The first trial of Yeshua is before Annas, the father-in-law of the high priest Caiaphas, who has been deposed by the Romans for his gross mismanagement. At the trial of Annas no judgment is rendered, because he has no real authority, and also he has a hard time getting two false witnesses to line up their lies about Yeshua. But along the way Yeshua is subject to much physical abuse, which in itself seems to satisfy Annas.
The second trial is in the house of Yosef bar Caiaphas the high priest, where all of Yeshua’s enemies are gathered together from the Sanhedrin council. The Sanhedren has been hastily gathered together at night, a complete breach of protocol, but their loss of beer money in the form kickbacks from the temple is, in their minds, a sufficient emergency to justify it.
Shimon son of Yona, one of the followers of Yeshua, sneaks in through the servant’s entrance to watch, but when he is discovered he has some problems with his Galilean accent as well as his explanation for the purpose of his visit, but he persists.
After lengthy questioning, Caiaphas realizes they have no binding legal case against Yeshua. Che is blameless under the Code of Moshe. All they have to go on is a statement Yeshua made that che can tear down the temple and rebuild it in three days, which (if it was intended literally rather than as a kind a parable) is more insane than blasphemous. But it is all they have on the man. So after some more physical abuse, Yeshua moves on to the next stage.
The third trial is in the palace of the king before Herod Antipas, the exarch and client of Rome, who immediately refers the case back down to Caiaphas because he also can find no legal basis to find Yeshua guilty, and also, (having already executed Yohanan the baptizer) he didn’t want to go down in history as a mass butcher of Jewish prophets.
The fourth trial is before Pontius Pilate in the Praetorium. Pilate is the Roman procurator of Judaea, a subordinate of Vitellius, the Roman legate of Syria. He is exceedingly cruel and has absolutely no respect for Jewish religious sensibilities, but as far as Pilate can tell, despite Yeshua exercising the will to remain silent before him, which pisses Pilate off, Yeshua seems to be an innocent man. Pilate is far more interested in the venom Yeshua’s mere presence seems to invoke in the priests and Pharisees. So he refers Yeshua back to Caiaphas, tells him to try again, and he retires for the evening.
The fifth trial lasts for the balance of the night. At the end, Caiaphas puts Yeshua under oath by the living God and asks hem straight out if che asserts to be divine. Yeshua decides the thing needs a little prodding. Che says, “Henceforth you shall see me standing at the right hand of God.”
Caiaphas rents his robe and says, “The charge of blasphemy is proven! This man deserves to die! But we have no authority to execute him. So we must bring him again before Pilate in the morning.” And meantime they occupy themselves with reviling and beating Yeshua.
The sixth trial is when Pilate really grows annoyed because he is being asked to put to death what he already knows to be an innocent man. But the Jewish religious authorities insist on it, and there also begins to be agitation from the mob stoked by those same scribes and elders. So Pilate has Yeshua punished with the Roman flagellum, a whip with pieces of bone and metal embedded in the thongs.
When the Romans strip Yeshua they find che has small breasts with large nipples, very much like a woman. Curious, the Romans remove all hez garments and discover che has only a single testicle and a vagina as well as a penis. Yeshua is a hermaphrodite. Not wanting anything like that to go to waste, Yeshua is raped by the three soldiers before they begin scourging hem.
The flogging, a standard Roman punishment, is very bloody and severe, closer to an outright flaying of his back, leaving most of the skin there hanging in strips. Yeshua has never experienced such intense suffering before in his entire life. But Pilate, in a roundabout way, is actually trying to save Yeshua. He hopes the crowd will look at the man after his torture and say, “It is enough, release him.”
But at the instigation of the priests and scribes, the mob cries out, “Crucify him!” and Pilate is astonished. He realizes the Jewish leaders are really flustered by this man. So Pilate begins to mock them by calling Yeshua the King of the Jews. And then he has an idea to really rub it in.
Yeshua bar Abbas is an assassin of Roman officials who is scheduled to be crucified on charges of insurrection and murder. Pilate gives the Jews a stark choice: Either Yeshua bar Yosef would be crucified, or Yeshua bar Abbas. Continuing his little joke, Pilate asks the priests, who are Sadducees keenly sensitive to avoiding rebellion at all costs, “Shall I crucify your king?”
But they reply, “We have no king but Caesar.” And so with great irony which is not lost on Pilate at all, a Jewish revolutionary against Rome is released at the request of Jewish collaborators in the name of their professed fealty to Rome, and Yeshua, who has taught, “Render unto Caesar that which belongs to Caesar” is executed in his stead. Bar Abbas becomes the first man in history to have the penalty of his sins remitted by the death of Yeshua.
Doubling down on the irony two thousand years later, self-professed followers of Yeshua in the United States would become the planet’s biggest defenders of the original life-for-life penalty laid out in the Code of Moshe. The Jewish council has obtained the penalty of crucifixion for Yeshua, even though to Jews crucifixion is the most disgusting possible punishment. For it is written in the Law, “He who is hanged is accursed by God.”
The Romans have a certain engineering genius when it comes to roads and aqueducts, and this genius they also applied to the death penalty. Crucifixion is by far the worst thing they could imagine happening to any man, ever. Yeshua is forced to carry a heavy wooden beam on hez back after most of the skin has been ripped off by the flagellum, and che is marched through the streets of Jerusalem to a point high on the slope of Mt. Olive facing the city.
The crossbeam is mounted to a post, and Yeshua’s two wrists are secured to the crossbeam with large nails through the carpal bones. And a single nail is driven through Yeshua’s two heel bones, which itself is agonizing beyond belief. When the cross is raised into the upright position, Yeshua’s own body weight makes it impossible to breathe unless che pushes hez head up level with his arms, which che has to do by standing on the nail through the bone.
So che becomes a nephil engine of suffering. Yeshua has to push up on the single nail in hez heels to scream, draw a breath, then sink back down again, constantly shifting the burden from hez feet to hez wrists until che dies of exhaustion. Most victims can take several days of this cycle to expire, but Pilate had ordered such a thorough job with the whipping that Yeshua, depleted of blood and beginning the ordeal in state of shock, only lasts for six hours.
Thus it is that Binah, a living star, knows agony on such a level that it literally captures the psyche of the eloah and traps her in Yeshua’s body with no hope of escape except through death. Yeshua desperately tries to summon the will to die but finds che cannot, and the horror of this grows to overwhelm hem. And yet Binah, as Yeshua, has freely accepted this punishment in obedience to her parent’s commandment. Binah obeyed Chokhmah in full union with the human Yeshua. For those six hours as Yeshua suffers, che represents the whole human race, in every time and place. With this obedience of Yeshua unto a wretched death, Thaumiel’s final claim against humans is silenced forever.
And the high priest Yosef, surnamed Caiaphas, comes to Pilate and says this Yeshua he had commanded to be crucified had often foretold hez own death, and had said many times that che would lie in the earth, but rise again on the third day. “I fear, governor, that his followers will spread a lie through the city that they have seen the man risen again from the dead, exactly as he predicted. We will never be rid of the fanatics his followers will draw to themselves with that story.”
And Pilate says, “Have no fear, we will simply leave the man on the cross until the crows have picked him clean.”
But Herod Antipas says, “Actually, brother Pilate, we should bury him, since the Passover is drawing on. For it stands written in the Code of Moshe: the sun should not set on one who has been put to death.”
And to this Pilate also agrees, albeit somewhat more reluctantly. But Yosef Caiaphas is still unsatisfied. “Not to impugn the famous discipline of your troops, governor,” says he, “but it is well known that following a Roman crucifixion, the bodies are usually buried in shallow graves, with only a light covering of stones over them. During the night, dogs are sure to uncover him and feast on his body, and we will never be able to prove he is not risen as his followers will claim. The multitude will say, ‘See how righteous he was’ and they will do us the harm that I have mentioned to you.”
And Pilate says, “About that I can do nothing. The dogs are an important part of the invincible deterrent of the penalty of crucifixion, especially in light of Jewish beliefs about the importance of burial.”
But there is also there in the audience chamber of Pilate one Yosef of Arimathaea, a member of the Sanhedrin, who says he has a freshly hewn crypt which he has caused to be made for the use of himself and his wife when their time is at hand. And Yosef offers to lend the use of his crypt to lay the body of Yeshua within it for the span of three days that concerns the high priest. He says a heavy stone could be rolled into place to cover the entrance, and therefore the body would be safe from any beasts.
But Caiaphas has one more objection. “The crypt will keep his body safe from being devoured by dogs, true enough, but what is to stop his followers from stealing the body away? Therefore, Pilate, give us soldiers that we may watch his sepulchre for three days.” So Pilate gives them Petronius the centurion with some of his soldiers to watch the tomb, and he considers the case closed.
Along with Petronius and his cohort comes elders and scribes. They lay the body of Yeshua within, and all who were there, together with the centurion and his soldiers, roll a very heavy stone against the entrance, and put on it seven seals, and pitch a tent outside to keep watch.
Binah, released now from her torment, would not stand by and watch the enemies of Yeshua desecrate her former body after the appointed three days in the tomb. Binah causes the earthly end of her worm-hole to Barbelo to be located inside the sealed tomb, and allows the waters of the Sacred Pool in Hamar to flood it.
Two Issacharites dive into the Pool to retrieve the body, and when it has been taken to Canterwood many of the Issacharites weep, for Yeshua has been wiped off the face of the Earth like only the Romans could do it, and the body is almost unrecognizable. With all the dignity they can summon, an Issacharite priest of Binah uses the Golden Gift to consume the body of Yeshua until it is no more.
After the three days have passed, the enemies of Yeshua are satisfied they have thwarted any possibility that his followers might rally around an empty tomb and form the nucleus of a messianic cult. They roll away the stone so they could move Yeshua’s body from its temporary place in the tomb of Yosef of Arimathea and bury it in some more permanent but unmarked place. But there is nothing inside but a foot of water.
The superstitious Romans flee in great fear, and none of the priests and scribes speak about what happened, nor do they even tell Pilate that his soldiers shirked their duty and ran away. Instead, Petronius reports to Pilate that the Jewish elders were satisfied with the procedure and have taken the body of Yeshua away themselves. And Petronius sternly orders his soldiers to forget what they had seen.
Binah has an ability no other eloah in the galaxy possesses. This is the power, within certain limits, to locate the end-point of a wormhole anywhere in time, as well as anywhere in space. Binah sets up a fold-door inside the house of the high priest Yosef Caiaphas during the fifth trial of Yeshua. After arriving there, Haziel finds sha is able to move about at will, because sha is dressed as a servant, which makes har almost invisible to the men of power. Only her very light skin and white hair draws some attention.
As sha moves toward the chamber where they are questioning Yeshua sha recognizes the man Yeshua has called hez chief disciple, Shimon the son of Yona. To him Haziel says, “I know you, sir! I saw you with Yeshua!” And this is absolutely true, because Haziel as Chokhmah, has full access to the memories of Binah as Yeshua.
But Shimon grows nervous and declares to the yin who is really his own God, “I tell you I do not know the man!”
Haziel smiles at him warmly, having already forgiven Shimon for his apparent unfaithfulness. Sha knows it is driven by fear. His mere presence in the house of Caiaphas to see what is happening to his master is sufficient proof of his faith.
In the largest room of the house Caiaphas puts Yeshua under oath by the living God and asks hem straight out if he asserted to be divine. And Yeshua, thinking that che needs to move things along, says, “Henceforth you shall see me standing at the right hand of God.”
Then Caiaphas rents his robe and says, “The charge of blasphemy is proven! This man deserves to die! But we have no authority to execute Yeshua. We must bring him again before Pilate in the morning.”
Haziel enters the chamber and moves to stand at Yeshua’s left side, placing hem to har right. Sha says in the loudest voice sha can muster, “Behold my beloved son, in whom I am well pleased!”
And within the blink of an eye they are both gone, leaving a spherical hole in the intricately tiled floor of the chamber.
By making this change, Yeshua sees that Haziel has caused all of reality to fork once more. There was Reality II, the one where che was crucified, and there is Reality III, the one where Yeshua and Haziel disappear before the very eyes of the Sanhedrin in the house of Caiaphas. Binah can see both forks, and she can place the end of a worm-hole in either one. Binah opens a fold-door outside of Jerusalem in Reality II and Yeshua steps through. This act alone generates Reality IV.
Early in the morning of the day after Shabbat (which itself was a day after Pascha, or Passover) after the sun has risen, Miriam of Magdalen, who has been the lover and closest female follower of Yeshua, takes with her Miriam the mother of Yeshua, and also Yeshua’s older sister Salome. They come to the sepulchre where Yeshua has been laid by his enemies.
And Yeshua’s girlfriend says to his mother and sister, “Although we could not openly weep and lament on the day when Yeshua was crucified, let us now do so at his tomb.”
Salome says, “But who will roll away for us the stone also that is set on the entrance of the sepulchre, that we may go in and sit beside him and anoint my brother’s body?”
Her mother says, “If we cannot do so, let us at least put down at the entrance what we brought as a memorial for him, and let us weep and lament until we have gone home again.”
So they proceed, but they find the sepulchre open. The women come near, stoop down, and find Haziel sitting in the midst of the sepulchre. Haziel says to them, “Why are you come? Whom do you seek?”
Mariam of Magdalena says, “We seek the body of the one who was crucified. Please, if you have taken his body away, tell us, where have you taken it?”
Haziel says, “You will not find the body of Yeshua, nor has anyone taken him, for che is risen by the power of God and has departed under hez own power. But in the city seek out Shimon who is called Kephas, and the other followers of Yeshua, and your Lord will appear to you there.”
The women flee in much confusion and return to the city.