{"id":476,"date":"2022-10-08T01:35:35","date_gmt":"2022-10-08T01:35:35","guid":{"rendered":"https:\/\/taliyah.org\/newdawn\/?page_id=476"},"modified":"2022-11-24T04:44:25","modified_gmt":"2022-11-24T04:44:25","slug":"the-greatest-story-never-told","status":"publish","type":"page","link":"https:\/\/taliyah.org\/newdawn\/the-greatest-story-never-told\/","title":{"rendered":"The Greatest Story NEVER Told: The Truth About the \u201cJesus\u201d Myth and the Historical Figures Behind It"},"content":{"rendered":"

\u05d1\u05e9\u05dd \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc \u05e2\u05d5\u05dc\u05dd<\/strong><\/span><\/h2>\n

In the Name of the LORD, God of the World…<\/strong><\/span><\/h2>\n

Sefer Ha’Berashit <\/em>(Genesis) 21:33<\/strong><\/span><\/h3>\n

 <\/p>\n

TABLE OF CONTENTS:<\/strong><\/h3>\n

SECTION 1: BACKGROUND<\/strong><\/h4>\n

Chapter 1:<\/strong> Introduction and TL;DR Crash-Course Summary<\/p>\n

Chapter 2: <\/strong>The Criteria of Historical-Critical Inquiry and the So-Called \u201cQuest for the Historical Jesus\u201d<\/p>\n

Chapter 3:<\/strong> \u201cQ\u201d Source as the \u201cOral Gospel of `Oseh\u201d and its Relation to The Gospel of Thomas as the Source of All Later \u201cFan-Fiction\u201d<\/p>\n

Chapter 4:<\/strong> Parallelisms Between Christian Origins and the Nation of Islam: An Anecdote of the Nature and Power of Mythmaking of the Black Muslim Sectarian Milieu in the Decades Following American Slavery and How It Can Help Us Understand Sects and Religions in Second Temple Era Jewry<\/p>\n

\u00a0<\/strong>Chapter 5: <\/strong>Jewish Origins and Terminological Meanings of \u201cHebrew\u201d, \u201cIsraelite\u201d and \u201cJew\u201d<\/p>\n

\u00a0<\/strong>Chapter 6: <\/strong>Jewish Apocalypticism as the Roots of the Second Temple Era Divisions<\/p>\n

\u00a0<\/strong>Chapter 7: <\/strong>The Essenes and the Revolutionary Origins of the Zealots and Gospel Apocalypticism<\/p>\n

\u00a0<\/strong>Chapter 8: <\/strong>Pharisees and Proto-Talmudic Judaism on the Two Messiahs<\/p>\n

Chapter 9: <\/strong>Sicarii Uprisings from the Levant to North Africa and How It All Connects<\/p>\n

 <\/p>\n

SECTION 2: THE BUDDHIST CONNECTION<\/strong><\/h4>\n

Chapter 10: <\/strong>Buddhism in North Africa and the Levant and Its Synthesis with Essenic Enochian Judaism to Create the Therapeutae Sect of Judaism<\/p>\n

Chapter 11: <\/strong>The Zen \u201cKoan\u201d Style Parables of the Gospel Myth and the Gospel as a \u201cMega-Parable\u201d<\/p>\n

Chapter 12: <\/strong>The Buddha\u2019s \u201cProdigal Son\u201d Parable and How It Became the Most Famous Parable of \u201cJesus\u201d<\/p>\n

Chapter 13:<\/strong> The Legitimacy and Historicity of Jewish Synthesis with Global Traditions from Buddhism to \u201cJudeo-Sufism\u201d<\/p>\n

Chapter 14:<\/strong> Buddhist Infancy Stories as the Source of the Nativity in the Gospel Myths: \u201cMaya\u201d Mother of Buddha, the Gnostic Ideal of \u201cMaryam\u201d and What the Qur\u2019an Believes About \u201cHer\u201d<\/p>\n

 <\/p>\n

SECTION 3: THE EMERGENCE AND DEVELOPMENT OF THE GOSPEL MYTH<\/strong>\u00a0<\/strong><\/h4>\n

Chapter 15:<\/strong> The Philosophy and Impact of Philo of Alexandria and His Concept of the \u201cLogos\u201d On Second Temple Era Jewish Thought<\/p>\n

Chapter 16:<\/strong> The \u201cTheosebes\u201d God-Fearer Movement and the Pauline Hijacking<\/p>\n

Chapter 17:<\/strong> The Gospel \u201cFan Fiction\u201d Which Made \u201cJesus\u201d in the Image of Their Authors<\/p>\n

 <\/p>\n

SECTION 4: THE GOSPEL, EXPANDED AND REVISED CRUCIFIXION AND RESURRECTION EDITION<\/strong><\/h4>\n

Chapter 18:<\/strong> The Book of \u201cRevelation\u201d As Revolutionary Code on the Eve of Menachem’s Jewish Revolt<\/p>\n

Chapter 19:<\/strong> The Life, Travels and Death of \u201cJudas Thomas\u201d in the Far East<\/p>\n

 <\/p>\n

SECTION 5: AFTERMATH \u2013 FROM QUMRAN TO THE QUR\u2019AN<\/strong><\/h4>\n

Chapter 20:<\/strong> The \u201cPassover Plot\u201d and the CruciFICTION<\/em><\/p>\n

Chapter 21:<\/strong> Paul: Apostle or Apostate? The Islamic Identification of the \u201cAntichrist\u201d as the Founder of Christianity<\/p>\n

Chapter 22:<\/strong> Why All of This \u2013 and None of It \u2013 Matters Today<\/p>\n

 <\/p>\n

Dedicated to my love and my wife Trisha Naziri (1996-2022)<\/strong><\/h2>\n

Rest in Power and Return to us soon, im yirtzeh Ha\u2019Shem<\/em><\/h2>\n

 <\/p>\n

\u201cThe Kingdom of the Father is like a certain man who wanted to kill a powerful man. In his own house he drew his sword and stabbed it into the wall in order to find out whether his hand could physically carry through with the deed. Then he killed the powerful man\u2026\u201d \u2013 The Gospel of Thomas, Saying 98<\/strong><\/p>\n

In this work Dr. Micah Ben David Naziri presents indisputable proof that there is no single<\/em> \u201cHistorical Jesus.\u201d Instead, there is the \u201chistorical creation of the character<\/em> of Jesus.\u201d This character is based upon quasi-historical events that the original author and creator of this \u201cGospel\u201d myth, wished to embed and encapsulate within the story he had to tell. These events emanated not only from the author’s own life, but from that of his revolutionary forerunner (and possibly elder brother) Shim`on ben Yosef, as well as – eventually – from his own son, Menachem ben Yehudah. In short, this work proves the identity of the historical figure(s) behind<\/em> the \u201cJesus\u201d myth. Full stop. The evidence laid out herein demonstrates who composed the original \u201cGospel\u201d myth, what historical events, and figures inspired them in doing so, why they did this \u2013 what they sought to accomplish by doing this \u2013 and how \u201cfan fiction\u201d of what would become this \u201ccult classic,\u201d of sorts, came to supplant the original tale and its intentional symbolism and allegory.<\/p>\n

The primary scholarly argument for the historicity of \u201cJesus\u201d remains that no Jewish community would claim that their rabbi was the Messiah, and then willingly claim that he was crucified,[1]<\/a> unless such a claim was so widely-attested,[2]<\/a> that it could not be disowned and instead had to be explained. This makes a lot of sense, but unfortunately it assumes a lot. First of all, it assumes exactly what it says, that no Jewish community in the First century would have accepted someone as Messiah if they were crucified. But this requires us to ignore the Talmudic and Essenic views of the \u201cdual Messiahs\u201d of Ben Yosef and Ben David, which were very much discussed in First century Judea. It also requires us to ignore the fact that the Chazon Gavriel<\/em> tablet, discovered in the year 2000, evidences that a Messiah \u201cBen Yosef\u201d had in fact come and been killed in approximately 4 B.C.E. (apparently Shim`on Ben Yosef), following the death of Herod. Whatever may or may not have happened with a \u201cJesus Movement\u201d later, we can be sure that they knew about this death by decapitation, and the fact that the Essenic \u201cChazon\u201d still seemed to view this man as a Messiah figure who would \u201cin three days, rise\u201d \u2013 apparently, in spirit.[3]<\/a><\/p>\n

The argument advanced herein is that in three days he did rise, in the movement of one Judah the Galilean, the co-founder of the Zealot Movement, who I identify as one and the same as \u201cJudas Thomas\u201d the \u201ctwin\u201d of \u201cJesus\u201d in the Gospel narrative. That Gospel narrative was originated and intended as a revolutionary oral myth, created by this revolutionary figure, and spread by his companions, which took on a life of its own once it was appropriated by Gentiles \u2013 including Paul, who I believe this community saw as the \u201cAntichrist\u201d (1 John 2:18; 1 John 2:22; 1 John 4:2\u20133; 2 John 1:7) the \u201cFalse Prophet\u201d (Revelation 13:11\u201318) also, \u201cBalaam son of Beor\u201d (Revelation 2:14) and \u201cthe Beast who came up out of the Earth\u201d (Revelation 13:11\u201318; 19:20; 20:10), as well as other similar, less-than-flattering designations.<\/p>\n

This work contends further that Judah the Galilean worked within the context of both Phariseeism and Essenism (along with his group\u2019s co-founder, \u201cZadok the Pharisee\u201d), and the Essenic offshoot of the North African \u201cTherapeutae\u201d sect, which modern scholarship has associated with at least a \u201cTheraveda\u201d Buddhist influence, from regional proselytism of the same. As such, apparently syncretic and pluralistic in his approach \u2013 with revolution, rather than Jewish orthodoxy as his primary goal \u2013 Judah the Galilean seems to have synthesized this Essenic idea of a \u201csuffering servant\u201d Messiah \u201cson of Yosef\u201d with the universal Buddhist idea the \u201cBuddha nature\u201d and \u201cBuddha within\u201d us all. For him, the \u201cGood News\u201d or \u201cProclamation\u201d was that the Messiah had come \u201cin the flesh\u201d (a pun, as the term for \u201cGospel\u201d or \u201cBasar<\/em>\u201d \u2013 \u05d1\u05e9\u05e8 \u2013 literally meant both<\/em> things, as we will discuss in detail within Chapter 7), could not be killed because he was not limited to one singular individual, and could be embodied inter-generationally, or even by an entire movement.<\/p>\n

This work is intended first and foremost for the average person. It is not intended for theologians and academics to bicker over, though given enough time and discussion, this will certainly happen. Until then, the purpose of this work is to reason with the reader. To do this, I not only thoroughly document every claim and argument advanced herein, but I interweave both personal and sociological anecdotes to illustrate the topics being discussed and to describe precedents for what I am contending happened two millennia ago in the Land of Judea and Israel. As such, much of this book maintains a fairly conversational tone.<\/p>\n

This work demonstrates that the author combined historical incidences and individuals involved in messianic revolts from 4 B.C.E. until the eve of the Jewish Revolt of 66 C.E., in an ever-evolving narrative of an \u201cEternal Messiah\u201d figure who first \u201cresurrected\u201d from the death of Shim`on son Yosef, in the personage and revolution of the \u201cGospel\u201d originator, Judah the Galilean \u2013 Yehudah Ha\u2019Galili \u2013 and finally in the crucifixion of his own sons Ya`qov and Shim`on, followed by the messianic leadership of yet another son, Menachem \u2013 the \u201cComforter\u201d \u2013 who orchestrated the Jewish Revolt against Rome.<\/p>\n

It demonstrates further that the \u201cGospel\u201d was composed intentionally as a myth <\/em>\u2013 teaching truths through story-telling \u2013 rather than as a history book. It furthermore demonstrates that this was the same conclusion arrived at by Muhammad (d. 632 CE) in Late Antiquity, who orated carefully-worded statements about, and attributions to, \u201c`Isa,\u201d so as to state the facts about this character and concept without outrightly contradicting the faith and presumptions of those who were not yet ready to discover the history behind the story. Establishing the Gospel story as intentionally myth, I will literarily analyze the work and the apparent intentions and elements composed by the originator of the story.<\/p>\n

FOOTNOTES:<\/h2>\n

[1]<\/a> Here we see the Criterion of Embarrassment. The Historical-Critical criteria of determining probable historicity of any given historical source or claim will be discussed throughout this book and outlined in Chapter 2.<\/p>\n

[2]<\/a> The Criterion of Wide Attestation<\/p>\n

[3]<\/a> Don\u2019t worry, these claims will all be summarized in the pages that follow, and cited with copious documentation, followed by in depth analysis in each of the chapters to come.<\/p>\n

HOW TO GET AN ADVANCED COPY:<\/h2>\n

To obtain a preliminary draft of the chapters completed thus far, DONATE ANYTHING to:<\/strong><\/p>\n

CASHAPP: $MicahNaziri<\/strong>
\nVENMO: Micah-Naziri<\/strong>
\nPAYPAL: MikhahBenDavid@gmail.com<\/strong><\/p>\n

Help SPREAD THE WORD!<\/h3>