Talmud Response - Abelard Reuchlin

~Ab~lard ~uchlin, K~nt, WA 9~06&

P0B 56}2, App. Sec. 5

HOW THE TALMUD SUPPLIED ORYFTIC HINTS COINCIDING WITH OUR CONCLUSIONS AS TO THE ORIGINATORS OF Tn~ GOSPEL OF MARK: "V~LLEIUS PAT~RCULUSAND HIS SON

Somehow

the authors

of the Talmud several

knew the above two were the original It alludes

to the former

and "Paterculus,"

dangerous

of Vel~us

and Paterculus

and secret

Roman writings

(Paterculus).

to the level of the first-hand in the New Testament.

contemporaries

on the other hand, the Pisos’

names

and

do not rise

by the Pisos in code so that their

would always know their

them for it. The Talmudic

were second-hand

fictional

(Velleius)

code was designed

and descendants

honor

these Roman

we will describe

proof supplied

The Family’s

and secretly

because

statements

w~iters

But it could use the

in the New Testament

To be sur~, the Talmud’s

authorship

"Velleius"

for Jewish religious

Piso and his descendants.

were so buried

aristocratic

names,

of Mark.

both in code in Hebrew.

to have mentioned forms

later still

of the Gospel

under both his literary

It would have been deadly

Hebraic

creators

centuries

responses,

proof by Jewish scholars

whom

story and hero had forced into an adversarial

position.

Nonetheless,

remarkably

they knew that "Velleius

and his son (Sabinus)

were the original

it with the following

scattered

authors,

Paterculus"

and they expressed

statements:

i. "Until this year that family (exists) among the great ones of Rome and they call her the family of B~ar Leviyonus." This appea~in was found through

the Babylonian

Jastrow’s

Talmud,

Dictionar~

Hullin,

page 87a, and

under Leviyonus

on page 697.

Three

things

has been alluded

are apparent

to. It was the name used, according

pp xii and 291, by his brother, since

Paterculus

claimed

has been reversed Velleius

(into Levionus)

te~m "Bar" (meaning his son (Sabinus)

showing

appears

as p~t~ia~ch

k~onn

Judah

and the great Pat~rculus,"

~ liv(d

He was the

aooct ti~e ~ ~ 2~0, which

aod the still-kno~ledge

the quotation

of

dared to

For Piso had been by far the most important

Family.

grandson

shows how the Talmud

He had been a grandson

of Leviyonus

the founder

himself,

of the Christian

of "Bar Leviyonus"

who was "Velleius

story.

To be sure,the

reader would have had to know the secret identities these

That was

f~nily is attributed.

to the Family.

link in that great

of "nabbi."

of the Jews of Israel and is better

th~ ~rince.

For our purposes, allude

tutelage).

at the cod of a story of a ~in

shows the p~riod to w ich the quotation the "Bar Leviyonus"

the

it was known that

for "abbi Judah th£ P~ince.

Roman &p[oi~t<~ as ~a~bi

(B) Then

writer (under his father’s

of Piso) who ask~d a ~u:stion titl£

name

just as the F~m~ly did by changing

son of) Levionus,

was the actual

Talmu~ic

was a family

in Mark 2.14. (G) The Talmud includes

The above quotation

Honorable

and apparently

(A) Vellionus to Pat~rculus,

his first name was Velleius.

into Levius/Levi

(follo~:¢r

from this quotation:

name. But if he did, at least in this fashion

had been able to allude to the descendants having to mention the forbidden Piso name !

hidden

behind

the Talmud

of the Pisos without

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

The

~terc~.

Midrash

was

a s~t

addition

as laue as the 12th and 1]th c~t~ies.

to the

T~d,

written

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

~ lOS.b;

the l~e." The

second

~g

of the

l~os ~d then into ~c~s)

meant

a fanciful

the

w~n

(h~

long)

story will

~~

Greek

"c~

wolf.

The Tal~d

co~t,

~u ~ns~e

(cullus

"L~os,

Israel’s

into

contains L~os,

we~t~?

~til

~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.

D.72

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.

~. ~vk~los~ in the

a name meaning

Babylonian

was chosen

Talmud,

because

the same as Abbakoloon,

Gittin,

page

of the importance

56b.

Obviously

appears tile page

of 56 as an Inner Circle

~,~

number

in Luke chapter 3. Dealing with such a perilous secret

originator

blemished

animal

But Bar Kamtsah

of Mark,

the Talmud

was offered intended

subject,

the identity

wove a fanciful

as a sacrifice

of the

tale. A

in honor of Emperor

to tell the Romans.

Kamtsah

Nero.

was a ccdgname

for Piso in the Talmud, and Bar Kamtsah meant his son. So it was sugzested

he be killed.

R. Zachariah

them not to do so. We should had been the creation The Talmud Zechariah

~o Avk~los[emphasis

note that John

the Baptist,

the scrupulousness

ben Avkelos our House has been destroyed~

The Talmud’s again!) Jewish

Mr Zachariah,

of Paterculus.

then sums it up: "Through

and we ourselves

added)convinced

of R.

our Temple

burnt

exiled from our land." footnote

War II.17.1,

connects

the incident

ascribing

refusal to accept th~ offering

with Josephus’

(Piso

the start of the war to the

of the emperor

in 66 C.E.

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.

Appo S~c. ~ TH~ CRYPTIC HINTS IN TH~ S~BYLONIAN TALMUD SUPPORTING THE CONCLUSION FROM 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.

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 allusion created for himself because his name, Piso, could be seen as related to the letters in the Greek word for horse, which was ippos.

Thus, "th~ horse wrote Matthew," meant

Piso wrote it. &. 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."

The volume entitled relating

to legal

Sanhedrin

decisions,

it was an appropriate

collected

applications,

the ultimate

the Jewish

people

and was also written

was behind

that story and accusation.

Matthew in deep code.

discussions,

place to scatter allusions

the NT book which produced

it was felt necessary

a number of matters

judicial

to the authorship accusation

by the particular However

to hide the allusions

~tc. Thus of

against

one who

being in that volume,

to Piso’s authorship

of