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http://www.lubavitch.com/

Russian Talmudic jews to open godhood training schools (Shul) to rule over the "Goyim" Noahides Via Noahide rainbow Laws

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No to Noahide, and you do not Exist

http://www.torahvoice.org/Sanhedrin_judge_rules.htm

such anti-Christ confusion of unsound minds

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The Sandhedrin and its Catholicos Noahides

In The News

In Upper Manhattan, Talmudic Scholars Look Up and Find Cardinals Among the Rabbis

http://en.wikipedia.org/wiki/Kohen

The Great Sanhedrin alone had the right to appoint, or confirm the appointment of, the high priest. His consecration might take place only in the day-time. Two high priests must not be appointed together. Every high priest had a "mishneh" (a second) called the Segan, or "memunneh," to stand at his right; another assistant was the "catholicos"("Yad," l.c. 16-17).

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Nasi of the Fourth Beast

In The News

More Than a Touch of Genius: Talmudic Scholar Adin Steinsaltz

"He is a genius of the highest order," says Dan Segre, a professor of international relations at Israel's Haifa University. "Steinsaltz has the sort of mind that comes around only every couple of thousand years."

Steinsaltz, who lives in Jerusalem, just spent two months as a guest at Princeton's Institute for Advanced Studies. A book he researched there is on similarities between the thought structures of modern physics and traditional Judaism.

Steinsaltz is as easy to approach as a man on a park bench with a chess set but no one to play against. "I'll discuss anything you like," he says. "To me everything is Torah." (Interpreted narrowly, the Torah is the Bible's first five books; interpreted broadly, the Torah is the entirety of traditional Jewish learning.) He adds, with a boyish enthusiasm, "I am interested in everything."

He makes a face when asked to talk about books he has completed. That's behind him; he is no longer interested. He has written a book on locusts and another on biblical zoology. "The Thirteen Petalled Rose," published in English in 1980, is acclaimed as a classic of Jewish mysticism. He is working on a detective thriller that takes place in Jerusalem and on a historical novel set in the second century of the Common Era.

For all his other activities, Steinsaltz's life work is a new edition of the 36 volumes of the Talmud -- the proverbially complex code of Jewish life and law that reflects rulings and musings of hundreds of rabbis over more than a thousand years. The Talmud's range of topics is encyclopedic: from defining the conjugal duties of men in different occupations to determining punishments for every type of murder; from debating the reasons for the Romans' conquest of Jerusalem to interpreting dreams.

Steinsaltz apologizes for the unusual hour of the interview – shortly after midnight. Night is his favorite time to write and talk – a preference he shares with illustrious rabbis as well as oriental despots from time immemorial. But, he explains, his choice is pragmatic rather than traditional. He has two small children and finds it easier to work at night. He says he is grateful to visitors because his best thoughts come when challenged to a debate.

Steinsaltz is a frail 5-foot-6, with a scholar's stoop. When walking, his limbs have an adolescent clumsiness. He sits at the edge of a chair, with feet drawn under the chair, and speaks with his hands always in motion. When he smiles, his blue eyes twinkle and his face looks youthful; at other times, he seems an ageless rabbi with a scraggly red beard turning gray.

He wears the casual clothing of secular Israel: light-colored slacks, open- necked shirts and sandals. His clothes are rumpled and a size too large for him.

In a matter of minutes, he turns an interview with a stranger in a Princeton hotel lobby into a conversation between old friends. He listens to a question intently, then redefines it and applies his dialectics. Steinsaltz links worlds others see as opposites: religion and politics, mathematics and mysticism, rabbinic law and modern Western

literature. He is admired by Israel's far right that calls for settling the West Bank as well as by the left that demands Peace Now. At his Jerusalem academy, he chairs a weekly seminar on Jewish mystical texts, attended by a select group of scientists, socialist politicians and Orthodox scholars.

At 45, Steinsaltz is emerging as an Israeli blend of Teilhard de Chardin and Buckminster Fuller, with a pinch of Jean-Paul Sartre in the bargain.

"He is a down-to-earth visionary," says Rabbi Steve Shaw of New York's Radius Institute, a Jewish think tank that sponsored recent American lecture tours by Steinsaltz. "He sees connections no one else sees. But he has his feet firmly on the ground. Although I have known him for almost 20 years, he remains an enigma to me."

The Bible is divine revelation and national history, read aloud at synagogue services. The Talmud is a ceaseless debate, studied by Jews in small groups or individually. In "The Essential Talmud," published in Bantam paperback in 1977, Steinsaltz wrote: "The Talmud is perhaps the only sacred book in all of world culture that permits and even encourages the student to question it… The student must participate intellectually and emotionally in the talmudic debate, himself becoming, to a certain degree, a creator."

Steinsaltz is working on a complete translation from the arcane Hebrew of the rabbis and the complex vernacular of Aramaic into modern Hebrew, accompanied by his own explanation of every passage. It is a task no one has undertaken in 900 years. The last complete commentary on the Talmud was by Rashi, the greatest Jewish scholar of all time, a vintner who lived in France at the time of William the Conqueror and whose explanations are models of lucidity.

Thus far Steinsaltz has published six volumes of his Talmud. He has been involved in the work for 20 years; completion might take him another 20.

"The scope of Steinsaltz's work can only be compared to Rashi's," says Michael Berenbaum, director of the Washington Jewish Community Council and professor of religion at George Washington University. "But Steinsaltz is not just playing the scholar's game. He helps people understand the Talmud; he has revolutionized the way the Talmud is studied. His commentaries will live for centuries."

To illustrate the dilemma of the Lebanon war, he uses a parable from his own life.

For many years he was ill with an enlarged spleen. Doctors in his native city of Jerusalem kept postponing surgery. They warned that risking an incision would be like playing Russian roulette. They did not want to be held responsible. One doctor got ill the day the surgery was to be performed; on another occasion, another doctor postponed the operation at the last minute because he thought that Steinsaltz's overall health was not strong enough.

The more doctors Steinsaltz consulted, the less clear his choices became. Even if we remove the growth, the problem would return, said doctors who didn't really want to get involved. The illness is inherited, they pointed out, one of those genetic deficiencies that plague the Jewish people.

Specialists in Washington went as far as suggesting that the problem would go away; time might just be the best cure.

But, it seemed to Steinsaltz, the one clear-headed assessment was from a doctor who insisted that as time went on and the spleen continued to grow, surgery would become more and more risky. And nothing would be as dangerous as an inflammation requiring surgery in a hurry.

So cut, the rabbi finally said, let's not waste another day.

The surgery took place three years ago, and the patient is now "in good health, thank God. Never felt better."

Steinsaltz sees a parallel between his enlarged spleen and Palestinian terrorism: The invasion of Lebanon was "inevitable" and "a necessity." Given the Palestinians' "arms, training and motivation," eventually they would have had to attack, and thus Israel had to go to war sooner or later, and sooner was better than later. "There was no possibility of a compromise," he says, echoing the government's hawkish analysis.

"Sometimes you can bribe or threaten and get a better or a worse agreement. But this situation with the PLO had to explode."

On the other hand, he withholds judgment on whether the incursion into Lebanon is "a just war." He is waiting to see how effective the war will be in channeling Palestinian nationalism toward a peaceful denouement, which Steinsaltz defines in dovish terms: an evolution toward statehood, similar to the Jewish community's progress toward independence under the British Mandate.

To his way of thinking, a war is justified only if it "straightens out things and solves a problem and not when it satisfies an emotion, such as vengeance or anger." If a war doesn't solve a problem, he says, and his arms come down hard on the armrests of his chair, "it is never justified."

Asked if he is troubled by the civilian casualties in Lebanon, Steinsaltz questions the validity of distinguishing between civilian and military deaths and says he is equally troubled by both. "The question is how much of it is avoidable," he reframes the question. "If a person holds a gun -- is he a different human being?"

He tells a story of one of his best friends who was a peace activist after the 1967 war, working with Arabs and arguing with Jews. The friend was killed in the 1973 war after he was surrounded by Egyptians and refused to surrender. "He fought to his last bullet," Steinsaltz says.

"He was conscientious to the nth degree, anxious for moral and religious reasons." To Steinsaltz, the story suggests the complexity of individual reactions to war and proves "soldiers killed are still people."

"Even a justified war is never a nice thing," he says, but, ideally, a war should be "fast, well done, clear, with little anger" and close to the event that provoked it. The Six-Day War of 1967 was such a war--"a clear case of self- defense"--as were the 1948 War of Independence and the 1973 Yom Kippur War.

Today, as in the Sinai campaign of 1956, the situation is more complex, "with no direct military threat" hanging over Israel, only a prolonged period of terrorist harassment. But today's war is "clearer" than the 1956 war, he adds, because in 1956 France and Britain also were involved, and Israel did not have the ability to resist American pressure.

He finds the American image of war is combat as "stylized" as the one between medieval knights, with everyone else being innocent bystanders.

Steinsaltz has a high opinion of the effectiveness of violence to change history for the better. "A war is not something to be admired or loved," he says. "But it can change the direction of events. And once it happens I accept it as I accept the death of my dearest friends."

He criticizes both the peace movement and Gush Emunim – a quasi-religious movement sworn to annex the West Bank of Jordan. He says peace activists "have no positive program"; the Gush Emunim is pursuing "an anachronistic Zionism" that belongs in the 1920s when pioneers were establishing kibbutzim (collective farms). The two movements have strength because in his heart each Israeli belongs to both, he says.

Even if an Israeli fights one of the movements, he can't help being in secret sympathy with it, because "the two movements are external images of how people really feel."

Years ago he was quoted as ready to even return to the Arabs portions of Jerusalem in exchange for real peace. Leaders of the peace movement feel close to him and seek his advice. He says he tells them that "to make it big in Israel they have to transcend the definition of peace as a negative term of no-war." Unfortunately, he says, peace activists "have a problem of having an enormous hatred for everybody who is not as peace loving as they are."

Steinsaltz's smile is impish; his criticism is without anger.

He is also close personal friends with ultranationalist Geula Cohen, who denounced Prime Minister Menachem Begin, her mentor of many years, because of the peace treaty with Egypt.

He volunteers the information that he was wrong on Begin. He could not imagine that Begin would ever become prime minister because of one thing: "He is too much of a gentleman." By that Steinsaltz means that alone among Israel's politicians, Begin has Central European manners, complete with hand kissing (Steinsaltz rolls his eyes), that dark suit and tie (Steinsaltz's lips curl in contempt) and a self-imposed ideal of

nobility (Steinsaltz's eyebrows make clear how bizarre it is to have such a Christian, made-in-Warsaw concept in today's Israel).

But Steinsaltz defends Begin: "He is a softhearted person. He has real horror of bloodshed." Reminded that no Begin speech is complete without a reference to blood, Steinsaltz replies that whenever Begin speaks of blood it is always Jewish blood, the blood of martyrs, never -- never -- the blood of the enemy that had been spilled or ought to be spilled.

With Begin, blood is a matter of "sentimentality" and "rhetoric"; part of his skillful adaptation of mannerisms from the Bible and from Eastern Europe. "A bloodthirsty person would call for the enemy's blood," Steinsaltz closes his argument.

"Begin's biggest fault is that he has no vision," Steinsaltz says. "He and Sadat may be considered equally good politicians. But Sadat had a vision." By that Steinsaltz means Sadat knew what he wanted to accomplish in the long run whether or not he could reach that point.

Steinsaltz believes in angels. His most personal book, "The Thirteen Petalled Rose," draws distinctions between different orders of angels -- beings that "constitute a permanent contact between our world of action and the higher worlds." While man is full of contradictions and has the capacity to rise and to backslide, angels are "eternally the same."

In Jerusalem, Steinsaltz heads a talmudic academy. He writes articles for newspapers and appears on radio and TV panels discussing politics, morality, social issues, art -- anything. Once in awhile he writes a science-fiction story.

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The Nasi of the Beast Sanhedrin will be in apostate Amaraka, exactly 30 days after being appointed Permanent Nasi

http://www.steinsaltz.org/dynamic/event_details.asp?id=12

Rabbi Steinsaltz to Speak in Westchester, NY on 'Making Yesterday's Heaven Today's Earth'

Westchester County's Mount Kisco Hebrew Congregation proudly presents an evening with renowned scholar Rabbi Adin Steinsaltz.

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Daniel 7

23: Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. 

The Sanhedrins Universal Noahide One World Odor

24: And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.

THE VILNA GA'ON (ibid.) supports Rashi's interpretation. He explains that when Sanhedrin sat, ten (of the most important members) sat in the middle of the group, and they were surrounded by the other sixty. These are the "sixty mighty men *around* the bed of Shlomo. (The ten in the middle correspond to the seven "Ro'ei Pnei ha'Melech" and three "Shomrei ha'Saf," who are closest to the king, in a king's court -- and in the king of king's court -- see Megilah 23a. The verse in II Melachem 25:19, which associates these authoritative members of the king's court with sixty other men, is discussing the members of the Sanhedrin

25: And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. 
26: But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. 
27: And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
28: Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.

8:

23: And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.
24: And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.
25: And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.

Dan:12:11: And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

The revelation of Jesus the Christ the KING of KINGS

13

1: And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

THE VILNA GA'ON (ibid.) supports Rashi's interpretation. He explains that when Sanhedrin sat, ten (of the most important members) sat in the middle of the group, and they were surrounded by the other sixty. These are the "sixty mighty men *around* the bed of Shlomo. (The ten in the middle correspond to the seven "Ro'ei Pnei ha'Melech" and three "Shomrei ha'Saf," who are closest to the king, in a king's court -- and in the king of king's court -- see Megilah 23a. The verse in II Melachem 25:19, which associates these authoritative members of the king's court with sixty other men, is discussing the members of the Sanhedrin

2: And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.

the fourth Reicht of the Nasi and its Universal anti-Christ Noahide enslavement unto all whose names are not written in the Lambs Book of Life slain from the Beginning of the world. And all who hide in the lowestrooms in fear. The saints of Christ the Lord are risen at Calvary and sit in the Highest room in Humbleness before the LORD of Lords who they Testify without fear of the beast. 

3: And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
4: And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?

Jesus the Christ, defeated the beast and sealed the battle at Calvary

Dan:12:11: And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

1290

1260

30

5: And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.
6: And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
7: And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
8: And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
9: If any man have an ear, let him hear.
10: He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.
11: And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
12: And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
13: And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
14: And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
15: And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
16: And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
17: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
18: Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

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Now One More Time.....for the hard of "Hearing"

Leading Kabbalist Urges Jews to Israel - More Disasters Coming
15:16 Oct 19, '05 / 16 Tishrei 5766
By Baruch Gordon

On Thursday night, Rabbi Yitzhak Kaduri said, "Jews must come to the land of Israel to receive our righteous Mashiach (Messiah), who has begun his influence and will reveal himself in the future."

It was during the meal after the 24-hour Yom Kippur fast that several followers approached the 104-year-old leading known Kabbalist

Sorcerer and Blasphemer

 Rabbi in Israel. A family member asked him about his remarks last month regarding natural disasters in the world. The Rabbi said that the disasters are directly related to the redemption process, which will culminate in the coming of the Mashiach.

The Rabbi added that in the near future, another wave of natural disasters will strike the world.

That they have manufactured, But WHO GOD Controls

	Rabbi Kaduri [center] and Rabbi Mordechai Eliyahu [in garment on right] at cornerstone laying ceremony for Nachalat Yitzhak Yeshiva

Last week before Yom Kippur, Rabbi Yitzhak Kaduri's grandson, Rabbi Yosef Kaduri had a private audience with the elder Rabbi, along with an Arutz-7 journalist who is closely linked to Kaduri's court. Rabbi Yosef Kaduri said to his grandfather, "Not many Jews are coming from overseas. Why should they come?" The Kabbalist answered, "Because of impending danger." Rabbi Yitzhak Kaduri then added a quote from Deuteronomy 4:15: "Be extremely protective of your lives."

According to Rabbi Yosef Kaduri and the Arutz-7 journalist, the Kabbalist elder referred to a known esoteric concept of a "struggle between the oceans," and said that the large oceans [Haokeanus hagadol] would strike the world. 

Out of the Hurricanes came the "Invasion" of Noahide enforcement.........of OG and Dagon the Noahide Fish nongod of the Sanhedrin's Catholicos Fish head Mitre

 

Rabbi Yosef Kaduri said that grandfather's warning includes were Jews of the Americas.

The elder Rabbi Kaduri told the two that on Yom Kippur he would have more things to say.

During the afternoon Mincha prayer on Yom Kippur, the Kabbalist scholar surprised his students and fellow worshippers with secrets relating to the coming of the Mashiach. During the service, Rabbi Kaduri lowered his head and entered a deep mystical concentration which lasted uninterrupted for some 45 minutes. The Rabbi covered his eyes as though reciting the Sh'ma prayer and only his lips were seen moving.

Rabbi Yitzhak Kaduri covering his eyes in concentration. (Archived photo)

Students who thought the elderly Rabbi was suffering an attack of sort tried to communicate with him, but he did not break his intense concentration for a moment, even to nod.

Only after some 45 minutes, the Rabbi raised his head and looked around the room at the students and worshippers who were gathered at his Nachalat Yitzhak Yeshiva, in the Bucharim neighborhood of Jerusalem. With a broad smile on his face familiar to his students when he has a revelation, he declared, "With the help of G-d, the soul of the Mashiach has attached itself to a person in Israel" [In the original Hebrew: 'Hit'abra bezrat hashem nishmat mashiach b'adam m'yisrael'].

At the conclusion of his short declaration, murmuring was heard among the congregants as the Kabbalists' words were repeated for those who could not hear.

Rabbi Kaduri has spoken repeatedly about the Final Redemption and referred to the calculations of the Vilna Gaon regarding the redemption, which appear in the Gaon's writings and are considered difficult to decipher.

The Vilna Gaon (1720 - 1797)

According to the writings of the Vilna Gaon, a sign of the Gog and Magog war is its breaking out on the Jewish holiday of Hoshana Rabba (the 7th day of the Sukkot holiday), just after the conclusion of the 7th or shemittah [agricultural sabbatical] year.

On September 24, 2001, Channel One Israel TV broadcast an item on what Torah and other mystics were saying in the wake of the World Trade Center attack. Speaking from the room adjacent to where Rabbi Yitzhak Kaduri receives visitors, Arutz Sheva Hebrew radio showhost Yehoshua Meiri, a close confident of the Kabbalist, explained to the cameras Rabbi Kaduri's understanding of the events based on the calculations of the Vilna Gaon: "On Hashanah Rabba, the actual war of Gog and Magog will commence and will last for some seven years," said Meiri. [ Click here to view the Channel One clip in Hebrew and Rabbi Kaduri's prediction communicated by Meiri at the 1:40 minute mark.]

Precise to the minute, 13 days later on October 7th as the sun was setting and the Jewish holiday of Hoshana Rabba was ushered in, US and British forces began an aerial bombing campaign targeting Taliban forces and Al-Qaida. That year was the Hoshana Rabba just after the shemitta year of 5761.

According to the calculation, a 7-year count from that Hoshana Rabba is the date of a major revelation associated with Mashiach. Those close to Rabbi Kaduri say in his name that the 5th year of this redemption process is now beginning.

2007?

They explain that the above-mentioned "attaching" of a righteous soul to a person of Israel makes the recipient a candidate for Mashiach, but not yet the actual Mashiach. This person gets an additional soul which finds expression in the adding of a letter to his name, without changing its pronunciation. The elder Rabbi Kaduri says that the letter added to this person's name is "vav" and the secret of his power is a Star of David hidden in his attire.

Before he reached the age of 13, the young Yitzhak Kaduri studied with the renowned Rabbi Yosef Chaim (the Ben Ish Chai) of Iraq. Rabbi Kaduri tells that the Ben Ish Chai blessed him that he would live to see the revelation of the Mashiach. The Ben Ish Chai passed away, and Rabbi Yitzhak Kaduri immigrated to Israel soon after.

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"It ain't gonna happen" "j"

hiding in the "lowestroom"

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2 Thes. 2

1: Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,
2: That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.
3: Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
4: Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

Matthew 24:

9: Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake.

Rv:20:4: And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

Rv:20:6: Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Rv:22:5: And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

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