NJ Drones, UFO's, Orbs, EXPLAINED - God and the Electric Universe

In this video I’m going to introduce the concept of The Electric Universe and the Unity of God as it relates to UFO sightings and Plasma Orbs visible in the sky. 

The concept of an "Electric Universe" teaches us that cosmic phenomena are governed not only by gravity but also by electromagnetic forces. This scientific model highlights the interconnectedness of all things in the cosmos, suggesting a vast, unified electric grid that links stars, galaxies, and even the subatomic particles that compose our world. Intriguingly, this idea resonates deeply with the Jewish understanding of divine unity, encapsulated in the phrase “God is one” found in the Jewish Scriptures. This perspective invites a profound synthesis between modern science and ancient wisdom, illuminating the spiritual dimensions of the universe’s electric architecture. For more on this please see my video called “The universe is the Mind of God”.

In my study of the Electric Universe model, I understand that electromagnetic forces form a dynamic network that connects the smallest atoms to the largest galactic structures. Electric currents travel through plasma—a state of matter that makes up more than 99% of the observable universe—forming vast filaments that thread through space. This vision of the universe as an interlinked and harmonious whole mirrors the Jewish understanding of creation as an expression of divine oneness. And is further displayed in the wisdom of Kabbalah and the structure of the Sefirot. 

According to Jewish thought, God is the ultimate source and sustainer of all existence, a single, indivisible force that permeates every aspect of reality. Just as the Electric Universe suggests a unified field where all things are connected, Jewish theology asserts that all of creation is bound together by God’s sustaining presence. The electromagnetic grid of the cosmos can thus be seen as a physical manifestation of this divine unity.

Furthermore, In my understanding I perceive God as an “architect” which also aligns seamlessly with the Electric Universe model. In Jewish thought, God is both transcendent and immanent, creating the universe and remaining intimately involved within it. This dual role is reflected in the intricate design of the electric cosmos, where order emerges from chaos, and complexity arises from simplicity. Just as electricity today is controlled and distributed in a vast network of grids.

The Torah and kabbalistic teachings describe God as the ultimate designer who imbues the universe with purpose and harmony. Similarly, the Electric Universe model suggests that the interconnected cosmic web is governed by fundamental laws, orchestrated with precision. This parallels the Jewish view that the natural world is an expression of divine will, with every atom, current, and star reflecting the Creator’s wisdom.

By now you're likely asking the question “What does all this have to do with drones over New Jersey, UFO’s and flying Orbs?”. I’m getting to that I promise. 

The Electric Universe theory, quantum physics, and Jewish mysticism, all suggest that the universe itself functions like a vast, interconnected consciousness, where information and energy flow seamlessly through its electric network. This idea resonates with the Jewish mystical belief in the unity of all souls and their connection to the divine source. In Kabbalah, all individual entities are viewed as parts of a single, greater whole, united by the light of the Creator. This “light” can also be thought of as a divine electrical current. This light is in essence the light of life. The electrical energy that animates every biologically living thing, as well as things that may appear living in the sky. In theory, that energy itself is a living energized part of existence.   

From this perspective, the electric grid of the universe symbolizes not only physical connectivity but also spiritual oneness, and defines the state of living. Just as electrons move through circuits, transmitting energy across vast distances, so too do divine energies flow through creation, linking all beings in a cosmic display of unity and interdependence. I suggest this “flow of energy” into and within the universe is part of the Unidentified Aerial Phenomenon that has been witnessed by many. For generations UFO sightings have been seen and caught on camera. But this is just part of the electric universe we are all part of. Some suggest we may be witnessing “alien life”, but in reality we are just witnessing the electric universe displaying its energy, which is itself a type of life form. As I’ve already suggested, this energy is itself the essence of life. A plasma orb, filled with divine energy from the creator, is a type of life form that is interacting with the created order with a God given purpose.

Thus, the prevalence of plasma in the Electric Universe provides a compelling explanation for various unexplained aerial phenomena, such as UFOs, UAPs, or the sighting of glowing "orbs" in the sky. Plasma—the fourth state of matter—is a highly conductive medium that can generate luminous, dynamic displays when interacting with electromagnetic forces. These natural occurrences, often mistaken for extraterrestrial life, are likely manifestations of the electric universe's “life like’’ plasma dynamics.

Recent sightings, such as those in New Jersey, have drawn attention to glowing orbs that exhibit erratic and seemingly intelligent movement. While some of these phenomena may involve human-made drones or experimental technologies, the plasma-based nature of the Electric Universe suggests a natural origin for many of these sightings. Plasma orbs can appear alive, behaving like single-cell organisms as they interact with their environment, giving the illusion of high tech space craft type behavior. To an uninformed observer, these phenomena might resemble extraterrestrial entities, yet they are entirely natural expressions of the electric cosmos—an intricate part of God’s creation.

On top of the current prevalent observance of these plasma orbs in the sky there is also a high possibility of drones being used to explore the phenomenon. This only adds to the aerial display. Many scientific research institutions are privately involved in the research of plasma. As plasma contains the potential for unlimited energy sources, for use in sustainable energy across diverse energy sectors, and also for potential use in military weapons. Both of these industries, exploring plasma and plasma fusion, would be very top secret and would likely not be made known to the public. This research may be what is taking place currently. But the real question is: “Why is the universe displaying an uptick in electrical energy right now that’s observable to the naked eye”? Are plasma orbs a result of something much bigger happening  in the universe? Or perhaps we simply live in an instagram and tik tock age where everyone is filming the sky and able to access the display instantly.  

In conclusion, the Electric Universe model and the Jewish idea of divine unity converge in their vision of an interconnected cosmos governed by a singular, sustaining force–a force of life that is energy itself. Science and spirituality, often seen as separate realms, find harmony in this perspective, revealing the universe as both a physical and metaphysical tapestry of connection and coherence along with a display of electrical energy phenomena. 

Through the lens of Kabbalah and Jewish wisdom, we see a profound insight into the spiritual architecture of the Electric Universe, emphasizing the order, balance, and unity that underlie all creation. Similarly, plasma phenomena in the Electric Universe—including the luminous orbs that intrigue and mystify observers—reflect the beauty and complexity of a cosmos that is simultaneously physical, alive, and divine. As we explore these connections, we are reminded of the timeless truth: all things are one, bound together by the divine light of the Creator, who is both the architect and the essence of the electric universe. Thus we profess that God is ONE, that is God is all that there is, He alone exists, He is existence itself. The electric cosmos emanates from HaShem alone and thus so does everything within it. Including Orbs over New Jersey!

The Jewish Temple being built NOW - Rebuilt 3rd Temple is the Light of t...

In this video presentation I’m going to teach about the soon coming and building of the third Temple in Jerusalem and how this is a sign of redemption and divine presence for all humanity.

The prophecy of the Third Temple, as described in the Book of Ezekiel (chapters 40-48), holds great significance in Jewish eschatology and redemption. It represents not only a physical structure but also a spiritual and cosmic reality that signals the arrival of the messianic age—a time of ultimate redemption for Israel and all humanity. The Third Temple is envisioned as a visible sign from God, affirming His eternal covenant with Israel and heralding a new era in which His divine presence, the Shekinah, will dwell among His people.

Ezekiel’s vision of the Third Temple is striking in its precision and grandeur, symbolizing a perfect harmony between heaven and earth. The construction of this Temple is not merely an architectural achievement but a divine act that fulfills the promises made to the patriarchs and prophets. As the prophet states, "I will make a covenant of peace with them; it will be an everlasting covenant. I will establish them and multiply them, and I will set My sanctuary in their midst forever" (Ezekiel 37:26).

The rebuilding of the Temple is a divine affirmation that the time of exile, both physical exile (for Israel) and spiritual exile (for all humanity), has ended. It signifies that God’s relationship with Israel is fully restored, and His presence is no longer concealed. The Shekinah, which departed from the First temple due to the covenant transgressions of Israel, will return in glory, dwelling permanently among His people and visible for all humanity to behold. Thus, I view the final temple in Jerusalem as being the preeminent sign of God’s divine presence. The presence of the Shekinah in the Third Temple will have a transformative impact not only on Israel but on the entire world. As the prophet Isaiah declares, "The earth will be filled with the knowledge of the Lord as the waters cover the sea" (Isaiah 11:9). This knowledge is not merely intellectual but experiential, as humanity will come to recognize the sovereignty and unity of HaShem, the God of Israel.

The Temple will serve as the epicenter of divine light, radiating truth and righteousness to all nations. In this age of redemption, the barriers that separate humanity from God will be removed, and His light will illuminate the hearts and minds of all people. The nations will acknowledge that "HaShem alone is God; there is none else" (Deuteronomy 4:39), and they will seek to walk in His ways. God also says through the prophet Isaiah in chapter 56 verse 7  “For my sanctuary will be called a house of prayer for all Nations” indicating that all humanity will benefit from the construction of the final temple. 

The universal knowledge of Torah is something that I see as being of utmost importance with the coming of the final temple. Central to this vision is the prophecy that "the Torah will go forth from Zion, and the word of the Lord from Jerusalem" (Isaiah 2:3). The Temple will be the seat of divine instruction, guiding humanity in the paths of justice and peace. Nations will no longer wage war, as they will "beat their swords into plowshares and their spears into pruning hooks" (Isaiah 2:4). This universal recognition of HaShem, the God of Israel will bring about a profound transformation in human society. The values of the Torah—compassion, justice, and humility—will become the foundation of global civilization. Humanity will unite under the banner of divine truth, fostering an era of unprecedented harmony and cooperation.

The establishment of the Third Temple will affirm Israel’s role as God’s faithful servant and a light to the nations. As Isaiah proclaims, "I will also make you a light for the nations, that My salvation may reach to the ends of the earth" (Isaiah 49:6). Through Israel’s obedience and dedication to God, the blessings of redemption will flow to all humanity. The Temple will stand as a testimony to God’s faithfulness and the chosenness of Israel. It will also serve as a beacon of hope and inspiration, drawing people from all corners of the earth to seek the God of Israel and learn His ways. As Zechariah foretells, "Many peoples and powerful nations will come to Jerusalem to seek HaShem Almighty and to entreat Him" (Zechariah 8:22).

From my understanding of scripture, I believe the construction of the third temple brings about the Messianic age. The messianic age is inaugurated by the rebuilding of the Third Temple, and will be marked by unparalleled peace and prosperity. The Middle East, a long time region of conflict and wars, will become a center of harmony and blessing. Economic abundance, the eradication of hunger, and the cessation of war will characterize this era. The psalmist’s vision will be realized: "The Lord will give strength to His people; HaShem will bless His people with peace" (Psalm 29:11). If the God of Israel can redeem and perfect one of the most unstable and conflict ridden areas in human history, the middle east, surely he can redeem all of humanity wherever its dwellings may be. 

When the temple is built righteousness will begin to flourish, and the world will experience the fullness of God’s blessings. "In that day, the mountains will drip with sweet wine, and the hills will flow with milk; all the brooks of Judah will flow with water" (Joel 3:18). These blessings will begin in Israel and spread outward, transforming the entire world. Just as a community well is the sole water source for many people, so too Israel will be the wellspring of truth that flows out to many peoples and Nations. 

The Third Temple will not be a symbol of exclusivity but of universal redemption. It will demonstrate that the God of Israel, HaShem is the Creator and Sovereign of the entire universe. As the prophet Malachi declares, "From the rising of the sun to its setting, My name is great among the nations" (Malachi 1:11). In this time of redemption, humanity will come to understand that the God of Israel is the source of all life and goodness. The Temple will serve as a reminder of His love and mercy, calling all people to repentance and renewal. The peace and unity that flows from Jerusalem will be a testament to God’s plan for creation and His desire for the perfection of humanity.

I see that the prophecy of the Third Temple offers a vision of hope and redemption for Israel and all humanity. It signifies the fulfillment of God’s promises, the restoration of His presence among His people, and the dawn of a new era in which His light will shine upon the entire world. As we await the realization of this vision, we are reminded of our responsibility to prepare ourselves and the world for this momentous time. We must strive to perfect righteousness in our own lives and thus give strength to the process of redemption. 

May we merit speedily and in our own day to see the rebuilding of the Temple and the arrival of the messianic age, when "HaShem will be King over all the earth; on that day, HaShem  will be One and His name One" (Zechariah 14:9).

Christ Imputed Righteousness - Refuted by Scripture

In this video presentation I’m going to teach on the scriptures found in Ezekiel Chapter 18 as it pertains to individual responsibility and its rejection of imputed righteousness.

Ezekiel Chapter 18 is a cornerstone of Jewish theology regarding individual responsibility for sin and righteousness. It refutes the notion of transferable punishment or substitutionary vicarious merit, emphasizing instead that each person bears the consequences of their own actions. This chapter, particularly verses 19-20, underscores the principle that the righteousness of the righteous is upon them alone, and the wickedness of the wicked rests solely on their own heads. These scriptures directly contradict the Christian doctrine of imputed righteousness through Jesus Christ, revealing a fundamental divergence between soteriology in the Hebrew Scriptures and that of Christian theology.

I’m going to first explain the context of this chapter. Ezekiel 18 addresses the misconception held by the Israelites in exile, who believed they were suffering for the sins of their ancestors. This belief was encapsulated in the proverb: “The fathers have eaten sour grapes, and the children’s teeth are set on edge” (Ezekiel 18:2). God, through Ezekiel, explicitly rejects this idea, affirming that everyone is judged according to their own deeds. As God says through the prophet: “The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself” (Ezekiel 18:20).

The chapter is clearly about individual accountability for sin. The chapter lays out various scenarios to illustrate that each individual’s standing before God is determined by their own choices:

Choice one: The Righteous Man: A man who follows God’s commandments, refrains from idolatry, and acts justly is declared righteous. “He shall surely live” (Ezekiel 18:9).

Choice 2: The Wicked Son: If this righteous man has a son who engages in sinful behaviors, the son alone is held accountable for his actions. The father’s righteousness cannot shield the son from judgment (Ezekiel 18:10-13).

Choice 3: The Repentant Sinner: A wicked person who turns away from their sins and begins to live righteously will not be condemned for their past actions. “None of the transgressions which he has committed shall be remembered against him” (Ezekiel 18:22).

Choice 4: The Righteous Who Turns to Wickedness: Conversely, if a righteous person abandons their righteous ways and commits iniquity, their previous righteousness will not save them. “All the righteousness which he has done shall not be remembered” (Ezekiel 18:24).

I find that Verses 19-20 of Ezekiel 18 contain the heart of God's teaching on this topic. These pivotal verses make it unequivocally clear that righteousness and sin are non-transferable: God says clearly through Ezekiel: “Yet you say, ‘Why should the son not bear the guilt of the father?’ Because the son has done what is lawful and right, and has kept all My statutes and observed them, he shall surely live. The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself” (Ezekiel 18:19-20). This passage encapsulates the Torah’s teaching on justice. Responsibility for sin or righteousness is personal and cannot be transferred from one individual to another.

The Prophet Ezekiel is consistent with Jewish Soteriology and the Torah’s foundations. Jewish theology, as rooted in the Torah and expanded upon in the Prophets, consistently maintains the principle of individual accountability. The Torah itself reinforces this idea in numerous places: As the Torah states in Deuteronomy 24:16: “Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; a person shall be put to death for his own sin.” And again as the Torah states in Exodus 32:33: “When Moses pleads with God to forgive the Israelites’ sin, even offering himself as a substitute, God responds: “Whoever has sinned against Me, I will blot him out of My book.” So we see these texts clearly affirm that neither sin nor righteousness can be imputed from one person to another. Each individual’s moral standing before God is determined by their own actions.

Despite the clear teachings of the Torah and the Hebrew Scriptures at large, we find the Christian Doctrine of Imputed Righteousness nowhere to be found. In stark contrast to the Scriptures, Christian theology introduces the concept of imputed righteousness through Jesus Christ. According to this doctrine, Jesus’ supposed perfect righteousness is credited to all believers, while their sins are imputed to just him on the cross. This teaching is central to Pauline theology, as seen in passages such as 2 Corinthians 5:21 which states: “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”

However, again this idea is entirely foreign to the Hebrew Scriptures. Ezekiel 18 explicitly denies the possibility of one person bearing the sins of another or transferring their righteousness to someone else. The Torah’s legal and ethical framework further reinforces the principle of individual responsibility, leaving no room for the substitutionary atonement espoused by Christianity.

I believe the Christian doctrine on justification is introduced because of foreign Influences. Christianity has Greco-Roman influence upon its soteriology and especially its idea of Imputed Righteousness. The Christian concept of imputed righteousness aligns more closely with Greco-Roman philosophical ideas than with Jewish theology. Plato’s philosophy, for instance, often emphasized abstract social ideals and metaphysical exchanges, or the idea of dying for a social cause, and other such concepts that may have influenced early Christian thinkers operating within a Hellenistic context. The notion of a divine intermediary bearing the sins of others reflects a departure from the concrete, justice-oriented teachings of the Torah and the Prophets.

In my conclusion, I see that Ezekiel 18 presents a clear and uncompromising message: each person is responsible for their own actions. Righteousness and sin are not transferable, and judgment is rendered based on individual choices. This teaching is foundational to Jewish theology and stands in direct opposition to the Christian doctrine of imputed righteousness through Jesus Christ. Far from being rooted in the Hebrew Scriptures, this doctrine represents a foreign concept, likely influenced by Greco-Roman thought. For those who seek to understand the biblical view of justice and salvation, Ezekiel 18 offers a timeless and unambiguous answer, that personal responsibility is the cornerstone of God’s justice.

PROOF Jesus was born December 25 - Christmas In Pauline Christianity

In this video presentation I’m going to argue that December 25th is likely the most historically accurate day that the earliest Christians celebrated the birth of Jesus Christ.

The question of whether Jesus of Nazareth was a historical figure or a mythological fabrication has long intrigued historical scholars and theologians. In this video I’m going to suggest that Jesus was not a historical person but rather a celestial being, akin to other savior gods in ancient Greek and Egyptian traditions. My perspective here, which I believe to be supported by a historical literary analysis of early Christian writings, particularly those of the Apostle Paul, is a viable lens through which to understand the origins of Christianity.

In my research on the origins of Christianity I’ve seen the clear parallels between Jesus and other mythological deities who were venerated as celestial figures. I propose that the earliest Christians, including Paul, likely believed in a purely mystical and heavenly Jesus who existed in the spiritual realm. This Jesus was not a literal man who walked the Earth but rather a divine figure who performed salvific acts in the heavens (as all the other greco-roman and Egyptian savior gods of that day did).

The writings of the Apostle Paul are the earliest Christian writings we have and Paul was the first person in history to ever mention that name “Jesus Christ”. In view of this I’d like to point out that the Jesus referencing passages in Paul’s letters lack any reference at all to a historical biography of Jesus. Instead, Paul speaks of Jesus in abstract, mystical, and cosmic terms. For instance, in Philippians 2:6-8, Jesus is described as a pre-existent divine being who humbled himself by taking on a heavenly form to achieve redemption, and as spiritual being was only in the appearance of the ‘likeness’ of a man. There is no mention of Jesus’ earthly ministry, birthplace, or family—elements that one might expect if Paul were referencing a historical figure.

So what does this have to do with Christmas and the dating of Jesus’ mystical birth occurring during the winter solstice around December 25th?  

One of the clear features of the mythical Jesus view is its connection to solar mythology. In ancient traditions, many savior gods, such as Osiris, Mithras, and Dionysus, were closely associated with the cycles of the sun. These deities often embodied themes of death and rebirth, symbolizing the solar cycle of the winter solstice, when the sun appears to "die" and then "rise" again, heralding longer days and renewed life.

The mythical view suggests that Jesus fits within this framework. As a savior god, Jesus’ death and resurrection align with the motif of the dying and rising sun. This symbolic connection would have been deeply meaningful in the ancient world, where the sun’s movements were seen as critical to agricultural and spiritual renewal. The notion of Jesus being “born” during the winter solstice—around December 25th—is consistent with this solar imagery, as this date marks the “rebirth” of the sun in many pagan traditions.

The earliest Christians, influenced by Hellenistic and Jewish mystical traditions, would likely have conceived of Jesus as a celestial intermediary between God and humanity. My analysis here emphasizes that Paul’s epistles—the earliest Christian writings—contain no mention of Jesus’ earthly deeds, teachings, or crucifixion under Pontius Pilate. No mention of Jesus as a literal historical person on earth. Instead, Paul focuses on a spiritual Jesus whose sacrifice takes place in the heavenly realm, as a mystical son of God. This aligns with the broader pattern of the various savior deities of the first century who were believed to operate in the cosmic plane, or heavenly realms.

Historically we know there was a heavy role of syncretism in early Christianity. The merging of Jewish apocalyptic thought with Greco-Roman mystery religions provided fertile ground for the development of a mythological savior figure. The adoption of December 25th as the date of Jesus’ birth by Christians was likely an attempt to align Jesus with existing solar deities, thereby making the new faith more accessible to other pagan converts. It is highly likely that the earliest Christians, who viewed Jesus as a celestial solar deity, also celebrated his “birth” on the winter solstice. This date symbolized the "rebirth" of the sun and aligned perfectly with their understanding of Jesus as the “Light of the World” and a bringer of renewal. The symbolic significance of December 25th in ancient cultures would have resonated deeply with early Christian theology, further cementing this date as a fitting celebration of Jesus' celestial and salvific nature.

If the earliest Christians of Paul’s day believed Jesus to be a heavenly being rather than a historical figure, this has profound implications for our understanding of Christianity’s origins. The mythical Jesus theory challenges the assumption that the Gospels—written decades after Paul’s letters—provide a reliable historical account of Jesus’ life. Instead, these narratives represent a later effort to historicize a celestial myth for theological and political purposes. Just like many pagan deities in the greco roman world have historical narratives written about them. Being portrayed as a real person, going on adventures, meeting various peoples and encountering various cultures, experiencing trials, so too the gospels are written decades later to paint Jesus in similar historical fashion. Even though he was a mythical heavenly savior god, he was written about as the main character in the mythical historical fiction narratives of the day.

It is in the historical fiction narratives of the Gospels called Matthew and Luke that Jesus’ mystical birth is described. Both narratives are described as allegories within the cosmology of the zodiac. Describing the main character, baby Jesus, under a bright star. The association of Jesus with the cosmology of the winter solstice further underscores the symbolic nature of his story. As the “Light of the World,” Jesus’ birth during the darkest time of the year carries rich metaphorical significance, reflecting the hope and renewal associated with the sun’s return. This interpretation not only situates Jesus within the broader tradition of solar deities but also provides a compelling explanation for the enduring power of his myth. This is tied directly to the reason why Christendom has celebrated the birth of the sun of god, the savior deity, Jesus Christ, as taking place on December 25th. And rightly so, for the winter solstice is the proper date for a sun god savior to be born in ancient pagan and hellenistic cosmology. 

In conclusion, I think that by understanding Jesus as a celestial mystical savior figure rooted in ancient solar traditions, we gain a deeper appreciation for the cultural and spiritual dynamics that shaped early Christian belief. Whether one views Jesus as a historical figure or a mythological fabrication, the exploration of his story is a reflection of universal themes—such as death, rebirth, and the triumph of light over darkness—something that billions of people have celebrated during the winter solstice, around December 25th, for nearly 4000 years. So it seems more than reasonable that Christians today who worship a solar savior deity also worship and honor their deity’s birth on that day. 

Was Jesus a NEW Moses? - Jesus vs Torah

In this teaching I’m going to show how the Christian writings attempt to portray Jesus as the "New Moses".

The New Testament, or more properly called “The Christian Writings” attempts to portray Jesus Christ as a figure deeply parallel to Moses, the Redeemer of Israel. This deliberate effort tries to align Jesus with Moses in order to position him as a type of "replacement Moses," transcending the Torah's centrality in Judaism and creating a proposed new covenant that reshapes the original biblical faith. My presentation highlights key parallels between Moses and Jesus, illustrating how the New Testament attempts to mirror Moses' life and mission to craft a narrative that promotes Jesus as a transformative figure for people outside of Israel and outside of Judaism. I see this as an attempt to create a “New Moses” figure for the Greco-Roman world.

Jesus, like Moses, is shown to be the "Good Shepherd" of Israel. Both Moses and Jesus are portrayed as shepherds in both a literal and metaphorical sense. Moses, who tended the flocks of his father-in-law Jethro (Exodus 3:1), is often referred to as the shepherd of Israel, leading the Israelites out of Egypt's bondage and guiding them through the wilderness. Similarly, Jesus refers to himself as "the Good Shepherd" in the Gospel of John (John 10:11), emphasizing his role in guiding, protecting, and saving his followers from spiritual death.

Both Jesus and Moses were Threatened by Wicked Kings as Infants. Moses and Jesus both narrowly escape death as infants due to the murderous intentions of ruling monarchs. In Exodus 1:22-2:3, Pharaoh decrees the death of all Hebrew male infants, forcing Moses' mother to hide him in a basket. Centuries later, King Herod orders the massacre of male infants in Bethlehem in an attempt to eliminate Jesus (Matthew 2:16-18). These strikingly similar accounts cast both figures as divinely protected saviors destined to lead their people.

Both Moses and Jesus are Lawgivers and Teachers of God's Truth. Moses is the quintessential lawgiver, ascending Mount Sinai to receive the Torah and delivering God's commandments to Israel (Exodus 19-20). Similarly, Jesus is presented as a lawgiver in the Sermon on the Mount (Matthew 5-7), where he expounds upon and reinterprets Mosaic law. Jesus' declaration, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17), explicitly ties his teachings to Moses’ legacy while asserting a new interpretation for a broader audience. Jesus is being displayed as giving his own version of the law from on top of the “mount” of beatitudes. Just as Moses was upon Mount Sinai.

Both Moses and Jesus are said to be Deliverers from Slavery. Moses leads Israel out of physical bondage in Egypt, a defining moment in Jewish identity (Exodus 12-14). Jesus, on the other hand, leads his followers out of spiritual slavery to sin. In John 8:34-36, Jesus declares, “Everyone who sins is a slave to sin... So if the Son sets you free, you will be free indeed.” The liberation theme is central to both figures, but Jesus’ mission is framed as a universal, spiritual exodus rather than a physical one confined to the Israelite nation. In this way Jesus is displayed as a deliverer for the Greco-Roman world. 

Both Moses and Jesus are proposed to be Covenant Mediators. Moses establishes the Mosaic Covenant between God and Israel at Mount Sinai, sealed with the blood of sacrifices (Exodus 24:8). This covenant forms the foundation of Torah Judaism. Similarly, Jesus inaugurates a new covenant during the Last Supper, symbolized by the bread and wine as his body and blood (Luke 22:20). His crucifixion is presented as the ultimate sacrificial act that seals this new covenant, purportedly fulfilling and superseding the old covenant.

A few other examples that come to mind of Jesus being portrayed as a new Moses are: Moses gave his followers manna bread from heaven in the wilderness. Jesus fed thousands of his followers with bread he made out of nothing and then claimed that he himself was the bread from heaven. Moses walked through the reed sea on dry land to bring his people to safety on the other side, while Jesus walked on the sea of galilee and calmed the storm to get his disciples to safety on the other side. God spoke to Moses from heaven and the people heard, God spoke to Jesus from heaven and the disciples heard.  

Analyzing these comparisons, I see the novel story of Jesus as an attempted shift towards a New Religion for Hellenist Jews who were already engrossed in Greek worldviews and dabbling in the Greco-Roman mystery religions.

The New Testament's portrayal of Jesus as a "new Moses" appears to go beyond mere typology. By casting Jesus as a second Moses, the New Testament redefines central elements of Judaism, such as the covenant, the law, and the role of the Messiah. Unlike Moses, whose mission was to uphold and expand Torah Judaism, Jesus is presented as the foundation of a supposed new covenant, one that emphasizes faith in the story of a demi-god figure, over Torah and adherence to ceremonial law. By simply believing in the demi god, the story of the new Moses named Jesus, one can obtain righteousness irrespective of one's standing as a Pagan, a Roman, a Greek, or just as one unwilling to delight in and follow the Torah. 

This shift aligns with the context of the Roman Empire, where Hellenistic influences and a polytheistic worldview dominated. The New Testament narrative's universalistic approach and reinterpretation of Jewish tradition arguably make Christianity more accessible to non-Jewish audiences, particularly those in a Greco-Roman culture and especially for those who were already accustomed to worshipping demigods, or anointed “christs” as god-men teachers like Jesus. By framing Jesus as a figure who transcends Moses, the New Testament effectively establishes a new religious identity for Hellensit Jews and Greeks that diverges from Torah Judaism, accommodating the theological and cultural sensibilities of the broader Roman world.

 The writings of Paul, the first person in recorded history to ever write about Jesus Christ, was able to begin transforming the Greco-Roman world with his newly found idea of creating a new type of Moses for the Roman empire. A new Moses that pagan’s could accept without having to follow the Torah and be united with the Jewish people and the Nation of Israel.

In conclusion, The parallels between Moses and Jesus in the New Testament are striking and deliberate, serving to position Jesus as a replacement Moses who fulfills and supersedes the role of the original prophet Moses and the Torah. This narrative attempts to align Jesus with Jewish tradition, to give it credibility, but it completely redefines it, creating a new religious framework that departs from Torah Judaism and thus the Scriptures entirely. By promoting Jesus as the mediator of a supposed new covenant, the New Testament lays the foundation for a distinct and new religion that appeals to both Apostate Hellenist Jews and Pagan Gentile audiences. This marks a significant transformation in the history of faith and culture in the Greco-Roman world. A shift that the Roman Empire eventually found extremely useful to help it dominate the western world, by the power of the sword, and the power of their newly found syncretistic religion which they called Christianity. 

Finding GOD we must look WITHIN - A Jewish view of the Soul

ELIJAH the prophet is coming NOW - Prophecy and Kabbalah