for the losses by complete subjugation of Judea, turning this country into a source of shavva for himself and for the shrastr of Ancient metaculture - Tartarus. In Enrof, Antiochus IV, repeating the actions of his inspirator, tried to rally his state on the basis of the Hellenic cultural tradition. But this interpretation is only the outer side of the metahistorical drama.
tragic events Jewish history had a deeper metahistorical significance. Gagtungr set the Seleucids on Forsuf's Jewish metaculture. The Seleucid witzraor tried to destroy not only the First Fosh. The anti-Jewish policy pursued by Antiochus IV was a provocation by Gagtungr, the aim of which was either to destroy the Palestinian center of the Jewish metaculture in Enrof, or to provoke a backlash from the dark ethereal forces of the Jewish metaculture. In the second case, Gagtungr, directing Forsuf of the Seleucids to the Jewish metaculture, sought to replace the Witzraors in this metaculture.”;
“The reason for the death of the First Fosz was one of his offshoots, which began a struggle with the Forsuf of the Seleucids. The first clear manifestation of the will of this splintering was the Hasmonean rebellion, which began in 167 BC. It was a “third force” that equally opposed both the party of Jason, and the party of Menelaus and Tobiad. ”;
“Regardless of when, in fact, the budding became the reigning witzraor, we will henceforth call him the Second Fosh from the very beginning of his manifestation of his will in 167 BC. The Hasmonean family became the vehicle for the will of the Second Fosz. The ideology of the emerging power was a kind of Jewish fundamentalism - the rebels fought against the introduction of Hellenic cults and customs. The new Witzraor of the Jewish metaculture was the only adequate defender of the super-people in Enrof against the encroachments of the foreign Witzraor.”;
“The main struggle flared up not between the First and Second Witzraors of the Jewish metaculture, but between the Second Fosh and Forsuf of the Seleucid state. Forsuf was then in a state of decline and could not destroy the new Jewish demon of great power. The second Fosz, on the contrary, was on the rise of his power. And even his pettiness in comparison with the Seleucid Forsuf was not too great an obstacle to a successful struggle. ”;
“Despite the fact that the Hasmoneans “objectively” defended the Jewish metaculture from an external enemy, there might not have been a sanction of the Demiurge on the Second Fosz. There is nothing special about the fact that a witzraor, not having the sanction of the Demiurge, partly corresponds to the demiurgic plans.
The long struggle of the Second Fosz with the degrading Forsuf of the Seleucids (167-129 BC) can be explained precisely by the absence of a demiurgical sanction on the Second Fosz. The Hasmoneans also struggled for quite a long time with internal opposition in Judea itself (167-157 BC). If the Second Fosz had received the sanction of the Demiurge, he would have been able to cope with the Forsuf of the Seleucids, who was in a state of degradation, with much less effort and much faster. If the sanction of the Demiurge had been on the Second Fosh, the degrading Forsuf of the Seleucids would not have tried so stubbornly to continue the fight against him. The accession of the Second Fosz was a consequence of the weakness of Forsuf, who was unable to prevent this event. In the same way, Forsuf of the Seleucids failed to prevent the accession of the Second Ahriman, who inspired the Parthian state. The second Foshz, who was in the stage of increasing his power, could not be destroyed by the degrading Forsuf of the Seleucids. For the accession and more or less stable existence of the Second Fosz, the sanction of the Demiurge of the Jewish metaculture was not an indispensable condition.”;
“The Second Fosh at the first stage of its existence was characterized by symbiosis with the confessional egregor of Judaism. The second witzraor occupied a dominant position in relation to the confessional egregor of Judaism.
“Concentration in the hands of the Hasmoneans and secular and confessional power could not be acceptable to the Providential Powers of the Jewish metaculture. This was due not only to the danger of the Second Fosz being overstrengthened.
The confessional egregore of Judaism was actively demonized by Gagtungr and turned "from a simple inevitable obstacle to the Providential process into its active and conscious enemy" (RM, 313). Andreev calls the demon who stood behind the confessional egregore a being more powerful than even the Witzraor. It was the "fiend of Gagtungr" opposing the Demiurge (RM, 129). Whether Gashsharva was his place of residence remains unclear to us (RM, 278).
Andreev, unfortunately, does not report in what historical period the process of subordination of the egregore of Judaism to the infraphysical monster took place. We believe that it could take place in the era of the Second Fosh - after the Hasmonean war for the independence of Judea. The intensity of patriotic feelings that accompanied the war of liberation could well have caused a surge of dark ethereal energy to the egregor of Judaism and finally prepared its demonization.
In Judaism II-I century. BC. there were three currents, each of which was rather peculiar.
The Sadducees were a direction in Judaism, which was fully under the control of egregor. All the interests of the Sadducean elite were connected with the activities of the Temple and its cult. But the Sadducees were still a cooled fragment of the former power of the Jerusalem priesthood. The place of the high priest was occupied by Hasmonean rulers, the Temple was under the control of the Second Fosh. In addition, the Sadducees were unpopular with the masses. This group was a dead end branch of confessional development. And only from 6 AD. when control of Jerusalem was in the hands of the Sanhedrin, the importance of this trend in Judaism again increased. Having fulfilled their role in the fight against the embodied Planetary Logos, they were no longer needed by demonic forces and disappeared forever from history after the destruction of Jerusalem by the Romans.
Several movements were called Pharisees, which, having similar religious doctrines, could have significant internal differences (the most famous Pharisees of Hillel and Shammai). The Pharisees were not associated with the Temple. Their "party" rather opposed the Jerusalem priesthood. The Pharisees, as a political and confessional force, were associated with synagogues. The focus of the Pharisaic ideology was the Judaism of the synagogues. Synagogues were the place of their informal association. In many ways, the Pharisees were followers of Ezra and the direct forerunners of later Judaism.
The Pharisees were a trend in Judaism that was influenced by the Demiurge and the Synclite of the metaculture. Therefore, it was in their midst that the doctrine of other-dimensional worlds, the immortality of the human soul, and the coming Messiah was maintained. Subsequently, many Pharisees not only responded to the Teachings of Jesus, but also became his followers (in particular, Nicodemus, Joseph of Arimathea).
It can be conditionally said that the Pharisees were that part of the nation for which the struggle between the forces of Light and darkness was most acute. And the denunciations of the Pharisees that have been preserved in the New Testament partly came from the special importance of this trend in metaculture.
The Pharisees were influenced by the demonized confessional egregore of Judaism. Egregor focused his inspirations on them, because the post of the high priest and the Temple were under the control of the Second Fosz. Egregor needed an active political group that would be the spokesman for a confessional ideology that was not focused on the Temple, controlled by the Witzraor.
Petty regulation, formalism, exorbitant confessional and national pride, contempt not only for the Gentiles, but even for the Jews who did not belong to their circle - all this happened in Pharisaism from a demonized egregor and was an obstacle to the mission of the Planetary Logos. Separately, it will be said about the distortion by the demon, who inspired Judaism, of the ideas of Mashiach.
In connection with the metahistory of the great power of the Jewish metaculture, it is necessary to say about the Essenes. It seems to us that the Essenes were an esoteric community in Judaism. The word "sect" seems to us extremely unfortunate to designate this phenomenon. The Essenes community was the backbone of the Synclite of the Jewish Metaculture in Enrof. It was the purest trend in Judaism, illuminated by the rays of the transmyth of this religion - Ae.
In the period when Gagtungr managed to close the worlds of retribution (for the Jewish metaculture, perhaps in the 6th-2nd centuries BC, which was reflected in the pessimism of the books of Ecclesiastes, Job, Jesus the son of Sirach), the Essenes community became a fortress of the spirit, which made it possible people who belonged to Jewish people to enter after physical death into the worlds of enlightenment. The fact that Esseism was characterized by the pathos of its own exclusivity was an inevitable side effect of communal isolation, protection from the temptations of vain everyday life. The Essenes were concentrated primarily on the problem of personal salvation. And this, regardless of the eschatological elements of their teaching, could not but influence the style of their spiritual work.
It is possible that the "Teacher of Righteousness" of the Qumran texts refers to a very specific person - the founder of the Essene community. But besides this, the “Teacher of Righteousness” is also a symbol of the providential trend in Judaism, which opposes the demonized egregor of this religion (who can be recognized under the name of “impious priest”), and a symbolic designation of the Light Forces that are above Judea, and the image of the expected Messiah.
The negative (or at least cold) attitude of the Essenes towards the Hasmonean dynasty may be the key to the problem of the Demiurge's sanction on Second Fosz. In the earthly consciousness of the Essenes, this could find expression in the rejection of the rule of the Hasmoneans, which was illegitimate from the point of view of the Essenes. Hasmoneans from 152 BC were both secular (first princes, and then kings) and confessional (high priests) rulers. But from the point of view of the Essenes (and not only them), the secular ruler of Judea could only come from the lineage of King David. And the high priest could only be a descendant of Zadok (the high priest of the times of King David). In these ideas of the Essenes, which at first glance may seem excessively dogmatic, an intuitive feeling of the graceless statehood of the Hasmoneans was refracted.

Some questions of the ideology of Judaism

In order not to be unfounded in the statement about the substitution in the history of the Jews of the mission to carry the Torah in its true form to all peoples - the mission of enslaving all peoples without exception and exterminating those who disagree with it (not even in their own interests, but in the interests of the anonymous quackery of the biblical concept of organizing the life of civilization) , we will give the general biblical doctrine of building a global racial-“elitist” slave-owning civilization. Conventional name

"The best of the goyim is worthy of death." - Abod zara, 26, in, Tosafot.

I. B. Pranaitis, priest, former professor of the Jewish language at the Imperial Roman Catholic Academy in St. Petersburg, comments: “ This phrase is very often repeated in various Jewish books, though not in the same words..»

“Whoever tries to do good to Akum (non-Jew), he will not be resurrected after death!” - Zohar, 1, 25, b.

"A Jew cannot teach Akum anything." - Iore dea, 154, 2.

"It is permissible to deceive a goy." - Baba Kama, 113, c.

“The property of a goy is an uninhabited corner: whoever takes possession of it first is the owner.” - Baba batra, 54, 16.

“If it is proved that such and such betrayed Israel three times or was the culprit of the fact that the capital from the hands of a Jew passed into the hands of an Akum, look for a way and an opportunity to wipe it off the face of the earth.” - Goshen hammishpat, 388, 15.

If we call historical phenomena by their essential names, then this is a racial doctrine that carries:

· genocide against all, without exception, who do not agree with it.

And the essence of this doctrine has not changed since the canonization of the Old Testament until the last editions of the Talmud; although censorship removals did take place, they also did not eliminate its essence, but only hid from the uninitiated - those who were destined for genocide or the fate of working cattle - the most frank declarations about the aspiration of its owners to build a racial global system of slavery.

Most historians, religious scholars, philosophers and scientists of the Western biblical civilization are psychologically crushed by Judaism and therefore present a version of its origin that is close to the biblical one. This version deduces the origin of the word "Jew" from the verb avar (cross, cross) - "crossed the river." And the river that the Jews crossed means the Euphrates River, which was crossed by the West Semitic tribes at the beginning of the 2nd millennium BC. Wherever the name “Jew” comes from, with the advent of Judaism, this “ethnic” affiliation also indicates religion. Although a Jew by origin is not necessarily a Jew, that is, he professes Judaism.

The formation of the religious principles of Judaism began in the Sinai desert. Almost all religious scholars set forth this version, and it boils down to the following. After the Jews disobeyed Moses, raising a rebellion, Yahweh punished all the Jews by saying that only their descendants would be able to reach Palestine - this is what usually explains such a long stay of the Jews in the Sinai desert (40 years). Moses himself was also punished by Yahweh for his inability to protect his people from apostasy by the fact that he died quite shortly before the invasion of Palestine. Yahweh showed Moses the "promised land" from the top of Mount Nebo, after which Moses died in Last year Sinai campaign, but led the Jews to this land Joshua.

According to this version, Moses received commandments from Yahweh on two stone plates (tablets) on the top of Mount Sinai. They contain ten basic requirements for believers, which they must fulfill in order for Yahweh to be merciful to them. At the same time, Yahweh ordered Moses to create the Ark of the Covenant - a symbol of the sacred throne, on which the Lord always abides invisibly. During the rituals of "worship" the Ark of the Covenant was supposed to be in the most intimate place of the camp temple

The management of the egregore of Judaism and the Jews from the outside was made easier and easier by the fact that the prescriptions of Judaism were strictly forbidden to represent and imagine Yahweh (that is, - think freely about God). Of course, forms of manifestation of God were allowed, but the strictest prohibitions for Jews on any independent "worship" were actually expressed as firstly, the arbitrariness of the Levitical priests on behalf of God (only they had the “right” to interpret the manifestations of God), and Secondly, obliged believing Jews in the event of any everyday problem to turn either to the Levite priests or to numerous scriptures. Not a single monotheistic religious system has such a strict ban on independent and original interpretation of life manifestations of God by simple believers. In addition, in no monotheistic religious system is there such a rigid and unconditional closure of the psyche of believers to the religious egregor-god: that is, “manifestations of God” that Jews deprived of Distinction can notice (special morality artificially maintained in the Jewish environment does not allow one to gain Distinction from Above) - also mostly from there, from egregor.

The first and second - provides a fairly reliable "remote" and in most cases unstructured control of the Jewish community from the "control center" as a collective biorobot-"zombie" in the social environment where it is introduced.

A unique precedent with a nomadic portable temple and nomadic Jewish tribes, without their own territory after leaving Egypt, but already received the status of a “special people” on behalf of God

When reading the letter of appeal below, it should be borne in mind that its author M.V. Nazarov and the people who supported and signed the appeal (about 5000 people)

, act from a position biblical christianity and therefore everything that concerns the Bible in its Jewish part - the Old Testament - is passed over by the author in silence, since Old Testament recognized by “Christian” hierarchs as an integral part of everything “ Holy Scripture» (Bible). In connection with this, the talk about the Talmudic ideologies Jews (Judaism) beyond the mention of the Old Testament concepts concentration of management of the peoples of the world, as an integral part of the Bible - petty topics. In fact, this is a diversion of people's interest and attention from the main issue. purpose of world Jewry and Judaism- to the question about how Jewry behaves “badly” among peoples. But the question as? and question why? - different levels understanding: the first concerns ideologies Judaism (the third priority of generalized controls), and the second one concerns global script, concepts (first-second priorities of generalized controls). A group of people headed by M. Nazarov, who sent a letter to the official authorities in this way, omitted the essence of the "Jewish question" from conceptual level on ideological. But such is the measure of understanding of all patriots who are ideologically crushed by the Bible - whether they are adherents of the Western branches of "Christianity" or Orthodoxy.

Nevertheless, the following special selection of materials from the Talmudic treatises and their comments are very interesting and instructive. from the standpoint of the ideology of Judaism. The reaction of the authorities is also interesting. We offer this selection in the spelling of the authors.