The Orthodox and Catholic Churches: A Critical Examination

Dismantling the Brit: Paul’s Super-sessionism as Theological Avodah Zarah

2 Corinthians 6:16 as a clear example of what could be called substitution or replacement theology. Torah (e.g.,Sh’mot 25:8): “And let them make Me a sanctuary, that I may dwell among them.” HaShem’s indwelling, tied to the Torah mitzvot of building the Mishkan as an essential “sign” of the oath brit alliance which testifies that only Israel accepted the revelation of the Torah at Sinai; through specific mitzvot, place, and priestly function (Cohanim and Levites).

2 Corinthians 6:16 removes the Cohanim, the physical Mishkan/Temple, and the Torah framework, replacing them with a spiritualized “body of believers” in Christ. Paul dissolves Israel’s unique brit and transforms it into a universal spiritual status. Holiness is no longer rooted in obedience to national sworn oath alliance (mitzvot, korbanot, land), which all generations of the Cohen people – duty bound to remember the original oaths sworn by the Avot. 6:16 perverts and profanes the Torah by changing this oath brit alliance to simple acceptance of but Jesus as both the messiah and Son of God.

This intentional subversion of the Torah oath brit alliance unto a theological belief system which introduces an entirely different God represents theft through redefinition. Paul weaponizes Torah phrases to justify dismantling the Torah itself and nullify the role of the Jewish people as a priestly nation – theological colonialism.

Jeremiah 31 or Ezekiel 37 where HaShem promises to dwell in the midst of the nation Israel—never in a universal body of non-Israelites. This Pauline move mirrors Rome’s imperial tactics: co-opt the sacred language, erase its national context, and declare the empire to be its true fulfillment.

Deconstructing the theological architecture of super-sessionism and exposing how Paul systematically dismantles the national, Cohen, and oath alliance framework of Torah and replaces it with Xtianized avodah zarah (foreign worship) merits a close study. Some of the most flagrant examples of the corruption introduced by the Apostle Paul: Romans 12:1 – Replacement of Korbanot: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Here Paul redefines the korban system as merely symbolic, internal, and personal. He strips the muscle of Torah commandments away from the bones of the Mishkan superstructure. He therein uproots the very Name of HaShem from the Mishkan, the oath brit cut between the pieces which created the chosen Cohen people from the seed of Avraham, the altar employed to remember the oaths sworn by the Avot to cut this Cohen brit in the first place and to pass its remembrance down unto all generations of Israel. The oath which established the tribe of Levi in the stead of all the first-born, to remember the replacement theology of the sin of the Golden Calf – utterly obliterated.

The Xtian believer in the Godhead of Jesus now replaces the Beit HaMikdash. The in’dwelling of the Shechinah is hijacked and relocated from Zion to the individual “believer in Christ.” Erased: Yerushalayim as the chosen dwelling place of HaShem; the prophetic vision of a rebuilt Temple (e.g., Ezekiel 40–48); the national and communal dimensions of kedushah.

Galatians 3:28–29 – Erasure of National Identity. “There is neither Jew nor Greek… for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Distortion: This dismantles the foundational category of brit by birth and nation; replaces Zera Avraham with a universal, faith-based identity that erases lineage, halakhah, and the very creation of the Cohen nation through the oath brit faith. It removes the Name of HaShem, a directed negative commandment within the Torah. Specifically the brit bein ha-betarim (Genesis 15); the chosen cohen status of Israel (Exodus 19:6); the Torah requirement placed upon all down-stream generations of Israel to remember the sworn oath cut by the Avot.

Hebrews 8:13 (attributed to Paul or Pauline school), which invalidates the sworn oath alliance cut at Sinai Torah revelation brit. “In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” Unlike a vow, not even HaShem can annul a sworn oath. Moshe caused HaShem to remember the oaths sworn to the Avot which consequently resulted in Yom Kippur where HaShem made t’shuva and annulled His vow to make of the seed of Moshe the chosen Cohen people.

Hebrews 8:13 perverts Jeremiah 31 and replaces the new covenant/new testament for the re-categorized ”old testament”. This effectively erases the eternal nature of Torah (D’varim 29:28; Tehillem 119). And the Jewish people’s everlasting brit with HaShem (e.g., Vayikra 26:44–45).

Hebrews 9:11–12 – Jesus the messiah and Son of God equally elevated to the position of “Cohen Ha’Gadol”. This directly invalidates the oath sworn to the House of Aaron, violating halakhic lineage (must be a descendant of Aaron). Furthermore it redefines Yom Kippur service as a metaphysical sacrifice in a heavenly Temple. This substitute theology erases the Torah commandment which obligates the generations of Israel to remember the oath by which the Levitical Cohen Tribe obligated to teach the Torah to the Jewish people for all generations.

Colossians 2:16–17 – Dismantling of Mitzvot: “Let no man therefore judge you in meat, or in drink, or in respect of a holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ.” This revisionist history perverts and annuls Torah mitzvot observance relegated to the “shadows of Hedes”. The messiah son of God now become the one and almighty replacement of the Torah to serve as the Constitution of the Cohen National Republic. It erases the identity of Israel as defined through mitzvot (e.g., Shemot 31:13 – “Shabbat is an eternal sign”). Likewise it evacuates Vayikra 23, the calendar of holiness set by HaShem.

This classic avoda zarah, compares to all other forms of graven images which seek to implant some super-sessionist logic; the syllogism of Aristotle and Plato replaces the Pardes kabbalah logic taught by rabbi Akiva. Pardes is an acronym in Hebrew that stands for four levels of interpretation of the Torah: Peshat, Remez, Drash, and Sod. This method is often used in Jewish thought and Kabbalah to derive deeper meanings from texts. Inductive reasoning in this context involves moving from specific instances or interpretations to broader generalizations about the text and its meanings.

Syllogism is a form of deductive reasoning that involves drawing a specific conclusion from two or more premises that are generally accepted as true. Inductive reasoning generally builds from specific precedents brought for making a deeper comparison aimed to achieve a completely different perspective. The different faces of a blue-print serve as a profound example of precise deductive reasoning.

Syllogism Logic, by stark contrast employs deductive reasoning which bases itself upon accepted general principles which serve as a basis to arrive at specific conclusions.

Pardes logic ideal for Courtroom conditions where lawyers introduce precedent briefs which supports their contentions made before a common law courtroom. Syllogism logic has no connection whatsoever with Torah common law. In a courtroom, lawyers may build their cases inductively by presenting specific examples and precedents that lead to broader conclusions about the law or the case at hand. This aligns with the inductive nature of Pardes logic, which seeks to explore and establish connections between specific instances and overarching principles. Syllogism logic, as a form of deductive reasoning, operates on established premises to reach specific conclusions. While it is a powerful tool in formal logic and reasoning, it does not align with the interpretative nature of Torah common law.

Torah common law entails & involves a more nuanced and interpretative approach. Similar to the layers of meaning Pardes logic defines the sh’itta of separating halachic common law from aggadic common law; the warp\weft loom which creates the fabric garments of the Talmud texts. The application of Torah common law prioritizes context – כלל-פרט, p’shat of aggadic stories which teach prophetic mussar to all generations of Israel, and the interpretative traditions of all judicial common law courtrooms, which contrast and completely differs from the rigid structure of syllogistic statute law deductive reasoning.

Shmot 24:7 – A national oath, not a private belief. D’varim 30:19 the Sinai oath sworn by the Cohen nation of Israel in the presence of witnesses – heaven and earth. Goyim reject to this day, meaning they did not stand at Sinai. Hence no Goy can ever be “grafted” into the chosen Cohen “root” other than through the gate of ger tzedek. Even the ger toshav only a temporary permit which permits Goyim refugees to establish courts of law among their communities within the borders of Judea, does not permits Goyim living in other countries to be “grafted” into some Universal Bnai Noach belief system.

A divine oath cannot be replaced without divine breach—a theological impossibility within the Torah’s legal logic. Emunah is not metaphysical belief but relational loyalty within the legal structure of the brit. Paul’s definition of faith as trust in Jesus’ atoning death (Gal. 2:16, Rom. 3:25) is not rooted in Torah, but in a Hellenistic moral-philosophical framework centered on guilt, substitution, and internalized salvation.

Matthew 5:17: “I did not come to abolish the Law, but to fulfill it.” This has-been phrase, weaponized by the church to appear faithful to Torah while effectively supplanting its mitzvot with symbolic reinterpretations. Korban → “present your body” (Rom. 12:1); Kohen → “Melchizedek priesthood” (Heb. 7); Mikveh → “baptism”; Shabbat → “rest in Christ”. “Fulfill” in this context does not mean uphold, but complete and close—a theological sleight of hand.

Grafting Goyim into Israel while rejecting the mitzvot is like claiming citizenship without accepting the constitution. Jeremiah promises a renewal of the brit with the house of Israel and Judah, not its replacement. The phrase “new covenant” (brit chadasha) does not mean a different covenant, but a restoration of fidelity within the same legal framework: “I will put My Torah within them and write it on their hearts” (Jer. 31:33). The Torah, not replaced, but t’shuva internalized—a return, not a rupture where all Mankind becomes saved through the blood of Jesus.

Galatians 3:28 — “There is neither Jew nor Greek… you are all one in Christ.” Erases the very categories that the Torah uses to define justice, holiness, and brit. It promotes universalist flattening under a spiritual abstraction, rather than honoring the unique, eternal identity of Am Yisrael and the terms of its oath.

The New Testament simply not a replacement for the Oath Brit. The Torah, not a religion; Torah as the constitution of the Jewish Republic: a legal, national oath brit, sworn at Sinai. The new testament attempts to supplant the “grafted Goyim” who still reject the revelation of the Torah at Sinai with personal atonement, spiritual priesthood, and universal inclusion through belief in messiah Jesus as the Son of God.

The classic themes preached by Xtianity throughout the period of Jewish g’lut exile when we lived as stateless refugees with no rights among the Goyim: Torah, Temple, and Brit: Not Abolished, but Transfigured in Messiah. Paul’s Theology: Not Avodah Zarah, but the Mystery of Inclusion. The Temple: Transcended, Not Torn Down. Jesus as High Priest: Fulfillment, Not Usurpation. Korbanot and Romans 12:1. Colossians 2: Shadow and Substance. New Covenant: A Return, Not a Rupture. Final Response: Fulfillment Is Not Erasure.

Isaiah 42:21: “HaShem was pleased, for His righteousness’ sake, to make the Torah great and glorious.” Messiah magnifies—not mutilates—the Torah. The New Covenant does not erase the old, but internalizes it (Jeremiah 31:33) through the Holy Spirit (Romans 8:3–4), writing Torah on hearts rather than stone.

Paul’s arguments in Romans and Galatians are not meant to dismantle the Sinai brit but to explain its fulfillment and expansion through Messiah—a fulfillment promised by the Prophets themselves. Alas to quote any T’NaCH prophetic source requires learning through legal precedents. Simply not enough to quote verses stripped of their surrounding contexts and robbed of all judicial precedents. Here represents common Xtian attempts to support their belief in messiah Jesus as the son of God. Isaiah 49:6: “It is too small a thing that You should be My Servant to raise up the tribes of Jacob… I will also make You a light of the nations.” Zechariah 2:11: “Many nations shall join themselves to the LORD in that day and shall be My people.”

Galatians 3:28 that there is “neither Jew nor Greek,” rooted in Genesis 12:3: “In you all the families of the earth shall be blessed.” Ezekiel 36:27: “I will put My Spirit within you…”; Joel 2:28: “I will pour out My Spirit on all flesh.” Psalm 110:4: “You are a priest forever after the order of Melchizedek.” Bamidbar 25:13 touching Phinehas, Hebrews 7:16 outshines with “indestructible life”. Hosea 6:6: “I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings.” Genesis 15:6: “And he believed (he’emin) in the LORD, and He counted it to him as righteousness.”

If Goyim truly “believed” the perverted distortions made on these specific T’NaCH verses, they would have gone to the trouble to humbly ask how Torah common law and Pardes logic interprets these T’NaCH Primary sources! But the facts irrefutable, this humility no Goy in any generation has ever exemplified. Hence Jews retort: “by their fruits you shall know them”. The phrase ‘new covenant’ (brit chadasha) does not mean a different covenant, but a restoration of…a restoration of the original Torah oath, renewed with the same nation, in the same land, under the same constitution—never with a foreign faith, foreign priesthood, or foreign god.

Paul’s super-sessionism, not merely a different theology — rather an intentional theological hijacking of Torah’s oath alliance framework. It redefines the foundational terms of Jewish nationhood, nullifies halakhah, and dissolves the eternal brit in favor of a Greco-Roman abstraction. This avodah zarah abomination — not idolatry of statues, but rather of ideas — foreign Greek logic smuggled into sacred Pardes kabbalah. The new testament re-defines holy as — Power through Substitution.

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One response to “The Orthodox and Catholic Churches: A Critical Examination”

mosckerr says:

May 6, 2025 at 2:01 am

Dismantling the Brit: Paul’s Super-sessionism as Theological Avodah Zarah

2 Corinthians 6:16 as a clear example of what could be called substitution or replacement theology. Torah (e.g.,Sh’mot 25:8): “And let them make Me a sanctuary, that I may dwell among them.” HaShem’s indwelling, tied to the Torah mitzvot of building the Mishkan as an essential “sign” of the oath brit alliance which testifies that only Israel accepted the revelation of the Torah at Sinai; through specific mitzvot, place, and priestly function (Cohanim and Levites).

2 Corinthians 6:16 removes the Cohanim, the physical Mishkan/Temple, and the Torah framework, replacing them with a spiritualized “body of believers” in Christ. Paul dissolves Israel’s unique brit and transforms it into a universal spiritual status. Holiness is no longer rooted in obedience to national sworn oath alliance (mitzvot, korbanot, land), which all generations of the Cohen people – duty bound to remember the original oaths sworn by the Avot. 6:16 perverts and profanes the Torah by changing this oath brit alliance to simple acceptance of but Jesus as both the messiah and Son of God.

This intentional subversion of the Torah oath brit alliance unto a theological belief system which introduces an entirely different God represents theft through redefinition. Paul weaponizes Torah phrases to justify dismantling the Torah itself and nullify the role of the Jewish people as a priestly nation – theological colonialism.

Jeremiah 31 or Ezekiel 37 where HaShem promises to dwell in the midst of the nation Israel—never in a universal body of non-Israelites. This Pauline move mirrors Rome’s imperial tactics: co-opt the sacred language, erase its national context, and declare the empire to be its true fulfillment.

Deconstructing the theological architecture of super-sessionism and exposing how Paul systematically dismantles the national, Cohen, and oath alliance framework of Torah and replaces it with Xtianized avodah zarah (foreign worship) merits a close study. Some of the most flagrant examples of the corruption introduced by the Apostle Paul: Romans 12:1 – Replacement of Korbanot: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Here Paul redefines the korban system as merely symbolic, internal, and personal. He strips the muscle of Torah commandments away from the bones of the Mishkan superstructure. He therein uproots the very Name of HaShem from the Mishkan, the oath brit cut between the pieces which created the chosen Cohen people from the seed of Avraham, the altar employed to remember the oaths sworn by the Avot to cut this Cohen brit in the first place and to pass its remembrance down unto all generations of Israel. The oath which established the tribe of Levi in the stead of all the first-born, to remember the replacement theology of the sin of the Golden Calf – utterly obliterated.

The Xtian believer in the Godhead of Jesus now replaces the Beit HaMikdash. The in’dwelling of the Shechinah is hijacked and relocated from Zion to the individual “believer in Christ.” Erased: Yerushalayim as the chosen dwelling place of HaShem; the prophetic vision of a rebuilt Temple (e.g., Ezekiel 40–48); the national and communal dimensions of kedushah.

Galatians 3:28–29 – Erasure of National Identity. “There is neither Jew nor Greek… for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Distortion: This dismantles the foundational category of brit by birth and nation; replaces Zera Avraham with a universal, faith-based identity that erases lineage, halakhah, and the very creation of the Cohen nation through the oath brit faith. It removes the Name of HaShem, a directed negative commandment within the Torah. Specifically the brit bein ha-betarim (Genesis 15); the chosen cohen status of Israel (Exodus 19:6); the Torah requirement placed upon all down-stream generations of Israel to remember the sworn oath cut by the Avot.

Hebrews 8:13 (attributed to Paul or Pauline school), which invalidates the sworn oath alliance cut at Sinai Torah revelation brit. “In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.” Unlike a vow, not even HaShem can annul a sworn oath. Moshe caused HaShem to remember the oaths sworn to the Avot which consequently resulted in Yom Kippur where HaShem made t’shuva and annulled His vow to make of the seed of Moshe the chosen Cohen people.

Hebrews 8:13 perverts Jeremiah 31 and replaces the new covenant/new testament for the re-categorized ”old testament”. This effectively erases the eternal nature of Torah (D’varim 29:28; Tehillem 119). And the Jewish people’s everlasting brit with HaShem (e.g., Vayikra 26:44–45).

Hebrews 9:11–12 – Jesus the messiah and Son of God equally elevated to the position of “Cohen Ha’Gadol”. This directly invalidates the oath sworn to the House of Aaron, violating halakhic lineage (must be a descendant of Aaron). Furthermore it redefines Yom Kippur service as a metaphysical sacrifice in a heavenly Temple. This substitute theology erases the Torah commandment which obligates the generations of Israel to remember the oath by which the Levitical Cohen Tribe obligated to teach the Torah to the Jewish people for all generations.

Colossians 2:16–17 – Dismantling of Mitzvot: “Let no man therefore judge you in meat, or in drink, or in respect of a holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ.” This revisionist history perverts and annuls Torah mitzvot observance relegated to the “shadows of Hedes”. The messiah son of God now become the one and almighty replacement of the Torah to serve as the Constitution of the Cohen National Republic. It erases the identity of Israel as defined through mitzvot (e.g., Shemot 31:13 – “Shabbat is an eternal sign”). Likewise it evacuates Vayikra 23, the calendar of holiness set by HaShem.

This classic avoda zarah, compares to all other forms of graven images which seek to implant some super-sessionist logic; the syllogism of Aristotle and Plato replaces the Pardes kabbalah logic taught by rabbi Akiva. Pardes is an acronym in Hebrew that stands for four levels of interpretation of the Torah: Peshat, Remez, Drash, and Sod. This method is often used in Jewish thought and Kabbalah to derive deeper meanings from texts. Inductive reasoning in this context involves moving from specific instances or interpretations to broader generalizations about the text and its meanings.

Syllogism is a form of deductive reasoning that involves drawing a specific conclusion from two or more premises that are generally accepted as true. Inductive reasoning generally builds from specific precedents brought for making a deeper comparison aimed to achieve a completely different perspective. The different faces of a blue-print serve as a profound example of precise deductive reasoning.

Syllogism Logic, by stark contrast employs deductive reasoning which bases itself upon accepted general principles which serve as a basis to arrive at specific conclusions.

Pardes logic ideal for Courtroom conditions where lawyers introduce precedent briefs which supports their contentions made before a common law courtroom. Syllogism logic has no connection whatsoever with Torah common law. In a courtroom, lawyers may build their cases inductively by presenting specific examples and precedents that lead to broader conclusions about the law or the case at hand. This aligns with the inductive nature of Pardes logic, which seeks to explore and establish connections between specific instances and overarching principles. Syllogism logic, as a form of deductive reasoning, operates on established premises to reach specific conclusions. While it is a powerful tool in formal logic and reasoning, it does not align with the interpretative nature of Torah common law.

Torah common law entails & involves a more nuanced and interpretative approach. Similar to the layers of meaning Pardes logic defines the sh’itta of separating halachic common law from aggadic common law; the warp\weft loom which creates the fabric garments of the Talmud texts. The application of Torah common law prioritizes context – כלל-פרט, p’shat of aggadic stories which teach prophetic mussar to all generations of Israel, and the interpretative traditions of all judicial common law courtrooms, which contrast and completely differs from the rigid structure of syllogistic statute law deductive reasoning.

Shmot 24:7 – A national oath, not a private belief. D’varim 30:19 the Sinai oath sworn by the Cohen nation of Israel in the presence of witnesses – heaven and earth. Goyim reject to this day, meaning they did not stand at Sinai. Hence no Goy can ever be “grafted” into the chosen Cohen “root” other than through the gate of ger tzedek. Even the ger toshav only a temporary permit which permits Goyim refugees to establish courts of law among their communities within the borders of Judea, does not permits Goyim living in other countries to be “grafted” into some Universal Bnai Noach belief system.

A divine oath cannot be replaced without divine breach—a theological impossibility within the Torah’s legal logic. Emunah is not metaphysical belief but relational loyalty within the legal structure of the brit. Paul’s definition of faith as trust in Jesus’ atoning death (Gal. 2:16, Rom. 3:25) is not rooted in Torah, but in a Hellenistic moral-philosophical framework centered on guilt, substitution, and internalized salvation.

Matthew 5:17: “I did not come to abolish the Law, but to fulfill it.” This has-been phrase, weaponized by the church to appear faithful to Torah while effectively supplanting its mitzvot with symbolic reinterpretations. Korban → “present your body” (Rom. 12:1); Kohen → “Melchizedek priesthood” (Heb. 7); Mikveh → “baptism”; Shabbat → “rest in Christ”. “Fulfill” in this context does not mean uphold, but complete and close—a theological sleight of hand.

Grafting Goyim into Israel while rejecting the mitzvot is like claiming citizenship without accepting the constitution. Jeremiah promises a renewal of the brit with the house of Israel and Judah, not its replacement. The phrase “new covenant” (brit chadasha) does not mean a different covenant, but a restoration of fidelity within the same legal framework: “I will put My Torah within them and write it on their hearts” (Jer. 31:33). The Torah, not replaced, but t’shuva internalized—a return, not a rupture where all Mankind becomes saved through the blood of Jesus.

Galatians 3:28 — “There is neither Jew nor Greek… you are all one in Christ.” Erases the very categories that the Torah uses to define justice, holiness, and brit. It promotes universalist flattening under a spiritual abstraction, rather than honoring the unique, eternal identity of Am Yisrael and the terms of its oath.

The New Testament simply not a replacement for the Oath Brit. The Torah, not a religion; Torah as the constitution of the Jewish Republic: a legal, national oath brit, sworn at Sinai. The new testament attempts to supplant the “grafted Goyim” who still reject the revelation of the Torah at Sinai with personal atonement, spiritual priesthood, and universal inclusion through belief in messiah Jesus as the Son of God.

The classic themes preached by Xtianity throughout the period of Jewish g’lut exile when we lived as stateless refugees with no rights among the Goyim: Torah, Temple, and Brit: Not Abolished, but Transfigured in Messiah. Paul’s Theology: Not Avodah Zarah, but the Mystery of Inclusion. The Temple: Transcended, Not Torn Down. Jesus as High Priest: Fulfillment, Not Usurpation. Korbanot and Romans 12:1. Colossians 2: Shadow and Substance. New Covenant: A Return, Not a Rupture. Final Response: Fulfillment Is Not Erasure.

Isaiah 42:21: “HaShem was pleased, for His righteousness’ sake, to make the Torah great and glorious.” Messiah magnifies—not mutilates—the Torah. The New Covenant does not erase the old, but internalizes it (Jeremiah 31:33) through the Holy Spirit (Romans 8:3–4), writing Torah on hearts rather than stone.

Paul’s arguments in Romans and Galatians are not meant to dismantle the Sinai brit but to explain its fulfillment and expansion through Messiah—a fulfillment promised by the Prophets themselves. Alas to quote any T’NaCH prophetic source requires learning through legal precedents. Simply not enough to quote verses stripped of their surrounding contexts and robbed of all judicial precedents. Here represents common Xtian attempts to support their belief in messiah Jesus as the son of God. Isaiah 49:6: “It is too small a thing that You should be My Servant to raise up the tribes of Jacob… I will also make You a light of the nations.” Zechariah 2:11: “Many nations shall join themselves to the LORD in that day and shall be My people.”

Galatians 3:28 that there is “neither Jew nor Greek,” rooted in Genesis 12:3: “In you all the families of the earth shall be blessed.” Ezekiel 36:27: “I will put My Spirit within you…”; Joel 2:28: “I will pour out My Spirit on all flesh.” Psalm 110:4: “You are a priest forever after the order of Melchizedek.” Bamidbar 25:13 touching Phinehas, Hebrews 7:16 outshines with “indestructible life”. Hosea 6:6: “I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings.” Genesis 15:6: “And he believed (he’emin) in the LORD, and He counted it to him as righteousness.”

If Goyim truly “believed” the perverted distortions made on these specific T’NaCH verses, they would have gone to the trouble to humbly ask how Torah common law and Pardes logic interprets these T’NaCH Primary sources! But the facts irrefutable, this humility no Goy in any generation has ever exemplified. Hence Jews retort: “by their fruits you shall know them”. The phrase ‘new covenant’ (brit chadasha) does not mean a different covenant, but a restoration of…a restoration of the original Torah oath, renewed with the same nation, in the same land, under the same constitution—never with a foreign faith, foreign priesthood, or foreign god.

Paul’s super-sessionism, not merely a different theology — rather an intentional theological hijacking of Torah’s oath alliance framework. It redefines the foundational terms of Jewish nationhood, nullifies halakhah, and dissolves the eternal brit in favor of a Greco-Roman abstraction. This avodah zarah abomination — not idolatry of statues, but rather of ideas — foreign Greek logic smuggled into sacred Pardes kabbalah. The new testament re-defines holy as — Power through Substitution.

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The Orthodox and Catholic Churches: A Critical Examination

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