This Week’s Torah Portion | August 28 – September 3, 2016 – 24 Av – 30 Av, 5776


Re’eh (Behold) Parsha – Weekly Torah Portion

Re’eh (Behold) Parsha

TORAH : DEUTERONOMY 11:26-16:17
PROPHETS : ISAIAH 54:11-55:5
GOSPEL : JOHN 16:1-17:26

About the Weekly Torah Portion

From ancient times there has been a weekly portion (Parashah) from the first five books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage.

We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will highlight specific passages pertinent that week in our intercession for the Land and people of Israel.

The Haftarah, unless otherwise noted, will be that read in Ashkenazy synagogues around the world.

In A Nutshell

The portion, Re’eh (Behold), begins with Moses’ words to the people to come and see the blessing and the curse, which the Creator commands them. If the people adhere to the Creator’s commandments they will be blessed. Otherwise, they will be cursed.

Afterward, Moses surveys before the people the preparations to enter the land of Israel, the duties and the prohibitions that accompany the entrance, the work of the Creator specifically in the Temple, and the prohibition to listen to false prophets that deflect the people from the serving the Creator. The portion also cites the laws of Kashrut,[1] tithing, Shmita (remission), and the three festivals on which it is customary to make an Aliya la Regel (pilgrimage) to Jerusalem.

Commentary

The Torah speaks only about the inner meaning of all the matters just mentioned. It is written, “Behold,” referring to the reception of light of Hochma, which is seeing. Seeing is the highest of the five senses, and marks the highest level of attainment. When a person truly sees whether what is happening is a blessing or a curse, he is standing right before the entrance to the land of Israel.

Eretz Ysrael: Eretz means Ratzon (desire), and Ysrael (Israel) means Yashar El (straight to God). In other words, Eretz Ysrael is a desire aimed entirely toward bestowal, toward mutual guarantee, connection between everyone “as one man with one heart.” At the foot of Mount Sinai we accepted the condition, “love your neighbor as yourself,’ to be “as one man with one heart.” Forty years later we complete the correction and are ready to enter the land of Israel, where all the desires are connected in true mutual bestowal. This is why it is called Yashar El (straight to God). The Creator—the quality of bestowal and love that exists in the world—governs the whole of reality.

After the forty years of correction—forty degrees from Bina to Malchut and from Malchut to Bina—we must obtain the general correction of our will to receive so it is entirely in bestowal upon others. This is the degree of Bina, the degree of Hesed (mercy), the degree of Abraham. Afterward there are the 613 Mitzvot (commandments) by which one correct all 613 desires into having the aim to bestow upon others, because “love your neighbor as yourself” is a great rule in the Torah, a rule that includes everything within it.

All we need is to correct our egotistical desire into bestowal, love, and mutual guarantee. This is in fact the condition for the reception of the Torah. The Torah is an instruction how we can correct ourselves. The light that reforms is really the power of the Torah, the power of the light that corrects us.

It is written, “I have created the evil inclination, I have created for it the Torah as a spice,” because “the light in it reforms them.” One who discovers the evil inclination within, the egotistical desires, the hatred, repulsion, the Mount Sinai (mountain of Sina’a (hate)), deserves to receive the correction method called Torah, or “the wisdom of Kabbalah,” because this is where the light is hidden. This is why Kabbalah is called “the internality of the Torah,” and “The Torah (law) of truth.”

This is how we advance toward the entrance to the land of Israel. Henceforth we must know, “see” how to tell our corrected desires toward others from the uncorrected ones. Have we truly become a nation now, with our common desire, which was previously the land of Canaan, then Egypt, and then a desert?

These are degrees of our common desire, in which we passed through stages in our relationships. Now we are entering a relationship called Yashar El, which is solely toward mutual bestowal. We are becoming similar to the Shechina (Divinity), to the Assembly of Israel, with all of our desires being straight to the Creator (Yashar El), directly toward bestowal and mutual love, where we are discovering the common quality of bestowal called “the revelation of the Creator to the creatures.”

It is written that the Creator appears only in the land of Israel, in a desire that is directed only by equivalence of form. When we are in a state of love and bestowal upon each other, we discover that common force in Nature; it appears to us.

The common force that appears within us is called “the conquering of the land” because at that time we can enter our egos with the quality of bestowal and begin to conquer all of our desires. We can begin to place them under the governance of mutual bestowal and mutual love. We gradually fight all the nations, meaning our own thoughts and desires that rebel against bonding and mutual guarantee, against the unity between us. Once we sort out those desires, we separate them from the Kedusha (holiness).

This is the portion’s main theme. Within us are several kinds of desires, called “still,” vegetative,” “animate,” and “speaking.” We correct them from easy to difficult. The list of laws before us tells us how to tell them apart and how to perform scrutinies and corrections. These are the rules concerning Kashrut in the still, vegetative, and animate, and how to distinguish the relations between humans.

The preparation for this process has already been done by the light of Hochma. We did it in the desert, meaning in the state of the “desert” within us, through the light of Hassadim. Now we are correcting ourselves through the light of Hochma. We shift from the degree of Hafetz Hesed (desiring mercy), which is “that which you hate, do not do to your friend,” and enter Eretz Ysrael, a degree of “love your neighbor as yourself.” These are the two stages leading to correction.

We test all our desires to see whether they are a blessing or a curse. If a person is in self-love in those desires, they are a curse because nothing good will come out of them to that person. However, if one corrects them, there is the promise that one will always be in equivalence of form in those desires, in closeness to the upper force, the common force, and that no harm will come to that person.

Even today, if we wish to live in Israel safely and prosperously, with just division, we can achieve these only by correcting our egotistical desires, only through mutual love. If we begin to connect, we will immediately feel that there is a force among us that is putting things in order. No one understands how to do this, but we have the Torah and we can make that connection and be an example to the rest of the world.

We need to understand it and make those corrections. These are the corrections of the three years of Orlah (uncircumcised) fruit, the seven years of Shmita (remission), and the Yovel (jubilee, fifty years’ anniversary), as well as the rules of Kashrut on different levels—prophets and priests. All of these explain to us how we should arrange things within us so as to destroy the idol worship that we see all around us and within us when we bow to other goals besides the love of others and establishing of our Temple.

Bringing an offering is also related to the correction. The word Korban (offering/sacrifice) comes from the word Karov (near), meaning to draw near to the quality of bestowal, to the Creator. The Ketoret (incense), from the word Maktir (crowning), brings a person closer to Kedusha (holiness), to bestowal upon others. We need to understand that Kedusha and Tuma’a (impurity) are the love of others and its opposite.

What are the blessing and the curse in our generation?

This has not changed through the ages. The Torah is eternal, since the time of the creation of the world, since the creation of the entire reality, since the world of Ein Sof (infinity), through all the worlds down to the cascading of our reality today. Today we must relive history and climb back to the world of Ein Sof, but not with our physical bodies, but in our minds, in our awareness.

This can happen only by correcting our egotistical desire that was created this way to begin with, as it is written, “I have created the evil inclination.” Correction means achieving love of others through the upper light, the upper force. In fact, it is the whole of the work of Kedusha (holiness), the work of the offerings, which brings one closer to it, always knowing where one is still not corrected.

When we read the Torah, we see that we are constantly making mistakes, such as in the desert and in other places. Almost every portion repeats the story of the children of Israel falling time and time again. However, we fall only to discover the desires that are still uncorrected, and to bring them to Kedusha, to correction. Through the corrupt desires we achieve correction, bonding between us.

So why are we falling now? What have we fallen into in our time?

Our generation is a special one. We have reached the final realization, the complete correction of the world because the whole world is discovering that it is in a vague and unclear situation. All our systems are corrupted and we cannot find our way in this world because we are incongruent with the laws of Nature.

The nature that is now appearing to us is appearing from within. It is a nature of bestowal, a nature of love of others, a global world. Although we are still relating to the manifestation of this reality egotistically—not getting along with it, declining to connect, to unite with others—the reality that is appearing is compelling us do so. It is emerging from within, out of the network of connections between us that forms a global-integral world, which we do not match.

It is precisely when we discover that we cannot find our way in the world that the wisdom of Kabbalah appears. Without it we will be lost because we will not understand what is happening to us. The wisdom of Kabbalah explains that we must reach mutual guarantee, which is the law that was given to us at the foot of Mount Sinai, and which we must keep. That law states that the more we feel reality as opposite from us, as one we cannot get along with, the more we and the world must be corrected.

The corrections are in unity, in moving toward reciprocity, in communicating, in congruence with Nature, which we will feel as good, helping, supporting, and not as resisting or threatening, as we currently feel it. Although all our systems are currently on the verge of collapse, we feel primarily the economic and financial systems because all our life’s systems depend on them, especially the food that we need in order to survive.

The wisdom of Kabbalah reveals to us the short, good, and easy way. All we need is to listen, and life will suddenly run smoother. If we engage in it, we will see how much light there is before us, which we will follow safely and enjoy life.

It is especially true here in Israel. We have a method. If we unite, we will form a focal point for the rest of the world. All of life’s events happen specifically in order to disclose to us the problem we must solve in order to be saved. We will truly have to correct ourselves in unity, and truly become the people of Israel—connected, bonded, and liberated from all the troubles. By that we will become “a light for the nations.”

Is it against human nature to ask people to love everyone?

For now we must begin superficially. We need to understand that solving our problems and truly arriving at the land of Israel, in prosperity, safety, and abundance, is possible only if we unite.

Uniting means being in mutual guarantee. This is the condition we took upon ourselves when we received the Torah at the foot of Mount Sinai, and it is where Nature is pushing us, because it is the law of the comprehensive integral system that is appearing before us today. We can learn this law from science too. It tells us we have no other choice, if we are tied together in this way, we must arrange our systems accordingly.

It is especially true for us, and subsequently for the rest of the world. This is why charity is pointless, and the same goes for thinking that we can succeed through the work of this or that committee, by raising taxes or by paying this or that sum.

Even if we divide the common pie we will not succeed because the law of Nature—which determines that we have to be connected “as one man with one heart—is against us.

How do we do it?

We need to learn how to do it. We go by trial and error but we see that it can be done, and actually quite easily. The only obstacle is a psychological barrier that we must leap over. When we do, it will happen easily. We only need to turn a tiny “knob,” like a little child who presses a button and switches on a huge machine. Indeed, this is who we are.

It will happen at once only if we comprehend that unity is the solution to all our problems. If we do not, we will suffer more and more blows and from them we will still learn what to do. However, it is a long and painful road.

But there are problems all over the world.

Yes, and in the end the whole world will come to us.

Pointing the finger at us?

Yes. They will subconsciously, and even consciously feel it. They are even saying that we are to blame for all the troubles in the world. They will demand practical solutions from us. So before it happens we must make the wisdom of Kabbalah known throughout the world, and show them what it means to be “a light for the nations.”

And the Lord Said to Abram after Lot Was Separated

“Only the Creator governs over the land of Israel. When Israel sinned and were offering incense to other gods inside the land, Divinity was seemingly rejected from her place because they were anointing and burning incense for other gods to connect with Divinity, and then they were given governance. The incense makes a tie so as to connect. Hence, they were sucking from Divinity and received the governance from her, and then the rest of the nations ruled, the prophets were cancelled, and all those high degrees did not rule over the land.”

Zohar for All, Lech Lecha (Go Forth), item 185

In truth, everything depends on whether a person “invites” the upper force to be next to him. The upper force is a force of bestowal and love that is above our egos. This is why it is called “upper”; it is a nature above our own. We must bring it a little closer to us, draw it according to the equivalence of form so it will be in us, and then we will fear nothing.

What are the laws mentioned here, such as kashrut and tithing?

They are all corrections of the will to receive.

Can following these laws only on the physical, material level award me those corrections?

No. Following on the corporeal level will not help. It is as if we want to share our income through our own calculations. It is not going to work because it is our hearts that need correction, and not acting with our hands and legs.

However, we need not avoid physical actions because they keep the framework of the nation. It is a certain approach that should persist in the nation, but the important thing is the correction of the heart. Baal HaSulam wrote that the Torah was given to men of heart,[2] meaning to correct the heart, as it is written, “Write them on the tablet of your heart” (Proverbs, 3:3). The whole Torah was written only to correct the heart.

Correcting the heart is inner work.

Inner work is all that is required of us, correcting the desire. Our bodies are flesh, and there are different things we can do with it. The flesh can smile at others while in truth we want to kill them. We have no need for this bogus smile, this superficial attitude toward things. We need the heart, the connection of the hearts. If we do not do it, we will be in big trouble, so let us hope that it will become more prevalent in the nation and we will advance favorably.

For who is God, besides the Lord? And who is a rock, besides our God?

“For who is God, save the Lord?” Everything is in the permission of the Creator. It is not as it seems in the stars and fortunes, which show something and the Creator changes it into another way. “And who is a Rock, save our God?” means that there is no such painter as the Creator. He is the perfect painter, who makes and paints a form within a form, a fetus in its mother’s insides, and completes that picture in all its corrections, and instills a high soul within it, which is similar to the upper correction.

Zohar for All, Lech Lecha (Go Forth), item 328

All that a person needs is to want the correction. That force that is over us, the overall desire to bestow, is called the “Creator.” It is that which depicts in us the right images. The connections between us are called “its forms,” and in the end, according to our requests, it connects us and is found within us. It is called “the dweller clothing in the Shechina (Divinity).” We are the Shechina, the Assembly of Israel. When we are united, the quality of bestowal is in us.

When we truly achieve this mutual guarantee between us, will we discover the kashrut, the tithing, and all these laws between us?

When we begin to come closer, we will experience everything that is written in the Torah.

What is the work of the Creator, the Temple?

Man’s heart is called “a house.” All of man’s desires are called “man’s house” or “man’s heart.” When everyone intends toward bestowal, toward bonding with others, it is called “holiness.”

Is it a certain state of mind, in which one does the work of the Creator?

It is not a state of mind; it is one’s attitude, one’s intention with regard to others.

Can it be anytime and anywhere?

Yes, of course. It makes no difference where you are physically.

The portion mentions the three Regalim (pilgrimage festivals), which in our world appear as festivals of Passover, Shavuot, and Sukkot.

These are degrees. The more we correct ourselves, the more we advance on the 125 degrees. And the more we advance, the more breaks there are between the degrees, such as days of the week, the Sabbath, beginnings of months, the three pilgrimage festivals, then the Shmita, Yovel, and so forth.

The three pilgrimage festivals, Passover, Shavuot, and Sukkot, are special degrees. In the ARI’s Gate of Intentions, he mentions them quite often as great and sublime. These are measures of our connection. If we work and work, and connect between us, and suddenly something closes, it is called a Regel (leg), meaning a step forward. And as we connect and correct our relations, making them closer, we reach another stage.

The three stages are NHY, HGT, and HBD, or Ibur–Yenika–Mochin (conception-nursing-adulthood). We learn about it in the wisdom of Kabbalah. This is how we advance until we build between us a complete Partzuf (face), which is called Adam (man) who is Domeh (similar) to the complete quality of bestowal, which is the Creator.

Is the state of Eretz Ysrael an absolute or is there still more work in it?

According to this portion we are now moving into the land of Israel and must correct all our desires through the light of Hochma. Working in the land of Israel is not simple whatsoever. It does not happen all at once, but is rather a long process.

Can we understand from the Regalim that we are working on bonding but see no results, until a new state suddenly appears, and this is the next step forward?

Yes.

Is this a Regel?

A Regel is the end of all the previous stages. It is when a person stops, as though parking, and continues from it toward the next period.

How does the tithing connect to all of that?

Tithing means a tenth of Malchut. Malchut is the tenth Sefira in our entire structure. We have desires called Keter, Hochma, Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, and Malchut. Malchut is the tenth, but since we cannot correct it, we pass it on by giving a tithing (ten percent), and this is its correction.

To whom do we give it?

To the people, to the Temple. The house is more than just man’s heart. Beit ha Mikdash (The Temple House) is entirely outside of us. It is in our connections with others, in our desires toward others, and we dedicate Malchut to that.

Summary:

All we need to do is to connect. In the bonding between us we will discover the whole Torah, we will resolve all our troubles and problems, and we will be given the great respect that the people of Israel deserve.

[1] Laws of Kashrut define what is kosher, meaning permitted for eating or for preparing food, wearing, and other areas of human conduct.
[2] “Introduction to the book, Panim Meirot UMasbirot”

Kabbalistic Keys To The Lords Prayer


Mysticism teaches that by a simple act of devotion, human consciousness may be elevated to momentary union with divine consciousness, and that this union bestows an inner strength which surpasseth understanding. This strength, which can be experienced but not explained, is the presence of God known in a mystery. ~Manly P. Hall

It might be well to introduce this subject with a brief summary of the concept of prayer, as this practice is to be found in the principal religions of mankind. A prayer is a formula of supplication, adoration, confession, or thanksgiving addressed to God, either directly or through intermediary powers, by an individual or a congregation. The words used may be fixed by traditional usage or may be completely informal, according to the mood or need of the supplicant. In either case, the words themselves must be spoken with the deepest sincerity and the fullest realization of the sacredness of the action.

Prayers of ancient nations are recorded upon surviving monuments, especially those pertaining to mortuary rites or public offerings in honor of remarkable events. Such prayers are similar to those in use today, and there has been very little change in the structure of prayer-formulas since the earliest recorded examples. Most of the temples dedicated to the superior deities preserved formulas for addressing the gods through petition or as an act of homage. Usually, the older prayers were less personal and more devotional and were part of an elaborate ritualism. The private citizen seldom addressed personal petitions to the divinities except in an extreme emergency.

Those mortals who felt that they had received some special evidence of divine intercession often brought to the temples gifts of real or sentimental value, and these presents were inscribed with appropriate words of appreciation. Inscriptions of this kind frequently took the form of testimonials. They were simple statements of the facts involved, the divine assistance rendered, and the gratitude of the recipient. In the larger shrines, these testimonials formed an impressive collection evidencing the benevolences of the deity.

Nearly all primitive religious worship included means for attracting the attention of superhuman beings or even the spirits or ghosts of illustrious mortals. Songs, dances, sacrifices of all kinds, rites, and ceremonies were performed so that the needs of the people might be more immediately known to the heavenly powers, or to acquaint evil or malicious entities with the sincerity and faithfulness of the people. The various demons would be unable to work their evil spells upon the tribe if the members thereof called upon good and all-powerful spiritual guardians. While the public mind has changed considerably in recent centuries, the prayer-formulas still in use retain most of the elements of the old spiritism in word if not in concept.

Since the Protestant Reformation, the practice of private prayer has increased among Christian nations. The ritualistic forms of the old church have been modified, and prayer has become an experience of intimate communion. Although some churches have maintained the form of congregational petition, the individual members of the church are invited to seek spiritual security, especially in time of stress, through the act of private prayer. Form and word are less important than the genuine statement of faith made either audibly or silently, and it is assumed that Deity, ever-mindful of the needs of his children, will be attentive to all honorable and honest petitions.

It is well known that philosophers and scholars not given to the acceptance of theological forms have practiced the act of prayer and recommended it to their followers and disciples. The transition between prayer as a ritual and prayer as a mystical experience has been accomplished gradually as the result of the increasing emphasis upon religion as a personal search for truth. Mysticism teaches that by a simple act of devotion, human consciousness may be elevated to momentary union with divine consciousness, and that this union bestows an inner strength which surpasseth understanding. This strength, which can be experienced but not explained, is the presence of God known in a mystery.

As the result of the mingling of tradition and instinct in the human soul, the impulse to seek solace in prayer is widespread even among those who are not nominally religious. This is clearly revealed in times of public disaster, war, and other general catastrophes. The human being is most aware of his own limitations when his character is subjected to special strain. When insufficient to his own needs, he is impelled to seek a larger source of security. It requires but slight consideration for him to realize that faith has brought courage and fortitude to other persons whom he has known, admired, and loved. Early religious indoctrination and association intensify the resolution, and the mind easily accepts the persuasions bestowed by impulse. There are very few who choose to walk dark and dangerous paths alone, and as the way becomes more hazardous, the benefits of spiritual communion become more evident.

Few modern institutions have escaped materialistic pressures, and the churches are confronted with decisions that require genuine dedication to truth. The act of prayer is too often involved in the gratification of personal and physical ambitions. The modern believer prays more for prosperity in this world than for security in the world to come. He is more concerned with the increase of his goods than with the increase of the good within himself. Several denominations have hit upon the idea that prayer is a magical force by which selfish members can advance their various fortunes by enlisting divine aid. God is called upon to intercede in real estate transactions, the fluctuations of the stock exchange, and in an assortment of personal trivia. Instead of approaching Divinity with songs of praise and thanksgiving, the prevailing tendency is to bombard heaven with requirements and demands. In many cases, we ask for that which we have neither the resolution nor the patience to earn by legitimate means. To the degree that prayer becomes a substitute for common intelligence and natural industry, the act of prayerfulness is mutilated and profaned.

🔥
Cabalistic Keys to the Lord’s Prayer
~ Manly P. Hall

The Ancients Hid High Technologies In Bible

There are readers out there who would be surprised or offended with the notion that high-technology was described in the Bible. There are other readers who have realized that the only explanations to Biblical mysteries are ancient Close Encounters. A good question is: Why are certain, Old Testament events written about in the Bible? The answer could be that these were special events between basically two groups of people: One group was the primitives or the general state of humanity in Biblical times. The other group was the relatively few HUMANS that still retained and utilized technology originating from the days of Atlantis.

When angels made an appearance, they were always human. Those who caused the Great Flood; gave Moses the instructions on building the Ark of the Covenant, and warned Lot then destroyed Sodom and Gomorrah…were human beings. But, these people had advanced knowledge and flew ‘chariots’ in the sky. They resided on the tops of mountains; well away from the simple world of Bible prophets in the lowlands.

The most amazing example of an Old Testament Close Encounter is the Book of Ezekiel. Read the beginning of Chapter 1 in the King James Bible…only imagine that it is a UFO landing. With this idea in mind, Ezekiel’s experience is almost understandable. Ezekiel’s Book was so controversial that it nearly did not survive the religious editors who did throw out the Book of Enoch.

‘The Spaceships of Ezekiel’ by Blumrich is an award-winning book that should be read by anyone investigating Biblical mysteries. Blumrich is a scientist and NASA designer of the Saturn V rocket. He wrote that his son informed him, after reading an Erich Von Daniken book, that the prophet Ezekiel described a spaceship landing. Blumrich was positive that he could disprove that concept because of his technical skills in this field. The ancient text could not possibly portray a feasible craft; he assumed. The NASA designer wrote that he was never so surprised when he actually read the Book of Ezekiel. The ancient words did indeed conform to a realistic vehicle.

In the beginning of Ezekiel, the prophet wrote of the approach of four faces from above. In reality, the ‘four’ referred to the landing legs of the craft. Blumrich was shocked when he read the Old Testament report of ‘straight legs’ of ‘burnished brass’ with ’round feet.’ The NASA scientist himself designed the metallic, straight legs and round footpads of the lunar lander. The famous quote from Ezekiel is ‘a wheel within a wheel.’ Once the lander touched down, Ezekiel saw wheels. This is the exact chronology of what would occur with a modern vehicle. The UFO landed, transformed into a wheeled rover then rolled along the ground. Ezekiel was only familiar with wheels from simple carts that moved in one direction. But, the prophet described wheels that moved in all directions which was completely alien to Ezekiel.

Enoch was Methuselah’s father and Noah’s grandfather. His Book should be in the Old Testament. It has surfaced from independent sources which validate the ancient text. The Book of Enochwas edited out of the Bible by the Ecumenical Council for its controversies. Enoch, like Ezekiel, was taken on many flights by the gods (angels) and witnessed great horrors and beauty. 39/3: ‘…a whirlwind carried me off from the earth…’ There are numerous references to whirlwinds which ‘spirited’ Enoch away into the sky. The angels ‘showed me all the hidden things’ and ‘mine eyes saw all the secret things of heaven.’ Enoch saw views that ‘no man shall see.’ In 33/4, Enoch states: ‘I saw a great and glorious device.’

32/2: ‘And thence I went over the summits of the earth, and passed above the Erythraean Sea, and went far from it, and passed over the angel Zotiel (another ship?).

14/18-19: ‘I looked and saw a lofty throne: its appearance was as crystal and the wheels thereof as the shining sun…from underneath the throne came streams of flaming fire so great that I could not look thereon.’ Enoch mentions crystals and wheels. The throne could be a vehicle where the angels sat and underneath were fires from the rocket thrusters. The ‘vision caused me to fly and lifted me upward and bore me into heaven.’

There are numerous references to PORTALS or windows where Earthly and celestial views appeared. 33/2: ‘…portals of the heaven open. 3. And I saw how the stars of heaven come forth.’

The Book of Enoch speaks of much destruction, chaos and corruption on Earth; as well as among the angels. Like Genesis, Enoch mentions ‘giants’ and ‘the Watchers.’ There were ‘the Satans’ – the ‘Sons of Heaven’ – ‘angels of punishment’ – ‘instruments of Satan’ – and the same specific Genesis angels: Michael, Raphael, Gabriel, etc. ‘God’ is never mentioned; only plural gods or angels. Enoch was taken to the mountaintops where the gods resided. He observed things that no primitive could understand. The angels ‘corrupted the sons of man.’ It was these various humans, with the technology, that played God and decided the fate of the children on Earth.

The main reason Enoch’s Book was deemed heresy and taken out of the Old Testament could have been the accurate astronomy. Page after page concerns the sun, moon, yearly cycles and heavenly statistics. ‘Paths of the sun and moon,’ ‘their stately orbits,’ ‘courses of the luminaries’ and ‘revolve in their circular chariots’ are only a few quotes of Enochian wisdom.

75/8: ‘And I saw in the heaven running in the world, above those portals in which revolve the stars that never set.’ Only from space are there stars that never set. Remember, the Church during the time of Ecumenical editing condemned accurate astronomy. (Ask Galileo). Religious officials wanted the public to think that the Earth was flat, did not move and was in the center of all things.

During these ancient times, there were mad scientists (angel-demons) who cloned anything they wanted. The mythological animals were real; they were genetic experiments. Also, wars of the gods occurred. Nuclear warfare was not beyond the capability of the angels. Robert Oppenheimer, creator of modern atomics and a student of early books of India, knew that nuclear wars happened in the Old World. The deserts of today are the result of ancient, atomic wars. Assuming that these conclusions are true: The Great Flood was probably green-lighted by good gods who wanted to reduce high radiation levels. Also…the perverted creatures and their power-crazed, genetic engineers needed to be eliminated on a global scale. The Earth was a mess and needed to be wiped clean.

There was a Great Flood that covered all of the lands. Sea shells were found on top of Mount Everest. There is water erosion on the Sphinx. All land is a sedimentary deposit. Many Noahs sailed during Waterworld. The Chinese have their old stories of an Ark and a Great Deluge. Numerous Indian cultures have their legends of a Flood, a Noah and an Ark.

Most people do not believe in the Biblical story of Noah because of a basic problem: How could a few people gather ALL the animals, feed and care for them on board a ship for months? The answer comes from…who controlled the Earth thousands of years ago? The angels (the humans with the technology) built the Arks, collected the animals and caused the rains. The chosen animals were probably the best examples of their specie and worthy of being saved. It is scientifically possible to place a life form in suspended animation reduced down to its DNA. This was the cargo within the Arks. The samples of DNA would be revived, later, after the waters receded. Nowhere in the Bible does it mention that Noah went out and gathered each animal. It only says Noah brought them into the Ark. If the ‘life cannisters’ were all assembled for the Noahs by the gods and the simple people merely carried them in and secured them in place, then this does explain the Noah story.

The world began again. In Genesis, it says that after the Flood: Noah went to live with the ‘gods.’ This was one of the few plural references that survived the editors of the Bible. The reference ‘gods’ was later changed to the singular ‘God.’ The simplified term was changed to accommodate a world that had become extremely simple.

Atlantis was Eden. Compare these two legends. Each was our mother-civilization or the place where we originated. Each was a Paradise. Each fell and mankind had to leave in disgrace.

It is not far-fetched how the people of Earth could divide itself into two races; a simple one and a complex one. If a nuclear war happened today, the survivors would continue in tribal communities. After generations, they would forget what technology was. But, the few who knew of the coming nuclear devastation and even caused it…would have protected themselves and be the few who still possess advanced knowledge. These ‘gods’ could deal with the numerous primitives as they saw fit. This concept is ancient history.

The Genesis story of the destruction of Sodom and Gomorrah is not a mystery when you plug in the idea of a modern technology. How do two cities, realistically, get wiped off the face of the Earth? The inhabitants of Hiroshima and Nagasaki may know the answer. Two, human angels came into town and warned people of the coming destruction:

19/17: ‘…Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.’
19/24: ‘Then the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven.’
19/26: ‘But his wife looked back from behind, and she became a pillar of salt.’
19/28: ‘…the smoke of the country went up as the smoke of a furnace.’
19/30: ‘…he (Lot) feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.’
The angels directed Lot and his family to save their lives by running to the mountain. A land mass can protect one from a nuclear blast. The cities were ‘consumed’ with ‘brimstone and fire.’ This is a perfect description of a nuking. A mushroom cloud moving vertically could be the meaning of ‘went up as the smoke of a furnace.’ Lot’s wife did not make it; not because she looked back, but because she trailed ‘behind’ the rest of her family. A primitive seeing an atomic explosion would be more than stunned; they would tend to stop in their tracks. Not looking back is good advice to those running for their lives. The ‘pillar of salt’ could have come from finding her body later and discovering the effects of radiation. Finally, hiding in a ‘cave’ because of the fall-out until the land was ready for habitation is very logical.

Genesis 1/26: ‘And God said, let us make man in our image, after our likeness…’
2/21: ‘And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh…’
In Genesis 1/26, there are important clues that the creation of Eve from Adam was not conducted by a singular God. In this one sentence, there are three plural references: ‘us,’ ‘our’ and ‘our.’
This was a CLONING operation observed by a primitive who did not understand. First, one of the technicians caused Adam to fall into a ‘deep sleep.’ This was the anesthesia. Second, a cell must be taken from somewhere on the body to create another body. The rib area was where the cell was taken. They ‘closed up the flesh’ is a modern expression describing the completion of the operation. Master-cloners could quickly form an adult and change the sex from the original. This idea was illustrated in a Star Trek Next Generation episode where a primitive was brought back to life and mistook Captain Picard as a god. He prayed to ‘the Picard’ and was later corrected.

Before the Red Sea parted, there were two UFOs leading the people out of Egypt. Exodus 13/21: ‘And the Lord went before them by day in a pillar of a cloud, to lead them away; and by night in a pillar of fire, to give them light; to go by day and night.’ These objects in the sky could very well be spacecraft when you consider: clouds (or smoke) by day and fire by night. Rocket thrusters could create billowing smoke in sunlight. But, at night, the flames from the propulsion systems would be what was mainly visible. These chariots in the air could have held back the waters of the Red Sea with force fields.

Exodus 14/22: ‘And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall (on either side).’ With a flick of a switch. turning off the forcefield at the appropriate time, the ‘waters returned and covered the chariots’ of the Egyptians.

All through Exodus, this Lord God demands that ‘I am the Lord’ and ‘I will be to you a God: and ye shall know that I am the Lord, your God.’ In 15/3, there is a strange reference: ‘The Lord is a man of war.’ This is curious because it says God is a ‘man’ and not a very nice one. It is more like God is a big bully; having power over people; pushing his weight around only because he has the ability to do so.

There is a warning in 19/12 to ‘go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death.’ This Biblical God was not God. 19/18: ‘And mount Sinai was altogether on a smoke because the Lord descended upon it in fire…and the whole mount quaked greatly.’

In Exodus, Moses was given instructions on building the Ark of the Covenant. The inventive genius, Nikola Tesla, wrote in ‘The Wall of Light’ that Moses had to have been a skilled electrical engineer. The Ark, Tesla concluded, was a very powerful ‘condenser.’ It created intense vibrations that could smash solid stone. The Israelites carted the device into battle and won wars with it; not unlike the vibration weapons the Fremen used in the film ‘Dune.’

I Samuel 14/5: ‘And when the Ark of the Covenant of the Lord came into the camp, all Israel shouted with a great shout…’ 4/8: ‘…who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians…’

In II Samuel 6/6-7…a simple man named Uzzah, disregarded warnings, touched the Ark improperly and was electrocuted! ‘…Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. And the anger of the Lord was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God.’ The man attempted to place it back on the ox-drawn cart and died. They had no concept of high-voltage. 6/9: ‘And David was afraid of the Lord that day.’

The story of Jericho is told in the Book of Joshua. The actual site of Jericho was found. The stone walls were over ten feet thick. What could bring down massive walls? According to the Old Testament, it was the power of the Lord. Marching around the stone fort and blowing trumpets could not possibly shatter such walls. The Ark of the Covenant was there and responsible for ‘tumbling down’ the walls of Jericho. There are numerous references to, again, a great shout.

Jonah was taken aboard a submarine. But, the prophets would not have that modern word; so the description became a ‘great fish.’ How were the 10 Commandments cut into stone? The finger of God could have accomplished this if they were lasers. The burning bush may have been electric. The Virgin Mary could have been artificially inseminated.

The Biblical reports were not understood 500 years ago or even 100 years ago. It was only until the 20th Century and its technology that we could finally understand what was really happening. There is evidence that our REAL prehistory was similar to science-fiction. Most people either reject the Bible as nonsense or believe it is the absolute word of the Supreme Being. The Bible is the most amazing account of Close Encounters. The events were real; they happened, but the truth is extraordinary.