The Great Leap-Fraud Volume I

Judaism and Christianity (from The Great Leap-Fraud, Flashback to Volume I, copyright 2011)

The Birth of Judaism

Faith is a difficult topic in social economics. Many authors evade it altogether or work with cynical sidekicks—and by doing so they ignore one of the building blocks of economic and cultural life. New archaeological evidence from Mexico hints at religion’s instinctual property, having accompanied humanity since the time of hunters and gatherers. As a community-building force, religion might have bettered the chances of survival for any given group. Because of its abstract nature, religion can be abused for power, and people can easily be misled. With that purpose in mind, the men in charge would claim the ability to hold frightening evil forces at bay using their gods. Fearmongering is a strong tool in creating a faithful following and keeping it in line. On the upside, faith builds strong, cohesive communities that are often willing to die for their beliefs. The reasons people are easily susceptible to religion, from a receiver’s point of view, are unexplored in social economics and need fundamental research. Such research may unlock broad secrets about seemingly irrational decisions. Belonging to religious groups may turn out to be more rational than what atheists and agnostics might like to think. It builds a strong sense of belonging, which translates into a deceptive perception of security in communities once they have crossed a threshold of size.

The research in The Great Leap-Fraud focuses on the sender’s side of religion. It shows that the establishment of each of the Judaic religions was a rational, secular act with a purpose that is removed from divine inspiration. This finding wasn’t premeditated—quite the contrary! This book was originally meant to be a chapter of a new approach to social economics that would recognize religion as one of the forces in the fight against poverty and terrorism. The trouble with this plan was that research for the book soon revealed that the history of the Judaic religions was riddled with fraud. Countless historians have been ridiculed for the doubts they dared to raise about order and historicity of religiously relevant events. However, while the notion of serial fraud seems to be almost universally accepted, starting over to find out what the likely avenue of history without such meddling might have been would probably amount to too great a task and too overwhelming a risk to reputation—and maybe life. This book probably represents the overwhelming amount of material that needs to be absorbed in order to come up with a path of history through unbiased eyes. Stumbling over economic background information in the scripture that didn’t make sense in the context of the narratives, combined with sheer determination, led to the surprising and frightening conclusion that both Judaism and Christianity rest on premeditated frauds. They both originate from the same motif: establishment and redemption of Israel. For the land claim of Israel, the Palestinians were defrauded through the means of religion.

Just as Judaism was invented in the early third century BC to establish Israel, Christianity was brought forth at the turn of the second century with a strategy to reject the lifestyle of the Roman Empire and to refuse to partake in its economy. It worked.

The manipulative nature of the Judaic religions is so strong that the establishment of modern Israel must be questioned as a historic error. Unfortunately, the conclusion leads to the thought that the version of religious history taught at school may be misleading—so much so that little of value is learned, if anything, from its study at the expense of the taxpayers. As religious writers are the main sources of historic information over centuries of our heritage, the implications are even deeper. One of the reasons that this may be so is a world of experts and scholars who are focused on relatively narrow areas of study that necessarily rely on the understanding of what happened before and after their time of interest. If that understanding is biased or follows a groupthink, the study of religious history is in vain.

Despite overwhelming evidence that the words “Christ” and “Christians” have been used in a different context, for church historians, these terms suffice as solid evidence for the existence of their own faith since the fictional birth of Jesus Christ. There were so many Christs, Messiahs, prophets, and other charlatans that it is difficult to identify which really existed.

When it comes to history of religion, the issues of groupthink and bias are particularly strong—so much so that religious writers of any given faith have had a vested interest in rewriting history according to that faith. Modern experts of religion don’t seem to have an interest in correcting such revisions, as that process must inevitably lead to the collapse of their worldview and belief system. Avoiding being wrong in religion is a matter of sheer survival. Hence, no means is too large to protect their truth. The chain of fraud is particularly strong where theocracies have had their hands on state archives—that is, throughout the former territories of the Roman and Persian Empire. The identification of heresies and their destruction is a critical element in a religion’s long-term prospects. Evidence of other beliefs, cultural treasures, books, and people must be destroyed thoroughly and without mercy; this destruction continues still today. Heresies are building blocks that pave the path to violence and terrorism.

Because of the scope of The Great Leap-Fraud, it is a matter of certainty that it is riddled with errors—some small, others catastrophic. However, striving for perfection would have inevitably led to these findings never being published. Having said that, the errors can be no worse than the ones of the universally accepted version of religious history, which is known to have been penetrated with fraudulent edits, rewrites, inventions, fabrications, and plagiarism. My hope is that Renaissance historians who question the current version of church history will pick up the line of thought of this book and see their findings in a new light. I hope that it will help them shape a more accurate concept of history than the consensus today. It will provide for a better understanding of economic and social history that is desperately needed in the global fight against poverty and terrorism.

Professor Andrew Rippin of the University of Victoria explained to me that “Scholarship tends to work in slow, minute steps—and paradigm shifts are often only recognized after the fact.” The Great Leap-Fraud proposes such a shift for the Judaic religions, and it is not certain that it will hold the test of unbiased, professional scrutiny. Today’s knowledge about religious history is advanced enough that it is commonly accepted that much of it came from authors who must be mistrusted—Eusebius being a prime example, should his work not have fallen to a fifth or sixth-century re-edit. What isn’t known is what an alternative path would look like.

Put differently, what many professors in biblical studies and history have taught throughout their lives is patently false.

Understandably, that notion is hard to swallow. The here-proposed version of religious history shows a single secular motif for the invention of all three Judaic faiths that makes more sense than the spiritual idea of divine intervention by a singular God who comes out of nowhere in the historical context. Here, religious history is connected to real people and Jewish national interests. In the version supported by the consensus, neither the order of events nor the events themselves add up, and the best argument is that the less sense it makes, the more divinely inspired it must have been. The consensus of the history of Judaism, Christianity, and Islam appeared out of order and full of unrelated and isolated events, so much so that only with a leap of faith can the religious history of the consensus be swallowed by students interested in the past. The troubling thought is that nothing of value may have been learned.

There might be a temptation to believe that a rational review of sacred texts is off-limits and can only lead to religion-bashing. Not so. Conducted with reason, it leads to a respectful assessment of the mistakes that civilizations have made with religious freedom and religious oppression or with religious indifference, and it provides an intellectual framework on how religious freedoms can be upheld without risking to eventually compromising all other freedoms. Religious freedom must include the freedom of others to respectfully assess religion and write about their findings. It doesn’t make sense that religion is free to preach the truth of Jesus Christ, for example, but others are not at liberty to publish their finding that the worshippers follow a fictional character and that they may have fallen pray to a Ponzi scheme to redeem Israel. Freedom is a two-part system: exercise of freedom and scrutiny of freedom. Only in the balance of those two elements can freedom ultimately prevail.

I would have thought that protecting freedoms should have been the ultimate goal of people’s governments. The key to this should have been to protect the proper functioning of an unhindered balance between the exercise of and scrutiny of freedom. Poor people are not free. The religious glorification of poverty not only creates people who are not free but fosters humanitarian disasters. Hence, as an example, the call for poverty by religious organizations needs limiting and condemning. Glorifying poverty amounts to an effective weapon of mass destruction and to terrorism.

The clues for what may have really happened are in the background noise of the historic documents. Social and commercial contracts identified the profiteers, and the motives were often in the outcomes of events. The money trail tells a story of framing others and defrauding entire nations of their history. New so-called realities were relentlessly preached through the spiritual networks of the synagogues, the churches, and the mosques until truth and myth became indistinguishable. The realization that ideas neither come out of the blue nor penetrate a society quickly helped guide through the maze. Fourth-century arguments didn’t make sense in first-century documents, and the history of thought is evolutionary and not as chaotic as commonly believed.

Agreeing to notoriously false concepts is much more comforting to people’s herd instincts than forming new concepts and being in danger of isolation, oppression, and death. Humans seek social communities that think alike, naturally engaging in groupthink. While The Great Leap-Fraud seems to offer a view from outside the box, it is merely embedded in an increasingly secular culture and built on what others have found over the past centuries. It is the inevitable result of the spark that inspired a religious revolution 2,300 years ago.

The origins of the Torah

Volume I of The Great Leap-Fraud looks into the evolution of faith and examines how the ideas of the Hebrew prophet Jeremiah fit into the religious ideas in the surrounding cultures and which religion may have influenced the other. Historical and archaeological evidence provides the pointers that the prophet Jeremiah must be out of order and that his placement needs exploring. His writings reflect Hellenistic moral virtues of Aristotle that were carried to the Jews with the conquest of Canaan by Alexander the Great. Other ideas were adopted by the Jews from their former Persian host. The latter may have displaced them from their former home in Chaldea. The economic messages in the background of the Torah push the timeframe for the creation of the original scripture into the late fourth or early third century BC, shortly after Alexander’s death. Seemingly later biblical writings come across as being unaware of the details of the Torah, pointing at a concentrated effort of multiple teams who were working under time constraints for a purpose. The Torah and the Hebrew Bible were likely written for the Library of Alexandria in order to establish the land claim to Israel and to defraud the Palestinians of their home. It is in the context of the efforts by the Alexandrian library to collect all books that Judaism first appears in the historic evidence.

It seems to be generally overlooked in the Torah that the text systematically works its way through eradicating one tribe after another, until the musical chair ends with only one tribe left: the Jews, intent to grab the land of Canaan. As the tribes were terminated, no evidence of their existence was needed. The motifs and methods of the Torah point to the establishment of everlasting leadership through a theocratic form of governmental organization by the Jewish Levite tribe, the descendants of Moses, his brother, Aaron, the Korahites, and a few other tribes. The absence of archaeological findings needs to be viewed in the context of the path of destruction evidenced in the narrative of the Torah. Rather than coming up with forged evidence, the Torah repeatedly states how the evidence got lost, burned, or eaten—it simply vanished as integral element of a plot. Evidence that should have immediately led to the creation of shrines and temples was forgotten. Mount Sinai, which was never identified, and the missing tombs of Moses and Aaron are two of the immediate examples.

The initial five books of the scripture were largely transformed from earlier historic documents and other religions, into which the Jewish story was inserted and fabricated. The Torah is probably the oldest evidence of plagiarism with the intent to provide a doctrinal framework that justifies all means for the end of Israel. This includes genocide and ethnic cleansing; mass murdering of women and children; destruction of entire cities; and, first and foremost, the rooting out of the Palestinians.

In the historic context, the Ten Commandments come across as a criminal code with odd priorities. The second commandment, which prohibits idolatry, has a specific purpose that is more important than any other (excepting the first, which restricts believers to one God). Listening to what modern Jews and Christians have to say about the meaning of the commandments and comparing their opinions with what the scripture says reveals that modern societies have lost the historic connection to these laws. As the literal “evidence of evidence,” the second commandment delivers an explanation as to why there is no evidence. However, according to their own scripture, the Jews had fallen off their faith repeatedly. Hence, if their stories held a grain of truth, there would still be ample evidence of Jewish idols across the land of Canaan. That is not so.

The scripture provides clues that the Jews were originally star worshippers. It is likely that the Jews had incorporated star- and stone-worshipping rituals—most visibly the ceremonial walk around an object (the circumambulation) and the foundation stone of their temple. This stone, a rock, plays also an important role in Christianity when Jesus proclaims to build his church on “this rock,” a saying that would only make sense if the Jewish temple had been razed. Critical pieces of evidence are found in the scripture and are important building blocks for the emergence of Islam. The Muslims incorporated pre-existing Jewish rituals into their traditions, while the Rabbinic Jews lost them due to the demolition of the Holy Temple in Jerusalem in the first century. With the loss of the temple and the transformation to Rabbinic Judaism, the rituals were also lost. Because of the transformation to Rabbinic Judaism that spread through the Roman Empire, the “star worshippers” were not recognized as Jewish by writers accustomed to the Rabbinic culture.

The path of destruction of evidence makes it impossible to verify the Jewish biblical claims. All that remains of their ancient history is the scripture itself, a text that merits distrust in regard to the nonspiritual messages. Unfortunately, plagiarism and serial fraud don’t make the spiritual messages trustworthy, either. While the spiritual component of the Judaic religions is not the subject of this work, the inventions include the Genesis; the Exodus; David or Salomon; the first temple; the prophets; and the divine inspiration of the Levites. These tales were constructed around pre-existing histories, leading to the greatest fraud ever committed upon humankind by a people dedicated to their land: Israel.

The confusion of the Jewish Messiah with the Christian Messiah rest on the Greek word “Khristos” and provide for a clue to the evolution of early Christianity. The two Messiahs boil down to one identity, the Khristos, who was used differently for Jews and Christians for the same purpose: the redemption of Israel. With that goal in mind, some of the most beautiful stories in the Torah turn out to be cruel acts of genocide with an intolerable hatred toward mankind, most notably represented by the doomed Palestinians. It is the Jews’ mission to grab the land of the Palestinians—a mission that has been going on for 2,300 years and continues today. For eternity, the Palestinians find themselves on a Jewish death list: the Jewish scripture, which is deployed to Jewish children from kindergarten. This hatred unfortunately survived even when the Jews finally accepted natural-born Israelites into their nation; the Palestinians were excluded. This biblical hatred has been the foundation of a culture of terrorism that continues today. The promise of the land of Canaan by the God of the Israelites has lain at the heart of the Israeli conflicts since World War II. The so-called Promised Land includes today’s Sinai in the south, most of Jordan in the east, Lebanon, most of Syria in the north, and the portion of Iraq that lies west of the Euphrates River. The motif for the creation of the Torah was a land grab from the Palestinians and their neighbors.

Central questions include who directed the effort to create the scripture and how they may have organized the fraud. Two Jewish career politicians with a hidden agenda had made it to top government ranks in the Persian Empire of the late fourth century BC, Mordecai and Nehemiah. Together with the prophet Ezra, they directed the effort to father the Torah and most of the Hebrew Bible. Three Jewish sects with opposing worldviews had worked on the scripture within a timeframe of only months, not enough time to weed out inconsistencies and contradictions. Its composition, looking like a draft, boiled down to inventing a Jewish religion out of fragments of others that ensured these sects the claim to their own land for eternity. The Israelites combined and retold—in a manner of speaking—various stories from a thousand-year-old memory that wasn’t theirs. From the beginning, a fourth group, the Samaritans, rejected the story of the others and thought that the Torah and the Temple Mount were a fraud.

The social and economic messages in the Hebrew Bible provide a strong intellectual framework for industriousness, but they take a turn toward modesty and progressively shift away from wealth creation as the work progresses. This shift of heart is due to differing credos of the three sects who shared in the composition; these respective credos are reflected in each group’s sections of the resulting Hebrew Bible. The Torah was written in the name of success and sheer determination, while the last books of the Hebrew Bible were written in the name of spiritual beings. The Apocrypha, which means something like “the secret books that are only available to insiders,” contains those books that were written before the advent of Jesus Christ and were used by the Catholic Church, but not by most Jewish sects and also not by the Protestants or the Orthodox Christians. The books of the Apocrypha glorify poverty with increasing intensity. This idea of Christianity wasn’t born out of spiritualism, but from the intention to erode the foundation of the Roman Empire by rejecting their way of life. To reach their end, the Jews—more precisely, the Levite Korahites—hijacked the doctrines of the Essens sect, a marginal spiritual group that was among the founders of the biblical writings. Then they deployed missionaries and prophets to spread the message among those most susceptible, the poor and disadvantaged of the Roman Empire. Likewise, the Apocrypha increasingly rejected everything dear to Romans. Even the oldest books of Christianity turned their backs on wealth to the point where money and God were irreconcilable.

Ultimately, the Jewish strategy to rejecting everything Roman worked. However, the fall of the Western Roman Empire and the succeeding Dark Ages were a product of a sudden invasion of the Arian Christian faith into the West by the Goths. The fall was preceded by centuries of sectarian unrest in the East, costing humanity 1,200 years of progress and millions of lives. The Arian teachings in the West rested on the Paulinic letters and in particular on the book of Romans, the book that stands out in the scripture as entertaining the deepest hatred against mankind. These teachings triggered a social devolution and a succession of humanitarian disasters, highlighting a direct connection to modern terrorism.

Confusions about Khristos

During the Herodian period, the Jews refused to submit to Roman rule but engaged in terrorism instead. The historian Flavius Josephus seems to have been one of the Jewish leaders of the revolt that led to the First Jewish-Roman War between 66 and 70 AD. The assessment of his version of history reveals passages about Jesus Christ that had been fraudulently added to the original text a few hundred years later. The origin of those texts was communicated unintentionally through ideas that can be pinned down to specific eras of the fourth or even the sixth century. Josephus is clear about the Roman custom of crucifying rebels and criminals at the time of the Jewish-Roman wars—by the thousands.

The search for Jesus’s historicity uncovered a number of surprises. First, Messianic confusions during the first and into the second century may mislead later interpreters. Second, the Gospel may have had a much different purpose than what the consensus proclaims: rejecting the Roman Empire through a refusal to participate in its economy and society. Third, the New Testament may have been fraudulently built unto the historic text of Josephus around the turn of the second century—in particular when it comes to the rescue of a crucified friend of his. The Gospel was written in an era when the Temple of Jerusalem had already been destroyed. Likewise, the role of the apostle Peter, who was handed the keys to the Kingdom of Heaven, was not only different from the Christian consensus, but also astonishingly obvious once the dots are connected: Peter and Jesus, both Jewish high-priests, were standing beside the Foundation Stone of the destroyed Holy Temple of Jerusalem, the only church that was supposed to exist. Jesus handed over the temple keys to Peter. The latter never visited Rome, but was instead supposed to be the apostle who represented Jerusalem, the city the Jews had been banned from by the Romans.

Saint Paul (Saulus), in turn, may have been a member of the Agrippa family with a similar agenda in mind: the redemption of Israel by rejecting Roman society, however more extreme. He went further than the Gospel, rejecting friends, wives, and children. The Gospel may have been commissioned in a Jewish kickoff meeting in Jamnia in 93 AD to Saint Paul, who seems to have maintained connections to the exiled Jews in the Arab Peninsula. The authors of the Gospel had the same goal in mind as the writers of the Old Testament: the redemption of Israel.

Despite the alleged persecution of Christians in Rome under Nero, neither Jesus nor Christianity (at least as the religion is understood today) existed during the first century. To the contrary, the evidence points at a fire that broke out in the Jewish business quarter in Rome, possibly as a carefully orchestrated terrorist attack by the Jews. Even if the Christians had existed, they had no business to attend to in the shop district of Rome, where the fire started. Instead, no means was too great to achieve the Jewish goal. In this environment, the Jewish terrorist cells, the Zealots and Sicarii, were role models on how to fight a war without an army. While these terrorists were carried by the Jewish population, nobody admitted membership in them publicly. Like the Taliban today, they were protected, hidden, and provisioned by the public. They struck out of nowhere and vanished into the crowd unseen as heroes, the Al-Qaeda of the time.

The Third Jewish-Roman War may have played a pivotal role in the rise of Christianity. As the Jews lost their last stance, they were in search of a new identity, and the former teachers of Judaism turned into the teachers of the new Christianity. Jewish leaders who had been relocated from Jerusalem into the Roman Empire in the wake of the various conflicts may have established centers of dissent in the West. A relocation of the Agrippas to Cologne could have facilitated the invasion of the Goths and Franks into the Roman Empire by invitation of the Jews later down the road.

The Jews’ hatred for the Roman Empire; their persistent, rebellious nature; and their culture of terrorism provided the impetus for their being singled out and persecuted through the ages. Logically, the Roman Empire looked at a Jewish induced Christianity and its scripture as a danger to humanity, and it is this reasoning that is missing in most history books. The Roman conviction that Christianity represented hatred toward mankind may have led to spot persecutions, but it is important to distinguish between persecutions of Jews who believed in a Khristos to come and Christians who believed in Jesus Christ. Some of the reports about persecutions coincide with places where Jewish leaders had been relocated—in particular, Vienne in present-day France.

Christianity, as a rebel faith that rejected Roman society, held a strong appeal for the disadvantaged in the empire throughout the East. The Jewish (and later, the Christian) sectarian conflicts had put an end to the expansion of the Roman Empire. The persecutions of the first and early second century were against the Jews as enemies of the empire, not against modern Christians. Christianity penetrated the Western Roman Empire much less extensively than is generally believed, even up to the fourth century. However, the city of Rome stood as the Christian symbol for everything evil in society. The new faith had been imported into the West from North Africa during the persecutions at the turn of the fourth century. Before, the language differences and Western Paganism had combined to provide an impenetrable barrier.

The East had a different religious evolution than the West. It was marked by Jewish sectarian conflicts, terrorism, and rebellions even before the advent of the Messiah, and the Jews only intensified the resistance over time. The birthplace of Christianity was neither Jerusalem nor Rome. Instead, it was probably in Nicomedia (near Constantinople) for Jewish Christianity and in the cities of Alexandria and Carthage in North Africa for the Christianity of the Divine Trinity.[1] Even deep into the second century, it is unclear whether Christianity, as it came to be understood, had split off from the Jews because the early reports suggest a Messiah to come and not one who had already arrived. Due to their persecution, there is a high probability that many Jews morphed into the group who founded the early Christian church. After all, the Christian bishoprics in the East traced their linages to one of the twelve apostles—the nonexisting Jewish apostles, that is.

While the empire’s society was not unlike ours, drowned in rampant debt and submitting to a lifestyle of excess and indecency, it underwent two shifts of paradigm all at once: the swing from expansion to preservation and the shift from glorification of wealth to glorification of poverty. After first problems with Christians[2] surfaced in the army, a smallpox outbreak that raked away millions of lives led to the decline of the city of Rome. The Jews were believed to be responsible for the calamity. On the other hand, the rampant corruption in the empire, which was finally auctioned off by the Pretorian Guard, may have been a result of the anarchy following the disaster. Soon thereafter, the new Christianity was looked at as a danger for society by the emperors.

By the time of the “Plague of Cyprian” in 251, the world of thought had changed for a sizable portion of the disadvantaged masses in the East. The Jewish subversion; structural weaknesses; the drying up of the flow of loot from the expansionist era; outside aggressions; civil war; a smallpox pandemic; and the successive economic contraction opened a new chapter for the Romans: the Crisis of the Third Century almost brought the empire to its knees, and the Jews were close to achieving their goal. For the Christians, a simple message proved attractive: the world was about to come to an end, and the only way for salvation was to be redeemed by Jesus Christ and to live in absolute poverty. The emperors recognized a Christian threat, but they did not seem to have identified the drivers behind it. Emperor Diocletian decided to persecute Christians and Manicheans and allowed the Jews to regain status.

In the absence of Christian disturbances, little was going on in the West, but spot-persecutions were executed in the East. The incarceration, torture, and execution of Christian and Manichean leaders who refused to recant would later be magnified by Christian writers into the Great Persecution between 303 and 312, as if there were a mass execution in the style of the Jewish Holocaust. In reality, persecutions were part of the scriptural belief system, which would naturally lead the Christian writers to exaggerations. The evidence of those leaders who recanted and survived is much stronger than the evidence of those who may have stubbornly perished. Instead, Emperor Galerius worked on a large-scale effort to revive the traditional Roman religions and to restore the temples across his domain in the East.

The West was busy restoring the borders along the Rhine and Danube rivers against the Goths’ immigrations. Pretend Christians constituted a strong portion of the population in the Eastern Roman Empire. Those continued to reject the Apocrypha, only accepted the Gospel of Matthew according to the Hebrews, and relied on the Hebrew Bible with the Torah. This led to an entirely different message that was closer to Hellenistic ideals than the Paulinic Christian outlook. Still, they fiercely rejected the Roman way of life.

A group of Christians and Manicheans fled from North Africa by crossing the Strait of Gibraltar into Spanish Andalusia. The persecutions on the Black Continent were the cause Christianity came upon the West, and the reason they had absorbed the Manichean idea of Jesus being a divinity. It is in the context of the persecutions that historic evidence about Jesus’s divinity first emerges. Emperor Galerius finally changed his strategy and proclaimed a general toleration of Christians during the spring of 311. Everything conceivable had been tried, from oppression to freedom to leading the faith. Oppression and persecution triggered compassion and an apologetic imperial behavior for a century to come.