Yeshua’s ordeal begins in the house of Yosef bar Caiaphas the high priest, where all of his enemies are gathered together from the Sanhedrin council. The Sanhedrin 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. 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 against on the jen. So after a spate of physical abuse, Yeshua is taken before Pontius Pilate in the Praetorium.
Pilate is the Roman procurator of Judaea, a subordinate of Vitellius, who is the Roman legate of Syria. Pilate is exceedingly cruel and has absolutely no respect for Jewish religious sensibilities, but as far as he can tell, despite Yeshua exercising the will to remain silent before him, which pisses Pilate off somewhat, 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 retires for the evening.
Caiaphas puts Yeshua under oath by the living God and asks hem straight out if che asserts to be divine. Since the night is wearing on, 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 rob.
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.
In the morning 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. Pilate, in a roundabout way, is actually trying to save Yeshua. He hopes the crowd will look at the man after his bloody torture and say it is enough, release him. But at the instigation of the priests and scribes, the mob cries out to crucify him instead, 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. 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 turns to the priests, who are Sadducees keenly sensitive to avoiding rebellion at all costs,
Shall I crucify your king?
But they reply they have no king but Caesar. 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 to 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.
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 anyone. 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 Yeshua represents the whole human race. 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.
Have no fear, we will simply leave the man on the cross until the crows have picked him clean.
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, but it is well known that following a Roman crucifixion, the bodies are usually buried in shallow graves, with only a light covering of gravel 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.
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 sepulcher 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.
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 that he does 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.
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.T his 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.
Yeshua’s girlfriend speaks 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.
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?
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.
Why are you come? Whom do you seek?
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?
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.
The eleven remaining disciples of Yeshua hide in the place where they shared the first Banquet of God with hem. The door is locked because they are afraid of the Jews and the Romans. Miriam of Magdalen comes to the room, knocks out Shave and a Haircut, and is admitted into the room.
I have been to the sepulchre where they buried the Lord. He is no longer there!
Shimon, called The Rock by Yeshua, locks the door behind her.
So they moved his body.
Miriam of Magdala shakes her head.
We saw a woman with white skin and white hair, in white raiment. She said the Lord is risen!
As the disciples debate what this news means a worm tunnel appears in the midst of the room. Yeshua floats through it, and the tunnel disappears again. Yeshua stands there and greets them all with great joy, but they can hardly believe their eyes.
The peace of God be with each one of you.
But at first they are very frightened because they think he is a ghost.
Do not be afraid! Look at my body and see that it is truly myself. Touch me and see, for a ghost does not have flesh and bones as you see me have.
But che has no holes in his hands or feet, nor scars from the Roman whip, and some of the followers do not believe it is really che. Yeshua then tells them certain things they had once shared that only hez disciples would know. Then they acknowledge it is indeed Yeshua, but they still think che must be a ghost. So Yeshua asks for something to eat. They give hem a piece of broiled fish, and Yeshua eats it in their presence to prove che is not a spirit.
Then Shimon remembers how he fled from Yeshua’s side in hez darkest hour.
Depart from me, Lord, for I am a sinful man!
Yeshua reminds Shimon that he is already forgiven.
Indeed, soon I will depart from all of you, and return to my father, but you are eyewitnesses of all these things. Now you are no longer disciples but my apostles. I now send you forth to preach the forgiveness of sins and to bring the Banquet of God to all the nations of the world, beginning here in Jerusalem.
Yeshua leads them out of the city as far as Bethany. The tunnel appears again beside hem. Yeshua withdraws from the apostles and enters the globe. The globe is lifted into the sky, and the apostles watch until they can see Yeshua no more.
After that the apostles return to Jerusalem to begin the work that Yeshua has trained them to do, with much prayer and thanksgiving, and ever they come together to eat the memorial feast established by Yeshua on the evening that che was arrested. And they have no more fear of the unbelievers, for their master has suffered the most cruel death men can devise, yet che is now risen to a second life, and for those who are baptized and come to believe, the same is promised to them.
Caiaphas the High Priest laments when he hears of the growing new movement.
And so it begins, just as we feared it would be when the body of this Yeshua went missing. Now these men and those of like mind will go among the people and tell them this Yeshua is risen, and stir them up to vain superstitions.
Yet the apostles, despite the fears of Caiaphas, are not really of like mind. The Yeshua movement snaps in two barely out of the starting gate. One faction, led by Yeshua’s half-brother Yakob the Righteous believes the movement is nothing more than a new take on orthodox Judaism and proposes to work towards an accommodation with authorities such as the Pharisees and Saduccees and even the occupying Romans. Yakob’s group decides to remain in Jerusalem close to the levers of power.
The other faction, led by Kephas, remembers how the authorities ruthlessly executed both Yohanan the baptizer and after that Yeshua himself. They are not remotely interested in making peace with any enemy save Death, which Yeshua has shown through his resurrection can be conquered by anyone who makes the rule of God present in the world. In time, Shimon’s group migrates north, first to their original home near Galilee, then they move farther north to settle in Antioch.
A third faction called the Ebionites stays behind in Galilee when Kephas moves to Antioch. And a fourth faction called the Gnostics more or less cashes in on the momentum of the other three movements, but they bring along a host of new ideas that Yeshua never taught.
Yeshua hemself samples the progress of his apostles at various points in time, appearing to remain young even as his apostles wax old and die. At first, aside from the odd miracle to prod things along, che does not interfere. But standing on Mount Olive the summer exactly forty years after che had been crucified, Yeshua witnesses the end of the Second Temple and the destruction of Jerusalem by the Romans. Che knows Judaism is finished as a religion of the temple. From that point going forward personal adherence to the purity code of Moshe, as taught by rabbis in synagogues, would atone for personal and corporate sin which had previously been absolved by animal sacrifices.
Spot checks farther up the timeline confirm to Yeshua that no third temple would ever be constructed. What troubles Yeshua is that over that same span of time his followers never take his message of the Banquet of God to anyone other than the Jews. In that timeline, with the fall of Jerusalem his own movement is rapidly extinguished as well. Yeshua goes back to the 30s to see what he can do.
Early on the Jewish aristocrats and religious authorities realize the new Way of Yeshua is a tumor growing on their power structure. They think the only way to stop it is to escalate to bloodshed.The first victim of this new policy is a deacon of the Jerusalem mother church named Stefanos, who has been selected to aid the apostles in attending to the physical needs of the people while they focus on preaching. Stefanos is particularly fired up for Yeshua, and it is easy to manipulate a mob into interpreting his preaching as the provocation of a Jewish apostate and stone him to death.
This mob violence is witnessed by a certain Pharisee named Saulus of Tarsus becomes the chief thug for the orthodox Jewish side, and goes around the country kicking in the doors of Yeshua-followers and dragging them, men and women alike, to prison. The followers of Yeshua’s way goes underground in Jerusalem, but Saulus hears they are still openly preaching in Damascus, so he goes there with letters written by certain rabbis authorizing him to find Yeshua’s disciples and bring them to Jerusalem in fetters.
When Saulus is well on his way to that city, Yeshua causes the mouth of a wormhole from the Land We Know to fall upon Saulus. It is the first alien abduction in history. Night is transformed to day. There is a warm alpine meadow with many different flowers, and stunted trees, and the biggest mountain Saulus has ever seen, covered by dozens of glaciers. There, seated in the meadow on a log, is Yeshua.
Do not be afraid, Saulus.
Who are you, Lord?
I am Yeshua, the son of the living God. I am the one you are truly afflicting when you arrest my followers, for they are my hands and feet in the world.
Saulus sinks to his knees.
Forgive me, Lord.
There is nothing to forgive, Saulus. You honestly believed my followers were turning the children of Israel away from our God. I honor your zeal, but I have a better use for it.
Anything, Lord. What would you have me do?
Yeshua smiles at him.
After you have been baptized men shall no longer call you Saulus. After that you shall be Paulus, and you will be my missionary to the Gentiles.
The Gentiles, Lord?
I know it’s very ironic. You studied the Code of Moshe under Rabbi Gemaliel and your observance of it is impeccable. You are the perfect Jew, Saulus, but it turns out that is all the Code of Moshe is really good for: making Jews flawlessly unlike anyone of the neighboring nations and kingdoms. But the written law doesn’t make you objectively righteous to my Father because God can see inside your heart and loyalty has to begin from deep within. Do you see?
I do, Lord, there is the kind of righteousness based on the fear of being caught, and there is the righteousness which springs from the desire to please one’s master.
Clearly you are going to be the brains of my organization, if you join me, Saulus. No doubt you have heard of the man I left in charge of my flock back there, Shimon, son of Yona.
I understand you renamed him Kephas, or ‘Rock’, Lord.
That’s true, but you may not know why I did that.
The rumor is he is a man of great strength, Lord.
I named him Kephas because he is as dumb as a rock. Nevertheless, if I turn you loose without putting you into the proper relationship with Shimon and my brothers and my other followers, you will run where I do not want you to go.
Yeshua, speaking these words, stretches out hez hands and touches Saulus’ face. Instantly, he is filled with dismay and says
Save me, Lord, I cannot see!
Others will guide you to Kephas.
Saulus does not see how he is returned to the place where he has been taken from. Saulus, blinded by the touch of Yeshua, is led the rest of the way to Damascus by his traveling companions. Before he enters that city, they are intercepted by Ananias, a disciple who has been alerted by Yeshua. Ananias takes them to his house in the city. There Saulus is baptized, and following the command of the Lord he begins to call himself Paulus.
After a number of days, they journey again to Jerusalem, where Ananias tries to get the brethren to accept Paulus, but everyone is afraid of him, and fear he is trying to infiltrate their cells in order to betray them to the Jews.
In the end it falls to Barnabas, an old friend of Paulus who studied with him under Rabbi Gemalial, to meet with the man and find out what his story is. Barnabas is one of the earliest converts to Yeshua. He had been a wealthy landowner who sold his holdings in Crete and used the money to fund Kephas’ ministry. So Barnabas has the ear of Kephas, and after a long talk with Paulus he believes his friend really has met the Lord somehow and converted to the Way, just as he said. Yet it seemed incredible, and it would be a hard sell, for as Saulus he had been the worst enemy of the nascent Church.
Through the mediation of Barnabas, then, Kephas comes to Paulus, who was still blind, and it was entirely within the power of Kephas to leave Paulus thus and remove a thorn from the Church. But Kephas is preaching a gospel of forgiveness, and he knows that Yeshua would scorn his hypocrisy if he did not try to heal the man. So Kephas touches his eyes, and something like scales fall away from them, and Paulus can see again, but his vision would never be nearly as good as it was before he met Yeshua, and Paulus would require the services of an assistant to write all his letters. Yet that, too, was part of Yeshua’s plan to mold his character. For years after that Paulus would beg the Lord in prayer to remove this impediment, and Yeshua would always answer, No.
The Lord Yeshua spoke with me. Not in a vision, but man to man, just as I am speaking with you now.
So you say. He spoke with me too, after he was raised up from the dead. He spoke with me for years before he was put to death so I actually know the Lord. Can you say the same?
Paulus shakes his head, conceding the point.
The Lord said I was to be sent to the Gentiles.
And what will you tell the Gentiles?
Paulus again has no answer to that.
I see that Yeshua has left it to me to teach you his doctrine. Gentiles you say? Did you know that some of the apostles, even the Lord’s brothers, insist the Gentiles must become good Jews before they can be baptized in the name of Yeshua? That only the circumcised can come to the table of the Banquet of God?
The Lord Yeshua made it very clear to me that is not what he intends.
I’ve been trying to find some middle way. But now you come along and say you will go to the Gentiles, and not receive them as Jews first. I tell you that is the sort of thing that can split our Way irretrievably in two.
‘Come now, and let us reason together’, says the Lord.
And so they take the issue to the whole church at the Council of Jerusalem, convened by Yakob, the brother of Yeshua. Paulus is not permitted to speak, but Kephas pleads his case before the council, and his position as the chief apostle carries much weight. But Kephas does not have the ultimate authority over whole the Church that would be enjoyed by the Popes much later.
Although he is not allowed to speak, the astonishing transformation of Paulus from enemy of the Way to a wannabe apostle carries much weight. So the final verdict of the Council of Jerusalem is that Gentile converts to the Way of Yeshua do not have to be circumcised or adhere to the whole Code of Moshe, but a handful of commandments which Jews believed have been binding on all men since the time of Noah are retained. Paulus is not totally happy with the compromise, but few negotiators ever are.
Paulus is ordained the Apostle to the Gentiles, while the original apostles are to bring the children of Israel, scattered throughout the world, to the Banquet of God.
Finally Yakob the Righteous, the cousin and step-brother of Yeshua, deigns to speak to him.
Remember, Brother Paulus, that here in Jerusalem we are burdened with many poor. Do not forget these people when you preach to your more affluent Gentile flocks of Yeshua and the Banquet of God.
But in time, a few years after the death of Paulus in Rome, Jerusalem is sacked as Yeshua had already seen, and in the course of time becomes a colony of Rome where Jews are forbidden to enter. Only the Pauline constellation of churches remain viable and evolve to become mainline Christianity.