תליית ישו - Revision history

פטר חמור at 16:30, 5 May 2023

2023-05-05T16:30:42Z

פטר חמור at 16:30, 5 May 2023

2023-05-05T16:30:02Z

פטר חמור: /* Edomean-Ishmaelites split into Edom vs Ishmael */

2023-04-29T22:55:30Z

‎Edomean-Ishmaelites split into Edom vs Ishmael

פטר חמור: /* Edomean-Ishmaelites split into Edom vs Ishmael */

2023-04-29T22:43:42Z

‎Edomean-Ishmaelites split into Edom vs Ishmael

פטר חמור: /* Edomean-Ishmaelites split into Edom vs Ishmael */

2023-04-29T22:40:56Z

‎Edomean-Ishmaelites split into Edom vs Ishmael

פטר חמור at 10:47, 27 April 2023

2023-04-27T10:47:06Z

פטר חמור at 10:46, 27 April 2023

2023-04-27T10:46:29Z

פטר חמור at 10:17, 27 April 2023

2023-04-27T10:17:27Z

פטר חמור: פטר חמור moved page Teliya Ye.Sh.U. to תליית ישו

2023-04-27T10:17:00Z

פטר חמור moved page Teliya Ye.Sh.U. to תליית ישו

פטר חמור at 18:15, 21 April 2023

2023-04-21T18:15:23Z

@@ Line 1: / Line 1: @@
 [[File:Teliya.jpg|right|The Teliya]]
-The '''Teliyat Ye.Sh.U.''' (Hanging Esav) or Tole in Yiddish (also known as the [[Ma‘aseh Ye.Sh.U.]], [[Ma‘aseh Talui]], [[Ma‘aseh Toleh]] and [[Asham Talui]]) is the second part of the Book of Acts and original story behind the Acts of Peter. It is the Jewish aggadah (tale) on the origins of Christianity and Islam based on Yohanan Ben Zakkai's story of Magdalena's son, [[666]] (also known as [[Dositheus]] and [[Yizush]] and [[Ben Stada]]), from which the Gentiles' so-called "Toledot Yeshu" and other such tales originated.
+The '''Teliyat Ye.Sh.U.''' (Hanging Esav) Teliya or Tole in Yiddish (also known as the [[Ma‘aseh Ye.Sh.U.]], [[Ma‘aseh Talui]], [[Ma‘aseh Toleh]] and [[Asham Talui]]) is the second part of the Book of Acts and original story behind the Acts of Peter. It is the Jewish aggadah (tale) on the origins of Christianity and Islam based on Yohanan Ben Zakkai's story of Magdalena's son, [[666]] (also known as [[Dositheus]] and [[Yizush]] and [[Ben Stada]]), from which the Gentiles' so-called "Toledot Yeshu" and other such tales originated.
 It is referred to as תליית ישו by Rashi in a tradition describing the origins of the Evangelion with legitimate Jews who affected their culture for the good of all Jews.

@@ Line 1: / Line 1: @@
 [[File:Teliya.jpg|right|The Teliya]]
-The '''Teliya Ye.Sh.U.''' (Hanging Esav) or Tole in Yiddish (also known as the [[Ma‘aseh Ye.Sh.U.]], [[Ma‘aseh Talui]], [[Ma‘aseh Toleh]] and [[Asham Talui]]) is the second part of the Book of Acts and original story behind the Acts of Peter. It is the Jewish aggadah (tale) on the origins of Christianity and Islam based on Yohanan Ben Zakkai's story of Magdalena's son, [[666]] (also known as [[Dositheus]] and [[Yizush]] and [[Ben Stada]]), from which the Gentiles' so-called "Toledot Yeshu" and other such tales originated.
+The '''Teliyat Ye.Sh.U.''' (Hanging Esav) or Tole in Yiddish (also known as the [[Ma‘aseh Ye.Sh.U.]], [[Ma‘aseh Talui]], [[Ma‘aseh Toleh]] and [[Asham Talui]]) is the second part of the Book of Acts and original story behind the Acts of Peter. It is the Jewish aggadah (tale) on the origins of Christianity and Islam based on Yohanan Ben Zakkai's story of Magdalena's son, [[666]] (also known as [[Dositheus]] and [[Yizush]] and [[Ben Stada]]), from which the Gentiles' so-called "Toledot Yeshu" and other such tales originated.
 It is referred to as תליית ישו by Rashi in a tradition describing the origins of the Evangelion with legitimate Jews who affected their culture for the good of all Jews.

@@ Line 244: / Line 244: @@
 וְדִינֵינוּ וְחֻקֵּינוּ מִמִּצְוֹת [[שִׁמְעוֹן הֶחָבֵר]], וְחֻקִּים מִן הַתּוֹרָה אֲשֶׁר אָנוּ לוֹמְדִים אוֹתָה וְאֵין סָפֵק בַּאֲמִתָּתָה. וְשֶׁהִיא מֵאֵת הָאֱלֹהִים, וּכְבָר בָּא בָּאֶוַנְגִּליוֹן
-Edom (Dyophysite Modalist Supersessionism) says that the divine essence became embodied in an embryo in the womb of a virgin taken from the noblest ranks of Israelite women. She bore it with the semblance of a human being covering a divinity; seemingly a prophet, but in reality a god sent forth. That is the Messiah, whom Edom calls the Son of God while believing He is the Father, and the Son and the Holy Spirit. Although the word Trinity appears on Edom's tongue,  they focus His nature onto one thing. Edom believes in Him and in His abode among the Children of Israel, granted to them as a distinction, because the divine influence never ceased to be attached to them, that is until they say that the masses rebelled against this Messiah, and crucified Him. Then Edom says that the divine wrath burdened Israel everlastingly, while the favor was confined to a few who followed the Messiah, and to those nations which followed these few. Edom belongs to their number. Although Edom is not of Israelite descent, they consider themselves well deserving of being called Children of Israel, because they say they follow the Messiah and His twelve Israelite companions who Edom says took the place of the tribes. Many Israelites followed those twelve [apostles], and became the Israelite leaven, as it were, for Edom. Hence they say that Edom is worthy of the degree of the Children of Israel. They argue that to Edom was also granted victory, and expansion over the countries. All nations are invited to this religion, and charged to practice it, to adore the Messiah and the cross on which He was put, and the like.
+Edom (Dyophysite Modalist Supersessionism) says that the divine essence became embodied in an embryo in the womb of a virgin taken from the noblest ranks of Israelite women. She bore it with the semblance of a human being covering a divinity; seemingly a prophet, but in reality god sent forth (that is the Messiah) whom Edom calls the Son of God while believing He is the Father, and the Son and the Holy Spirit. Although the word Trinity appears on Edom's tongue, they focus His nature onto one thing.
 Edom's laws and regulations are derived from [[Shimeon haHaver]], and from ordinations taken from the Torah, which they study. Its truth is indisputable, as is also the fact that it came from G-d. It is also stated in the New Testament: "I came not to destroy one of the laws of Moses, but I came to confirm (and extrapolate) it".
-Ishmael says they absolutely reject embodiment, and if any element of this appears in the Writ, they explain it as a metaphor and allegory. At the same time Ishmael maintains that their Book is the Speech of God, being a miracle which Ishmael is bound to accept for its own sake, since no one is able to bring anything similar to it, or to one of its verses. Ishmael's prophet is the Seal of the prophets, who abrogated every previous law, and invited all nations to embrace Torat Ishmael.
+Ishmael's prophet is the Seal of the prophets, who abrogated every previous law, and invited all nations to embrace Torat Ishmael. Ishmael says they absolutely reject embodiment, and if any element of this appears in the Scripture, they explain it as a metaphor and allegory. At the same time Ishmael maintains that their Book is the Speech of God, being a miracle which Ishmael is bound to accept for its own sake, since no one is able to bring anything similar to it, or to one of its verses.
 [[Category:Petter Chamor Approach]]

@@ Line 244: / Line 244: @@
 וְדִינֵינוּ וְחֻקֵּינוּ מִמִּצְוֹת [[שִׁמְעוֹן הֶחָבֵר]], וְחֻקִּים מִן הַתּוֹרָה אֲשֶׁר אָנוּ לוֹמְדִים אוֹתָה וְאֵין סָפֵק בַּאֲמִתָּתָה. וְשֶׁהִיא מֵאֵת הָאֱלֹהִים, וּכְבָר בָּא בָּאֶוַנְגִּליוֹן
-Edom (Dyophysite Modalist Supersessionism) says that the divine essence became embodied in an embryo in the womb of a virgin taken from the noblest ranks of Israelite women. She bore it with the semblance of a human being covering a divinity; seemingly a prophet, but in reality a god sent forth. That is the Messiah, whom Edom calls the Son of God while believing He is the Father, and the Son and the Holy Spirit. Although the word Trinity appears on Edom's tongue,  they focus His nature onto one thing. Edom believes in Him and in His abode among the Children of Israel, granted to them as a distinction, because the divine influence never ceased to be attached to them, that is until they say that the masses rebelled against this Messiah, and crucified Him. Then Edom says that the divine wrath burdened Israel everlastingly, while the favor was confined to a few who followed the Messiah, and to those nations which followed these few. Edom belongs to their number. Although Edom is not of Israelite descent, they consider themselves well deserving of being called Children of Israel, because they say they follow the Messiah and His twelve Israelite companions who Edom says took the place of the tribes. Many Israelites followed those twelve [apostles], and became the Israelite leaven, as it were, for Edom. Hence they say that Edom is worthy of the degree of the Children of Israel. They argue that to Edom was also granted victory, and expansion over the countries. All nations are invited to this religion, and charged to practice it, to adore the Messiah and the cross on which He was put, and the like. Edom's laws and regulations are derived from [[Shimeon haHaver]], and from ordinations taken from the Torah, which they study. Its truth is indisputable, as is also the fact that it came from G-d. It is also stated in the New Testament: "I came not to destroy one of the laws of Moses, but I came to confirm (and extrapolate) it".
+Edom (Dyophysite Modalist Supersessionism) says that the divine essence became embodied in an embryo in the womb of a virgin taken from the noblest ranks of Israelite women. She bore it with the semblance of a human being covering a divinity; seemingly a prophet, but in reality a god sent forth. That is the Messiah, whom Edom calls the Son of God while believing He is the Father, and the Son and the Holy Spirit. Although the word Trinity appears on Edom's tongue,  they focus His nature onto one thing. Edom believes in Him and in His abode among the Children of Israel, granted to them as a distinction, because the divine influence never ceased to be attached to them, that is until they say that the masses rebelled against this Messiah, and crucified Him. Then Edom says that the divine wrath burdened Israel everlastingly, while the favor was confined to a few who followed the Messiah, and to those nations which followed these few. Edom belongs to their number. Although Edom is not of Israelite descent, they consider themselves well deserving of being called Children of Israel, because they say they follow the Messiah and His twelve Israelite companions who Edom says took the place of the tribes. Many Israelites followed those twelve [apostles], and became the Israelite leaven, as it were, for Edom. Hence they say that Edom is worthy of the degree of the Children of Israel. They argue that to Edom was also granted victory, and expansion over the countries. All nations are invited to this religion, and charged to practice it, to adore the Messiah and the cross on which He was put, and the like.
 Ishmael says they absolutely reject embodiment, and if any element of this appears in the Writ, they explain it as a metaphor and allegory. At the same time Ishmael maintains that their Book is the Speech of God, being a miracle which Ishmael is bound to accept for its own sake, since no one is able to bring anything similar to it, or to one of its verses. Ishmael's prophet is the Seal of the prophets, who abrogated every previous law, and invited all nations to embrace Torat Ishmael.
 [[Category:Petter Chamor Approach]]

@@ Line 244: / Line 244: @@
 וְדִינֵינוּ וְחֻקֵּינוּ מִמִּצְוֹת [[שִׁמְעוֹן הֶחָבֵר]], וְחֻקִּים מִן הַתּוֹרָה אֲשֶׁר אָנוּ לוֹמְדִים אוֹתָה וְאֵין סָפֵק בַּאֲמִתָּתָה. וְשֶׁהִיא מֵאֵת הָאֱלֹהִים, וּכְבָר בָּא בָּאֶוַנְגִּליוֹן
-Edom (Modalist Supersessionism) says that the divine essence became embodied in an embryo in the womb of a virgin taken from the noblest ranks of Israelite women. She bore it with the semblance of a human being covering a divinity; seemingly a prophet, but in reality a god sent forth. That is the Messiah, whom Edom calls the Son of God while believing He is the Father, and the Son and the Holy Spirit. Although the word Trinity appears on Edom's tongue,  they focus His nature onto one thing. Edom believes in Him and in His abode among the Children of Israel, granted to them as a distinction, because the divine influence never ceased to be attached to them, that is until they say that the masses rebelled against this Messiah, and crucified Him. Then Edom says that the divine wrath burdened Israel everlastingly, while the favor was confined to a few who followed the Messiah, and to those nations which followed these few. Edom belongs to their number. Although Edom is not of Israelite descent, they consider themselves well deserving of being called Children of Israel, because they say they follow the Messiah and His twelve Israelite companions who Edom says took the place of the tribes. Many Israelites followed those twelve [apostles], and became the Israelite leaven, as it were, for Edom. Hence they say that Edom is worthy of the degree of the Children of Israel. They argue that to Edom was also granted victory, and expansion over the countries. All nations are invited to this religion, and charged to practice it, to adore the Messiah and the cross on which He was put, and the like. Edom's laws and regulations are derived from [[Shimeon haHaver]], and from ordinations taken from the Torah, which they study. Its truth is indisputable, as is also the fact that it came from G-d. It is also stated in the New Testament: "I came not to destroy one of the laws of Moses, but I came to confirm (and extrapolate) it".
+Edom (Dyophysite Modalist Supersessionism) says that the divine essence became embodied in an embryo in the womb of a virgin taken from the noblest ranks of Israelite women. She bore it with the semblance of a human being covering a divinity; seemingly a prophet, but in reality a god sent forth. That is the Messiah, whom Edom calls the Son of God while believing He is the Father, and the Son and the Holy Spirit. Although the word Trinity appears on Edom's tongue,  they focus His nature onto one thing. Edom believes in Him and in His abode among the Children of Israel, granted to them as a distinction, because the divine influence never ceased to be attached to them, that is until they say that the masses rebelled against this Messiah, and crucified Him. Then Edom says that the divine wrath burdened Israel everlastingly, while the favor was confined to a few who followed the Messiah, and to those nations which followed these few. Edom belongs to their number. Although Edom is not of Israelite descent, they consider themselves well deserving of being called Children of Israel, because they say they follow the Messiah and His twelve Israelite companions who Edom says took the place of the tribes. Many Israelites followed those twelve [apostles], and became the Israelite leaven, as it were, for Edom. Hence they say that Edom is worthy of the degree of the Children of Israel. They argue that to Edom was also granted victory, and expansion over the countries. All nations are invited to this religion, and charged to practice it, to adore the Messiah and the cross on which He was put, and the like. Edom's laws and regulations are derived from [[Shimeon haHaver]], and from ordinations taken from the Torah, which they study. Its truth is indisputable, as is also the fact that it came from G-d. It is also stated in the New Testament: "I came not to destroy one of the laws of Moses, but I came to confirm (and extrapolate) it".
 Ishmael says they absolutely reject embodiment, and if any element of this appears in the Writ, they explain it as a metaphor and allegory. At the same time Ishmael maintains that their Book is the Speech of God, being a miracle which Ishmael is bound to accept for its own sake, since no one is able to bring anything similar to it, or to one of its verses. Ishmael's prophet is the Seal of the prophets, who abrogated every previous law, and invited all nations to embrace Torat Ishmael.
 [[Category:Petter Chamor Approach]]

@@ Line 2: / Line 2: @@
 The '''Teliya Ye.Sh.U.''' (Hanging Esav) or Tole in Yiddish (also known as the [[Ma‘aseh Ye.Sh.U.]], [[Ma‘aseh Talui]], [[Ma‘aseh Toleh]] and [[Asham Talui]]) is the second part of the Book of Acts and original story behind the Acts of Peter. It is the Jewish aggadah (tale) on the origins of Christianity and Islam based on Yohanan Ben Zakkai's story of Magdalena's son, [[666]] (also known as [[Dositheus]] and [[Yizush]] and [[Ben Stada]]), from which the Gentiles' so-called "Toledot Yeshu" and other such tales originated.
-It is referred to as תליית ישו by Rashi as a tradition describing the origins of the Evangelion with legitimate Jews who affected their culture for the good of all Jews.
+It is referred to as תליית ישו by Rashi in a tradition describing the origins of the Evangelion with legitimate Jews who affected their culture for the good of all Jews.
 Hagahos Baruch Frankel on 580 also refers to this manuscript.

← Older revision		Revision as of 10:17, 27 April 2023
Line 1:		Line 1:
−	~~=תליית ישו=~~
	[[File:Teliya.jpg\|right\|The Teliya]]		[[File:Teliya.jpg\|right\|The Teliya]]
	The '''Teliya Ye.Sh.U.''' (Hanging Esav) or Tole in Yiddish (also known as the [[Ma‘aseh Ye.Sh.U.]], [[Ma‘aseh Talui]], [[Ma‘aseh Toleh]] and [[Asham Talui]]) is the second part of the Book of Acts and original story behind the Acts of Peter. It is the Jewish aggadah (tale) on the origins of Christianity and Islam based on Yohanan Ben Zakkai's story of Magdalena's son, [[666]] (also known as [[Dositheus]] and [[Yizush]] and [[Ben Stada]]), from which the Gentiles' so-called "Toledot Yeshu" and other such tales originated.		The '''Teliya Ye.Sh.U.''' (Hanging Esav) or Tole in Yiddish (also known as the [[Ma‘aseh Ye.Sh.U.]], [[Ma‘aseh Talui]], [[Ma‘aseh Toleh]] and [[Asham Talui]]) is the second part of the Book of Acts and original story behind the Acts of Peter. It is the Jewish aggadah (tale) on the origins of Christianity and Islam based on Yohanan Ben Zakkai's story of Magdalena's son, [[666]] (also known as [[Dositheus]] and [[Yizush]] and [[Ben Stada]]), from which the Gentiles' so-called "Toledot Yeshu" and other such tales originated.

← Older revision	Revision as of 10:17, 27 April 2023
(No difference)