In this follow-up to Parts 1 and 2, we continue applying Dr. Jay Smith’s rigorous historical-critical method to both Christianity and Islam. The latest video from History Valley features Dr. Jay Smith discussing the work of a French revisionist scholar. This scholar argues that a specific Jewish-Christian group played a major role in the formation of the Quran.

This strengthens the central thesis of my book, Adam, The Blueprint of Creation and The Tree of Life: there is only one original blueprint given to Adam at creation. This code was preserved through the Torah and the Jewish people as the firstborn. Both Christianity and Islam represent later human constructions built upon — or diverging from — that foundational code.

Key Points from the Video

The discussion centers on French revisionist scholarship that builds on the German Inarah School (Lüling, Luxenberg). The French scholar proposes that a particular Jewish-Christian community — likely Ebionite or similar Torah-observant groups — was instrumental in shaping the early Quranic material.

This aligns with what my good friend Avi Lipkin taught me starting in 2005. There are traditions that the Quran was influenced by a Catholic Priest and an Ebionite Rabbi (a follower of Jesus who maintained Jewish practices). The video explores how this group’s liturgical texts, hymns, and monotheistic teachings were later Arabized and reframed into the Islamic narrative.

Dr. Jay Smith connects this to his broader argument. He states the Quran shows heavy dependence on pre-Islamic Christian and Jewish-Christian sources, especially Syriac Aramaic Christian hymns and lectionaries. When read with Syriac grammar and vocabulary in mind, many passages reveal Christian liturgical origins rather than original Arabic revelation.

Applying Jay Smith’s Method Consistently

Jay Smith demands early evidence, independent corroboration, and transparency about textual layers. When we apply this standard:

• Islam: Shows clear signs of borrowing and reworking earlier Christian material (as the French and German scholars demonstrate).
• Christianity: Also shows layers of development. Paul’s letters and the Gospels reflect adaptation in a pagan Roman world. Later doctrines (e.g., at Nicaea) were formalized without the original Jewish keepers of the blueprint.

Both traditions took from the Hebrew source and created new systems. They truly are two sides of the same coin.

Return to the Original Blueprint

Rabbi David Fohrman (A Book Like No Other) shows that the Ten Commandments at Sinai revealed principles already present in Genesis. The Torah speaks to all humanity — to Adam — as in Leviticus 18:5:

“You shall therefore keep My statutes and My rules, by which a man (Adam) shall live.”

Eternal life is promised in Genesis 3:22 by reaching out to the Tree of Life — the original code — not through later intermediaries or replacement systems.

Rabbi Ephraim Palvanov rightly highlights the Noahide laws (derived from Genesis 2:24 and 9:6) as part of the shared universal foundation. However, when traditions overlay new covenants and figures, they move away from the single Tree of Life.

Conclusion

The French revisionist work discussed in the video, combined with Avi Lipkin’s teachings, Jay Smith’s analysis, and the German scholars, reveals the deep interconnections between Christianity and Islam. Both are derivative systems built on earlier material from the Hebrew root.

The call remains: return to the one original blueprint given to Adam and preserved by the Jewish people. As Isaiah 56 promises, the stranger who joins himself to the Lord can fully partake in the Tree of Life.

Rabbi David Fohrman, in his powerful series A Book Like No Other, forces us to face the elephant in the room with three simple but explosive questions that most people never dare to ask: Why are there two trees in the Garden of Eden? What is the purpose of those two trees? And why does the Torah make such a big deal about them?

These are not minor details. They strike at the very heart of the original blueprint given to Adam. If we cannot answer these questions honestly, we have no business claiming to understand the difference between the Tree of Life — the path to eternal life clearly promised in Genesis 3:22 — and the Tree of Knowledge, which led to death. The Torah is screaming at us from the very first pages of creation, yet most of the world has ignored the elephant standing right in front of them. Are you willing to look?

Recommended Resources:

• Jay Smith lectures and collaborations with French/German revisionists
• Avi Lipkin’s teachings on Islam
• Günter Lüling and Christoph Luxenberg’s works
• Rabbi Tovia Singer and Rabbi Ephraim Palvanov’s lectures
• My book, Adam, The Blueprint of Creation and The Tree of Life

This series continues to build the case for returning to the pure original code.

Hazan Gavriel ben David

In an era when seekers like Graham Hancock challenge the mainstream narrative of human history—uncovering evidence of a sophisticated lost civilization that was wiped out by a global cataclysm around 12,800 years ago during the Younger Dryas—the Torah and Jewish tradition offer a profound, unifying framework.

Hancock’s explorations, drawing on ancient myths, archaeology, and forgotten knowledge preserved in texts like Hamlet’s Mill by Giorgio de Santillana and Hertha von Dechend, resonate deeply with the biblical account of humanity’s origins, decline, and ultimate redemption.

This essay bridges Hancock’s audience—those intrigued by alternative histories, ancient wisdom, psychedelics, consciousness, and lost civilizations—with the Torah’s perspective. It centers on Adam, the Blueprint of Creation, and the Tree of Life, the book by Hazan Gavriel ben David, which integrates Torah, science, archaeology, and the Tree of Life as the divine blueprint for creation, human potential, and return.

Far from conflicting with Hancock’s findings, the Torah illuminates them: we are all brothers and cousins through DNA, descending from a singular, exalted Adam whose generations have drifted farther from Hashem (God), yet the path back is encoded in the eternal Tree of Life.

National Revelation at Sinai, Torah codes, Haim Shore’s numerical research, Matthew LaCroix’s discoveries of shared ancient codes, archaeology, and the Jewish people’s unbroken oral tradition confirm this ancient wisdom.

The Fall from Adam: Greatest Human to Generational Decline

The Torah describes Adam not as a Neanderthal hunter-gatherer but as the pinnacle of creation—formed in the image of God, pure light (tzelem Elohim), infused with divine breath (nishmat chayim), and tasked with tending the Garden of Eden (Genesis 1-2).

In Adam, the Blueprint of Creation and the Tree of Life, this is understood as the ultimate human blueprint: Adam embodied perfect harmony with the Tree of Life, which represents divine knowledge, immortality, and interconnectedness. His sin—eating from the Tree of Knowledge of Good and Evil—initiated separation, introducing toil, mortality, and exile.

This aligns with Hancock’s view of a golden age of advanced, non-violent civilization that devolved. Myths worldwide, as detailed in Hamlet’s Mill, encode astronomical knowledge of precession and cataclysms, suggesting survivors of an earlier epoch passed down fragmented wisdom.

The Torah specifies: post-Flood, human lifespans shortened dramatically (from Methuselah’s 969 years to modern brevity), symbolizing spiritual and perhaps cognitive decline. Each generation drifts farther from Hashem’s direct presence, mirroring Hancock’s narrative of lost knowledge after the Ice Age comet impacts.

Human DNA Proves The Torah

Dr. Nathaniel Jeanson’s groundbreaking Traced: Human DNA’s Big Surprise provides genetic confirmation. Using Y-chromosome data, Jeanson traces nearly all modern male lineages back to a recent common ancestor, consistent with a biblical timeframe dating back to Noah (and ultimately Adam).

His research reveals humanity as one extended family: “brothers and cousins” sharing deep genetic connections across continents, with migration patterns echoing post-Flood dispersals (Genesis 10, the Table of Nations). Jeanson’s work reframes race and ethnicity not as divisions but as branches of a single tree—literally fulfilling the Torah’s vision of kol Yisrael arevim zeh la-zeh (all Israel responsible for one another), extended to all humanity.

This DNA “Rosetta Stone” shows that we are not products of isolated evolution but descendants of a single point of origin, with genetic diversity arising rapidly post-cataclysm. It counters mainstream timelines, supporting the Torah’s compressed history and Hancock’s call to reconsider “Sages,” ancients who encoded sophisticated astronomy and engineering.

The Tree of Life as the Answer: Blueprint for Redemption

The Tree of Life (Etz Chaim) stands as the central answer. In the user’s book, it is the architectural and spiritual blueprint of creation—mirroring DNA’s double helix, quantum interconnectedness, and the sefirot of Kabbalah. Adam’s access to it represented unity with Hashem; exile barred it, leading to the decline Hancock describes.

Yet, the Torah promises restoration. The Messianic Age (Yemot HaMashiach) is the return to this Tree: universal knowledge of God (“the earth shall be filled with the knowledge of Hashem as the waters cover the sea,” Isaiah 11:9), the ingathering of exiles, the resurrection, and the rebuilding of the Temple.

Hancock’s audience, often exploring consciousness through ayahuasca or ancient sites like Göbekli Tepe, will recognize parallels. The Tree encodes frequencies, gematria, and intertextual “hyperlinks” that modern science is only beginning to grasp. It offers what fragmented myths preserve: a path inward to heal our species’ amnesia.

Jewish Evidences: Torah Codes, DNA, Archaeology, and National Revelation

Torah Codes and Haim Shore’s Research: Equidistant letter sequences (ELS) in the Torah reveal statistically improbable patterns, including names, events, and scientific correlations. Professor Haim Shore’s work in Coincidences in the Bible and in Biblical Hebrew demonstrates that Hebrew word numerical values (gematria) align with physical properties—planetary masses, orbital moments, atomic weights, and more—with extraordinary statistical significance.

For instance, correlations between biblical terms and astronomical or biological constants suggest divine encoding rather than coincidence. Shore’s analyses (19+ rigorous statistical tests) affirm the Torah’s non-human origin, providing mathematical proof that complements Hancock’s encoded myths in Hamlet’s Mill.

This numeric elegance echoes the precision Hancock admires in the Great Pyramid—alignments, earth dimensions scaled 1:43,200—suggesting inherited knowledge from a pre-cataclysm source, preserved and refined in the Torah.

Tree Like Symbols 49,786 – The Tree Of Life

Matthew LaCroix’s Work and Shared Ancient Codes: Researchers like Matthew LaCroix document recurring architectural and symbolic codes across distant sites (Turkey’s Lake Van/Ararat region, Egypt, Peru, Bolivia, Cambodia). These point to the legacy of a unified lost civilization—megalithic precision, serpent motifs, and tree-like symbols.

The Jewish oral tradition (Torah she-be’al peh) and archaeological finds (e.g., Vendyl Jones’ Qumran- and Temple-related discoveries) confirm the transmission. The Land of Israel, with its continuous Jewish presence despite exiles, serves as a living witness: sites like the City of David, Dead Sea Scrolls, and Temple Mount anchor biblical history in verifiable strata, countering dismissals of “myth.”

Archaeology and National Revelation: Unlike other ancient claims, the Torah’s Sinai Revelation was a national event—witnessed by millions, transmitted unbroken through generations. This public miracle distinguishes it, as Maimonides noted. Archaeology increasingly supports: Exodus-era evidence (debated but growing via Jeanson-linked DNA and sites), chiastic structures in Tanakh mirroring advanced literary design, and gematria revealing hidden layers. Hancock’s cataclysm myths parallel Noah’s Flood, with survivors (Noah’s family) repopulating and preserving wisdom—a pattern echoed in Jewish oral traditions of pre-Flood knowledge.

The Jewish people’s endurance—returning to the Land after millennia—fulfills prophecies (Ezekiel 36-37) and embodies the oral tradition’s role in safeguarding what Hancock seeks: authentic connection to the ancients. Crypto-Jewish lineages and DNA (e.g., the Cohen Modal Haplotype J-FT235823, which traces priestly lines) further link modern Jews to ancient roots, extending brotherhood to all via Jeanson.

The Messianic Age: Awakening and Return

The Messianic Age is not utopian fantasy but the rectification (tikkun) of Adam’s fall. Prophets describe ingathering, peace (“swords into plowshares,” Isaiah 2), Temple rebuilding, and knowledge explosion. In the user’s framework, this reactivates the Tree of Life blueprint: DNA as divine code, frequencies aligning creation, science validating Torah (quantum observer effects mirroring “words create worlds”).

For Hancock’s audience: Psychedelic visions of unity, ancient site energies, and calls for a shift in consciousness align with Torah’s direct connection to God, Shabbat harmony, and ahavat Yisrael (love of neighbor extended universally). The cataclysm warning—”we brought this upon ourselves”—mirrors Torah’s moral causality; today’s AI/machine “gods,” environmental crises, and divisions signal the need for return.

Jeanson’s family tree dissolves divisions; Shore’s math reveals design; LaCroix’s codes show shared inheritance; archaeology and Revelation ground it in history. The oral tradition—passed from Sinai through sages—preserves what pyramids and myths hint at: humanity’s divine potential.

Conclusion: The Tree Awaits

As Graham Hancock urges us to rethink our amnesia, the Torah, Adam, the Blueprint of Creation, and the Tree of Life provide the map and the vehicle. We are all one family from Adam, declining yet redeemable. The Messianic Age dawns as we reclaim the Tree—through Torah study, ethical action (“receipts” over words), scientific integration, and ingathering. Jewish evidence—codes, DNA, land, tradition—confirms Graham’s intuitions while offering the complete blueprint.

Humanity stands at the threshold. Will we repeat the fall or ascend? The prophets assure us: “Return to Me, and I will return to you” (Malachi 3:7). In the Tree of Life, the lost civilization’s wisdom finds its eternal home, and the greatest of Adam’s legacies is fulfilled in us all.

1. Hancock, Graham. Interview on The Diary of a CEO, June 2026. Discusses the lost civilization and the Younger Dryas cataclysm. [Link to video].
2. Jeanson, Nathaniel T. Traced: Human DNA’s Big Surprise. Master Books, 2022. Y-chromosome evidence for recent origins and human unity.
3. Shore, Haim. Coincidences in the Bible and in Biblical Hebrew. Numerical correlations proving divine origin. Free samples: [haimshore.blog].
4. LaCroix, Matthew. Works on ancient codes in The Missing Key and explorations in Anatolia/Egypt. [thestageoftime.com].
5. Ben David, Gavriel. Adam, the Blueprint of Creation and the Tree of Life. Integrates Torah with science/archaeology (2nd ed. in progress). beithashoavah.org.
6. de Santillana, Giorgio & von Dechend, Hertha. Hamlet’s Mill. Mythic encoding of precision.

Additional references: Vendyl Jones archaeology, Dead Sea Scrolls, Jeanson Traced DNA studies, gematria resources. Optimize with primary keywords: “Messianic Age Torah”, “Graham Hancock Jewish perspective”, “Dr. Jeanson DNA Torah”, “Tree of Life blueprint”, “Haim Shore Torah codes”. Meta: “Essay bridging alternative history and Torah evidence for redemption.” Internal links to book chapters, website study guides.

Hazan Gavriel ben David

What if your grandparents were 49,000 years old? Then things should not be the way they are. What if the first human, Adam, received the complete blueprint of creation — the Tree of Life itself — breathed directly into him by Hashem? That same blueprint echoes across the oldest monolithic civilizations, carved into their monuments as Matthew LaCroix shows. It was passed to Noah, to Abraham, and eventually to the mixed multitude that stood at Sinai.

This is the living Torah. Not dusty rules, but the operating system of reality — the science of becoming who you were meant to be. It reveals how connection to Hashem expands your capacity to create, to function at the highest level, and to partner in fixing a broken world.

Yet things are not the way they should be.

The Cosmic Shemitah and Fresh Revelation

Each 7,000-year cycle gives a generation 6,000 years to perform its tikkun. The Torah is revealed anew, tailored to that era’s challenges and sefirot. Our generation hungers for this living blueprint — one that integrates science, DNA, frequencies, sacred geometry, and ancient evidence — rather than the rote recitation of the Talmud or Gemara, which feels disconnected from daily life.

What Does It Mean to Be Chosen?

In the conversation, Rabbi Brics and Rabbi Dubov unpacked this powerfully. It is not racism. Judaism is not a race — we span every shade, ethnicity, and background: Yemenite, Ashkenazi, Sephardic, Ethiopian, and more. Converts and the mixed multitude from Egypt became fully Yisrael at Sinai. As Rabbi Dubov emphasized, we are a family.

The Story of Chosenness begins in the book of Genesis. The story of Cain and Abel, “And He turned to Abel and to his offering.”

The church taught me that the Second Commandment was only about statues and idols. I never imagined it was first spoken by a Jewish mother fleeing her own son’s violence.

Yet in Parashat Toldot, centuries before the thunder at Sinai, Rivkah utters the Second Commandment in Toldot almost word-for-word:

“Your brother Esau is comforting himself (מִתְנַחֵם) with the thought of killing you.” (Genesis 27:42)

Rabbi David Fohrman demonstrates that this single sentence is the exact precursor. It leads to “You shall have no other gods before Me.” Esau’s rage is not just anger. It has become his god.

How Esau Became the First Worshipper of “Another God”

In Hebrew, the verb מִתְנַחֵם (mitnachem) means “to comfort oneself.” After losing the blessing, Esau does not turn to Hashem for comfort. He turns to murder.

Murderous hatred becomes his new deity—the very first “other god” in human history after Cain.

Rivkah’s urgent warning to Jacob is therefore the Second Commandment in Toldot in its embryonic form:

Do not serve the god of revenge. Do not let violence sit on the throne where only Hashem belongs.

This is why the Rebecca Jacob Sinai mirror is so devastating to replacement theology. The Second Commandment did not begin with golden calves or Baal statues. It began when a Jewish mother identified the first false god humanity ever worshipped: the god of blood-revenge.

The Chiastic Proof – Side by Side

Sinai (Exodus 20:3)	Toldot (Genesis 27:41–42)
לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיָ “You shall have no other gods before Me”	וַיִּתְנַחֵם הוּא לְהָרְגְּךָ “He is comforting himself by killing you” – serving the god of murderous rage

Judaism is not a religion. It’s a family.

That’s what the rabbi from Aish said, and it hit me deep.

I’m half Black. My mother is from Levi. My great-grandfather was a Cohen from Germany, whose family came through Spain, Portugal, New Mexico, and Mexico. We’re Black, we’re European, we’re everything.

Look across the Jewish world — Yemenite, Ashkenazi, Sephardic, Ethiopian — we don’t look the same. That’s because we’re not a race. We’re a family.

Deuteronomy 32

7Remember the days of old; reflect upon the years of [other] generations. Ask your father, and he will tell you; your elders, and they will inform you.		זזְכֹר֙ יְמ֣וֹת עוֹלָ֔ם בִּ֖ינוּ שְׁנ֣וֹת דֹּֽר וָדֹ֑ר שְׁאַ֤ל אָבִ֨יךָ֙ וְיַגֵּ֔דְךָ זְקֵנֶ֖יךָ וְיֹֽאמְרוּ־לָֽךְ:
8When the Most High gave nations their lot, when He separated the sons of man, He set up the boundaries of peoples according to the number of the children of Israel.		חבְּהַנְחֵ֤ל עֶלְיוֹן֙ גּוֹיִ֔ם בְּהַפְרִיד֖וֹ בְּנֵ֣י אָדָ֑ם יַצֵּב֙ גְּבֻלֹ֣ת עַמִּ֔ים לְמִסְפַּ֖ר בְּנֵ֥י יִשְׂרָאֵֽל:
9Because the Lord’s portion is His people. Jacob, the lot of His inheritance.		טכִּ֛י חֵ֥לֶק יְהֹוָ֖ה עַמּ֑וֹ יַֽעֲקֹ֖ב חֶ֥בֶל נַֽחֲלָתֽוֹ:

When we left Egypt, 70 nations joined us. At Mount Sinai, they all became Yisrael. The Torah isn’t a book about perfect people — it’s a book about a broken family trying to come back together.

That’s why the idea of “chosen” matters. It’s not about being better. It’s about being part of this family that carries the original blueprint from Adam, and having the responsibility to fix what’s broken.

I am half Black. My mother is from Levi. My great-grandfather was a Cohen whose line came through Germany, Spain, Portugal, New Mexico, Mexico, and Texas. We are everything — exactly as the Torah describes a family that absorbed 70 nations.

Chosen does not mean “better.” It means carrying greater responsibility: 613 mitzvot for Adam versus the other “Rewritten-Adam”-made religions, each with its own mission. We are called to be a light unto the nations — not an exclusive club, but a model and guide. Everyone has a role. The ancestors chose God as much as He chose us. That choice echoes through generations, empowering rather than burdening.

Anti-Semitism and How We Confront It

The rabbis traced anti-Semitism back to Sinai — a subconscious recognition that Jews carry God’s message. When the world is moral, it embraces that light. When immoral, it pushes back. Anti-Semitism can even act as guardrails, preventing full assimilation and keeping identity alive (as Rabbi Dubov shared from his Soviet family experience).

But the real confrontation is internal. Strengthen Jewish identity, increase unity, and live the values proudly. Respect flows from self-respect. As one rabbi noted, we don’t need love — we need respect. The best response is to become more authentically Jewish and spread light.

The 90-99% Disconnect

Looking into the Mirror

When I first went to Israel, I expected to see a nation living by the Torah. Instead, I saw America looking back at me.

The United States is deeply woven with Jewish history. The Founders studied our Tanakh — especially the Book of Deuteronomy — and built something remarkable. They created a Constitution based on Torah principles that gave us separation of powers, something Israel still doesn’t have.

Because of this Constitution, America became a shield for the world. Without it, COVID would likely have overrun everything, and the Great Reset would have succeeded.

Just like Judaism, America isn’t about race or color. To belong here, you simply become American. The same idea lives in Israel.

These two nations are bound together by the same blueprint — the Torah that was first given to Adam. One carries it in its DNA, the other carries it in its founding documents.

Both are meant to be light, but both are struggling to remember who they truly are.

Going Home For The First Time

When I first visited Israel in late 2002 (after my mother revealed our Jewish heritage on 9/11/2001), I expected a nation immersed in Torah. Instead, I saw a mirror of America. The panel agreed: roughly 90% of Jews today lack a deep connection to Torah. From my work as a prison chaplain — surveying pastors, chaplains, and volunteers — I’d put the Christian Bible disconnect at 99%.

Whether secular, Sephardic, religious, or anywhere in between — if you carry the DNA and heritage, you are family. The Torah is a book about a broken family learning to reunite. Our job is to revive the living Torah for this generation.

One of the great issues I deal with is that most Christain and Jews do not know their Bibles. Our father Abraham went throughout the land making souls. How does one make soul? Why did Hashem choose Abraham? Why is Abraham called our father?

Hearken to Me, you pursuers of righteousness, you seekers of the Lord; look at the rock whence you were hewn and at the hole of the pit whence you were dug.		אשִׁמְע֥וּ אֵלַ֛י רֹ֥דְפֵי צֶ֖דֶק מְבַקְשֵׁ֣י יְהֹוָ֑ה הַבִּ֙יטוּ֙ אֶל־צ֣וּר חֻצַּבְתֶּ֔ם וְאֶל־מַקֶּ֥בֶת בּ֖וֹר נֻקַּרְתֶּֽם:
2Look at Abraham your father and at Sarah who bore you, for when he was but one I called him, and I blessed him and made him many.		בהַבִּ֙יטוּ֙ אֶל־אַבְרָהָ֣ם אֲבִיכֶ֔ם וְאֶל־שָׂרָ֖ה תְּחֽוֹלֶלְכֶ֑ם כִּֽי־אֶחָ֣ד קְרָאתִ֔יו וַֽאֲבָֽרְכֵ֖הוּ וְאַרְבֵּֽהוּ:
3For the Lord shall console Zion, He shall console all its ruins, and He shall make its desert like a paradise and its wasteland like the garden of the Lord; joy and happiness shall be found therein, thanksgiving and a voice of song.		גכִּֽי־נִחַ֨ם יְהֹוָ֜ה צִיּ֗וֹן נִחַם֙ כָּל־חָרְבֹתֶ֔יהָ וַיָּ֚שֶׂם מִדְבָּרָהּ֙ כְּעֵ֔דֶן וְעַרְבָתָ֖הּ כְּגַן־יְהֹוָ֑ה שָׂשׂ֚וֹן וְשִׂמְחָה֙ יִמָּ֣צֵא בָ֔הּ תּוֹדָ֖ה וְק֥וֹל זִמְרָֽה:

There are only two sets of people in the DNA family of Noach that have Abraham DNA. Jews and Arabs. The Bible is a blueprint for creation and the history of our family. The family of Adam and Eve.

How Do We Bring People Closer?

Young people (and most people) aren’t reached by traditional methods alone. They want the Torah as a blueprint: how it aligns with science, archaeology, DNA evidence (like Nathaniel Jeanson’s work tracing lineages), quantum ideas, and personal empowerment. They want to know how connection to Hashem makes them more effective creators in the world.

Speak their language — TED Talks, YouTube, modern examples, experiential Shabbat tables, authentic role models. Show that Torah observance isn’t a restriction; it’s liberation and enablement. As the rabbis shared, deep study reveals it empowers you to reach your highest potential.

Dual Loyalty and the Deeper Mirror

The panel wrestled honestly with questions of loyalty. Our ultimate loyalty is to God and moral integrity. For citizens, that includes honoring the laws of the land (dina d’malchuta). One powerful framing is that supporting Israel often serves America best because “those who bless Israel will be blessed.”

America’s Constitution drew deeply from Torah principles — especially Deuteronomy — creating separation of powers and a framework that has protected liberty. These two nations are bound by the same blueprint. Both are meant to shine as lights, yet both show the same symptoms of forgetting their source.

The Call to Remember

Adam’s blueprint lives in us. The Tree of Life is our inheritance. Things are not the way they should be — but they can be. Each generation gets its reset in the Cosmic Shemitah. This one is ours.

Whether Jewish by heritage or drawn to the light, the invitation is the same: reconnect to the Source. Study the blueprint. Become the person Hashem designed. Fix the family. Let the Torah live through you — with science, purpose, and power.

The young generation is ready. Let’s speak in a way they can hear.

Hazan Gavriel ben David

The Tree of Life is the Torah. It cannot be replaced, rewritten, or improved upon by any later revelation claiming superiority to Moses. As a descendant of Sephardic heritage from Spain, where Rabbi Yosef Albo (c. 1380–1444) lived, taught, and defended Judaism amid intense Christian pressure and forced disputations, I draw strength from his Sefer HaIkkarim (Book of Principles).

Albo, a philosopher, theologian, and participant in the Disputation of Tortosa (1413–1414), articulated the core principles of Judaism with clarity and rigor suited to his era’s challenges. These challenges echo today in any attempt to supplant the Mosaic Torah.

Albo reduced Judaism’s fundamentals to three ikkarim (roots): (1) the existence of God, (2) the divine origin of the Torah (revelation), and (3) reward and punishment. Under the second principle, he includes the unique greatness of Moses’ prophecy and the Torah’s eternity—it will not be changed or replaced. This stands in opposition to any claim of a “new” or “greater” revelation. Such claims come from Christianity (which Albo confronted directly) or from modern movements that treat divine law as mutable.

Who Is Qualified to Change Moses?

Albo powerfully addresses this in Sefer HaIkkarim, particularly in Maamar 3 (Treatise 3), chapters 13–20. He argues that only a revelation as public and national as the one at Sinai could supersede the Torah. No such event has occurred or will occur to abrogate it.

The Torah itself testifies to its permanence: “I will raise up for them a prophet like you from among their brothers… I will put My words in his mouth” (Deuteronomy 18:18), yet with the strict condition that any prophet must align with the existing Torah. In other words, a later prophet claiming to alter it fundamentally would fail the test of authenticity.

In the video lecture by Rabbi Yosef Albo (a direct descendant and namesake), this is explored in depth. Albo engages Maimonides’ 13 principles but streamlines them. He emphasizes that the Torah’s divine origin and immutability are non-negotiable.

He critiques attempts to change divine law, relevant both to historical Christian claims and contemporary movements (e.g., Reform, Reconstructionist) that treat mitzvot as adaptable. Moreover, the lecturer highlights Albo’s rationalistic yet faithful approach, stronger in some ways than even Rambam’s, on why the Torah endures.

Yosef Albo Adam to Moses

Albo felt strongly about those who abandoned the covenant in favor of “rewritten” revelations. Living in 15th-century Spain under missionary pressure and apostasy, he saw converts and Christian polemicists attacking rabbinic tradition. Furthermore, his work defends against philosophical confusion and Christian claims, rejecting any law that contradicts reason or the principles of divine Torah. He viewed such departures as severing one from the authentic divine transmission at Sinai.

Direct quote from Albo (via standard translations referenced in analyses of Sefer HaIkkarim): The belief in revelation includes “the binding force of the Mosaic law until another shall have been divulged and proclaimed in as public a manner (before six hundred thousand men). No later prophet has, consequently, the right to abrogate the Mosaic dispensation.”

This criterion of mass national revelation is key. Sinai was witnessed by the entire people—unparalleled and unrepeatable for any supplanting claim.

The Giver, the Torah, and Israel: Future Mass Revelation per the Prophets

Albo’s framework aligns seamlessly with the Prophets’ vision of redemption. The Giver (God), the Torah (His unchanging word), and Israel (the witnesses) will reunite in a renewed, mass-scale affirmation. Not a replacement, but a global ingathering and recognition of the original Sinai covenant.

The Prophets

• Jeremiah: “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah… I will put My Torah within them and on their heart I will write it” (Jeremiah 31:31–33). This “new” covenant renews the heart’s reception of the same Torah, not a different one. Thus, Albo’s emphasis on divine origin supports this internal renewal without abrogation.
• Isaiah: “The Torah shall go forth from Zion, and the word of the Lord from Jerusalem” (Isaiah 2:3). Nations will stream to learn the Torah, affirming Israel’s role. “My salvation is about to come, and My righteousness to be revealed” (Isaiah 56:1)—echoing the return of hidden ones. This includes crypto-Jewish lineages like my family’s from Spain.
• Ezekiel: The dry bones vision (Ezekiel 37) and the promise of a unified Israel under one shepherd, with God’s sanctuary in their midst forever (Ezekiel 37:26–28). The Spirit of God will cause obedience to His statutes—the eternal Torah.
• Zechariah: “In those days ten men from the nations of every tongue shall take hold of the robe of a Jew, saying, ‘Let us go with you, for we have heard that God is with you’” (Zechariah 8:23). This mass recognition fulfills the public witness aspect Albo stresses.
• Joel: “I will pour out My Spirit on all flesh” (Joel 3:1), leading to prophecy and return—universal yet rooted in Torah observance.
• Obadiah: Judgment on Edom and the restoration of Israel’s inheritance, with “the kingdom shall be the Lord’s” (Obadiah 1:21).
• Amos: “I will restore the fortunes of My people Israel… and I will plant them on their land, and they shall never again be uprooted” (Amos 9:14–15), tied to covenant fidelity.

No Greater Prophet Than Moses

These prophecies converge on a future in which the Giver reveals Himself anew through His people and His Torah. Not by rewriting Moses, but by fulfilling the original blueprint. Albo’s descendant in the video underscores how Sefer HaIkkarim equips us to face internal and external challenges for all eternity. It makes it a living defense for our time.

Strengthening The Star of Jacob Prophecy and beithashoavah.org

In The Star of Jacob Prophecy series and on the website, we provide up-to-date Torah insights into world events as unfolding prophecy. Albo’s work bolsters this by grounding contemporary observations in immutable principles. The current stirrings among nations, the return of hidden Jews (Isaiah 56), and technological/archaeological/DNA confirmations of Torah historicity all point to the imminent revelation. No “greater than Moses” figure or rewritten scripture fits. Only the Tree of Life itself, bearing fruit in redemption, fits.

Albo teaches us to discern true divine law by its consistency with reason, public validation, and non-contradiction of principles. This analyzes what I share: authentic Torah teaching preserves the covenant against dilution, honors Sephardic resilience (from Spain’s fires to Texas plains), and calls family and prisoners alike to “receipts”—lived fidelity over claims.

As Albo wrote in the shadow of Tortosa, so we stand today: the Torah from Sinai is the eternal blueprint. The Giver calls Israel back, and the world will witness it. May we merit to see it soon, with the Star of Jacob rising.

Footnotes (key sources; full citations from Sefer HaIkkarim editions recommended):

• Primary: Sefer HaIkkarim, Maamar 3, esp. ch. 13–20 (on Torah’s eternity and Mosaic uniqueness).
• Video lecture: Rabbi Yosef Albo descendant, Sefer HaIqqarim Part 1 (The Habura, 2026).
• Prophets are integrated above.
• Historical context: Disputation of Tortosa; Albo’s anti-Christian polemic.

Parashat Shelach Lecha (Numbers 13–15) centers on the mission of the spies (meraglim), their report, the people’s response, and its consequences — a pivotal moment of doubt versus faith in entering and claiming the Land of Israel.

Rabbi David Fohrman’s “The Great Reprieve” beautifully expands this into deeper themes of belonging, ancestral connection, freedom (Yovel/Shmita), and the land as an extension of family/parental nurturing, echoing back to Sinai.

The spies saw the physical reality (strong people, fortified cities, fruitfulness) but lacked the spiritual vision to see the Land as the place where Israel truly belongs — where Torah flourishes and where the divine connection (as at Sinai) finds its full expression in everyday life. Their failure wasn’t just fear; it was a failure to recognize the profound, almost familial bond between the Jewish people and Eretz Yisrael.

The Torah teaching reframes this through Yovel: returning to ancestral land isn’t mere economics or relocation — it’s a homecoming to one’s “great existential parent,” reuniting people with the source that nourishes, shelters, and protects, mirroring the slave’s return to family.

The Tree of Life, DNA as a blueprint, and Torah-science integration. Just as Adam was formed from adamah (earth/land), with God contributing the soul (per Ramban), our genetic heritage carries echoes of that original connection.

Modern understandings of population genetics and ancestral DNA show how deeply rooted groups maintain ties to specific geographies over millennia — a scientific parallel to the Torah’s view of the Land as inherently linked to the descendants of Abraham, Isaac, and Jacob. For crypto-Jews and returnees (“the hidden ones” coming back as in Isaiah 56), this isn’t abstract: it’s a soul-level pull to reclaim that inheritance.

The Return Today (Isaiah 56)

Isaiah 56 speaks of foreigners (or those who have joined themselves to the Lord) who keep Shabbat, hold the covenant, and are brought to God’s holy mountain — a vision of inclusion and gathering in the end times.

For many with hidden Jewish heritage (like my family’s crypto-Jewish lines from Spain through Mexico/TX), this manifests as awakening to Torah, DNA evidence (e.g., Cohen Modal Haplotype or Levite markers), and the call to return.

Isaiah’s emphasis on “foreigner” (perhaps a specific family/group or reference to returnees) fits this prophetic ingathering. The spies’ sin was rejecting this belonging; today’s challenge is to embrace it despite practical obstacles.

Practical Realities of Return

How do we return? How to afford it? What about family/children here in Texas? These mirror the spies’ concerns but call for Caleb/Joshua-level faith combined with wisdom.

• Connections and Support: Organizations specialize in helping North Americans, including those from diverse backgrounds like returnees with Sephardic/crypto-Jewish roots:
  • Nefesh B’Nefesh (NBN): Excellent for US/Canada Olim. They streamline aliyah, offer financial grants, employment help, ulpan (Hebrew), housing assistance, and community integration. Call 1-866-4-ALIYAH. They have programs tailored for families.
  • Jewish Agency for Israel: Broad support for absorption, including for those discovering their heritage.
  • Groups like Shavei Israel or others focus on crypto-Jews/Bnei Anusim, helping with documentation, genealogy, and connection to Israeli communities.
  • Christian allies (e.g., ICEJ) sometimes assist with practical aid for Jewish return.

Many make aliyah from places like Texas, where local Jewish infrastructure is limited. Success often involves phased steps: visits first (birthright-style or exploratory trips), building networks online/in Israel, remote income (your POD, writing, teaching), and leveraging skills (your chaplaincy/Torah teaching is highly valued in Israel).

Building Bridges: Beit Hashoavah is seeking help for the “Foreniers” returnees (beithashoavah.org). Beit Hashoavah could host resources such as aliyah guides tied to Parsha insights, DNA-Torah connections, or virtual mentorship that links Amarillo-area folks to Israeli contacts. Collaborations with rabbis or organizations for webinars could create those “connections in our homeland.”

Family Considerations: For a family with special-care children like Elishava, Israel offers strong social services, disability support, and Torah-observant communities. Medical/accessibility resources can be better in some areas. Discuss with NBN about “24-Hour Care for Children”, Aliyah.

The Chiastic Heart of Lech Lecha

Fohrman shows how the passage in Genesis 17 is structured like a mirror:

• Outer layers: Avram falling on his face → parallel at the end.
• Next: Covenant and father of nations → Sarah as mother of nations.
• Name changes (Avram → Avraham; Sarai → Sarah).
• Multiplication into nations/kings vs. excision (karet) for those who break the brit.
• Eternal covenant in the flesh → land and divine relationship.
• Mini-chiasms centering on circumcision as the sign.
• True center: “You shall keep My covenant… this is My covenant which you shall keep.”

The message is profound: Nation (children coalescing into a people) and Land are not automatic or merely ethnic—they depend on the brit. Without it, individuals are “cut off” from the collective, and the claim to the promises dissolves.

This is why Joshua circumcised the new generation before entering the Land (Joshua 5). The spies’ failure in Shelach wasn’t just fear of giants; it was a breakdown in covenantal trust—the inability to see the Land as the covenantal home where the brit flourishes fully.

Tying to Land, DNA, and Return (Shelach + Yovel)

The Covenant of the Parts (Genesis 15), the Covenant of Circumcision (Genesis 17 with its chiastic structure), and Yovel from the later Torah laws. All of them point to the same core idea — the Land is not a side blessing. It’s locked into the covenant itself.

Here’s the clean connection:

• In Genesis 15, God walks alone between the split animals. Abraham is put to sleep because this covenant is unilateral — God is binding Himself to give the Land to Abraham’s descendants. The smoking oven and flaming torch passing through the pieces is God taking an oath on His own existence, so to speak.
• In Genesis 17, we get the reciprocal side — the chiastic structure Rabbi Fohrman showed makes this very clear. The center of the chiasm is “Keep My covenant.” Land and children/nationhood are both promised, but both are conditional on keeping the Brit. The structure itself teaches that you don’t get one without the other.
• Yovel is the practical outworking of this same covenant hundreds of years later. Every 50 years, the land returns to its original owners, debts are canceled, and slaves go free. It’s the Torah enforcing the original blueprint: the Land belongs to the covenant people, but only when they live inside the covenant.

This has nothing to do with Jesus walking between the pieces. That’s a later reading imposed on the text. The plain sense and the Torah’s own later commentary (especially the chiastic structure in chapter 17) show this is about the unbreakable link between covenant, people, and Land.

Adam: The Blueprint- The Tree of Life

The Blueprint View Genesis 15 — God swears to give the Land. Genesis 17 — God tells us the condition for keeping it: the covenant must be in our flesh and in our lives. Later in the Torah, Yovel and Shmita become the mechanisms that periodically reset everything to that original design.

It’s like looking at architectural drawings, then seeing the finished building centuries later and realizing every support beam is right where the blueprint said it would be.

This is exactly the kind of “Tree of Life blueprint” pattern you’ve been exploring with DNA and Torah. The pattern is set early, then it plays out in the laws, in history, and even in our own generation as people with hidden Jewish roots feel pulled back to the Land.

The Land That Calls Us Home: Covenant, Brit Milah, and the Jewish Soul’s Unbreakable Bond with Israel

Many people today are waking up to something deep inside them. They watch videos like the one titled “7 Hidden Signs Your Family Has Ancient Jewish Blood,” take a DNA test, and suddenly everything starts to make sense. Unexpected results showing Levantine markers, haplogroups like J1 or J2, family customs they never understood — lighting candles, avoiding pork, covering mirrors after a death — all begin pointing to a hidden Jewish past.

This is not random. This is covenant calling.

In Genesis 15, God made a unilateral promise to Abraham. While Abraham slept, the Divine Presence alone walked between the split pieces of the animals, swearing to give the Land to his descendants. Then in Genesis 17, God established the Covenant of Circumcision. As Rabbi David Fohrman brilliantly shows through the chiastic structure, everything in that chapter revolves around one central command: “Keep My covenant.” Both the promise of children who become a nation and the promise of the Land are tied directly to this covenant.

The Torah later gives us Yovel — the Jubilee — as the practical expression of that same blueprint. Every fifty years, the land returns to its ancestral family, debts are erased, and slaves go free. The Land itself is treated like family. It nourishes, shelters, and protects — just like the “great existential parent” we spoke about in Parashat Shelach.

We Were Born On It-The Land Of Israel

This is exactly the feeling Tom Joad had in The Grapes of Wrath when he clutched the dirt and said, “We were born on it, worked on it, died on it. That’s what makes it ours.” The Jewish people have carried that same unbreakable attachment for thousands of years.

Even after the destruction of the Temple in 70 CE, we never simply left. When Rome tried to rip us completely out of the Land during the Bar Kokhba revolt, it took their entire military machine years of brutal fighting to suppress Jewish resistance. That fight is rarely talked about, but it proves how deep this connection runs.

Today, that same covenant is stirring in people across the world. Hidden Jews, crypto-Jews, and descendants of the diaspora are discovering their DNA and feeling the pull to come home.

We Died On It- The Land Of Israel

This connection is so profound that even after the Temple’s destruction in 70 CE, the Jewish people refused to let go. As investigative journalist Simcha Jacobovici explains in his recent video “Jews, Rome and the Pagan Messiah,” Rome did not view Judea as a minor backwater. They saw it as an existential ideological threat. Rome responded with overwhelming force and propaganda because Jewish monotheism challenged their entire pagan worldview.

The fight did not end in 70 CE. During the diaspora revolts of 115–117 CE under Trajan, the Romans took more than two years to suppress Jewish uprisings across multiple regions. Then came the Bar Kokhba revolt in 132 CE. It took Rome’s best legions and several years of brutal warfare to finally break Jewish resistance in the Land.

The fact that Rome had to fight that hard, for that long, to remove us from our soil proves how real this bond is.

49,000 Years Old -Cosmic Shemitot

In a recent interview conducted just before undergoing serious heart surgery, Graham Hancock laid out what he wanted to be among the last public statements of his life. Facing critics who dismiss him as a quack, he stood firmly by his life’s work: the idea that human civilization is far older than mainstream history admits, that advanced societies existed in the distant past, and that we are living at the end of a great cycle — one that previous civilizations may have failed, leading to catastrophe.

The Torah, remarkably, contains an ancient parallel.

Our sages speak of vast cycles of time known as cosmic Shemitot. Drawing from sources such as Sefer HaTemunah, Rabbeinu Bechaye’s commentary on Leviticus, and the Talmud’s mention of 974 generations that existed before Adam, Jewish tradition describes great epochs of 7,000 years each — 6,000 years of human civilization followed by a 1,000-year “Sabbatical” millennium of rest. These cycles themselves form larger cosmic Jubilees.

The Jewish National Revelation

This oral tradition, preserved for centuries, aligns with the very patterns Graham Hancock has spent decades pointing toward — the sense that we are not the first advanced civilization to walk this Earth, and that we stand at a dangerous threshold where humanity risks repeating past mistakes of self-destruction.

Yet the Torah does not leave us without hope or direction.

The answer lies in the blueprint given at Sinai — the Ten Commandments, the eternal covenant. These “Ten Sayings” were given not merely to one tribe, but to the entire human family. As Dr. Nathaniel Jeanson’s genetic research has shown, we are all far more closely related than many realize. We are literally cousins, from the same family, descended from common ancestors. The Torah’s instructions — honoring the Creator, keeping Shabbat (a concept already given to Noah), rejecting jealousy and idolatry — are the corrective code meant to heal the very flaws that lead civilizations to collapse.

This brings us full circle to our connection with the Land of Israel. Just as Yovel and Shmita periodically reset economic and social distortions, returning land to its ancestral families, the Jewish people’s return to our covenantal homeland is itself part of this greater cosmic correction. The same blueprint that ties circumcision, covenant, and Land together in Genesis 15 and 17 can guide a fractured humanity back to stability.

The awakening we see today — people discovering hidden Jewish DNA, feeling an inexplicable pull toward Torah and the Land of Israel — may be part of this reset. The covenant God swore to Abraham while he slept remains active. It calls not only to Jews, but ultimately to all who will listen.

USA -Jer-USA-lem- The Jew

We have, I don’t think there’s a state in this country where the Jewish people are not found. From New York to Texas, from Louisiana to New Mexico, from Kansas to California, our people are there. My own family has been in this land since the 1500s — long before the United States even existed.

We lost our identity. Many of us became Crypto-Jews, hiding who we were for centuries, yet we never truly left. The Jewish people have always had a presence here, just as we’ve always maintained some presence in the Land of Israel, no matter who ruled it.

And there is perhaps no other people who have contributed more to the building of this nation than the Jewish people — in medicine, science, law, business, arts, and civil rights. Yet despite all of this, something inside us has never been satisfied. There has always been a pull, a quiet longing that no amount of success in the diaspora could fill.

That pull is a covenant.

It is the same covenant God made with Abraham in Genesis 15, when He swore to give the Land to his descendants while Abraham himself slept. It is the same covenant sealed in Genesis 17 through brit milah, where the Torah’s chiastic structure makes clear that both nationhood and possession of the Land are inseparably tied to keeping God’s covenant.

This is why we have survived when, by every natural measure, we should not have. We are less than one percent of the world’s population. We have been scattered, persecuted, and expelled from country after country. And yet here we are — still here, still waking up, still feeling the call of the Land.

Because the God who chose us in Genesis is the same God calling us home today.

Why the Jewish People Can Never Let Go of Israel

In The Grapes of Wrath, Tom Joad grabs a handful of dirt and says through tears, “We were born on it, worked on it, died on it. That’s what makes it ours.” That same deep, family-like attachment lives in the Jewish soul — only stronger. It comes from the covenant.

God’s Blueprint Begins with Abraham

In Genesis 15, God made a unilateral promise to Abraham. While Abraham slept, the Divine Presence alone walked between the split pieces of the animals, swearing to give the Land to his descendants.

Then in Genesis 17, God established the Covenant of Circumcision. As Rabbi David Fohrman shows through the remarkable chiastic structure in that chapter, everything revolves around one central command: “Keep My covenant.” Both the promise of children who become a nation and the promise of the Land are inseparably tied to keeping the brit.

The Torah later gives us Yovel — the Jubilee — as the practical expression of this blueprint. Every fifty years, the Land returns to its ancestral families. The soil itself is treated like family. It nourishes us, shelters us, and protects us.

The Land Is Family

This connection runs so deep that even after the Temple’s destruction in 70 CE, the Jewish people refused to leave. Investigative journalist Simcha Jacobovici makes a powerful case in his video “Jews, Rome and the Pagan Messiah.”

Rome was not simply fighting a small rebellious province. They were deeply afraid of the Jews, both militarily and theologically. As Simcha explains, 10 to 20 percent of the entire Roman Empire were either Jews or “God-fearers” — people who had accepted the God of Israel and monotheism but had not fully converted. Rome feared that if Judea succeeded, these people across the empire would rise up.

The Son Of God- Hannibal

Simcha traces Rome’s trauma back to Hannibal and the three Punic Wars against Carthage. Hannibal, the brilliant Carthaginian general, invaded Italy and nearly destroyed Rome. Even more threatening to the Roman mind, he presented himself as a pagan messiah — the “son of God,” a chosen figure backed by the gods. This idea of a foreign leader claiming divine backing left a deep scar on the Roman psyche.

When Rome later faced the Jews — a people speaking a similar Middle Eastern language who also claimed to be chosen by the one true God — that old trauma came roaring back. They responded with overwhelming force, propaganda like the “Judea Capta” coins, and total destruction.

And yet, in one of history’s great ironies, what Rome feared most actually came true. A Jewish sect that followed a Messiah named Jesus ultimately conquered Rome. The God of Israel triumphed over Jupiter — not through military victory, but through the spread of a message that began in Jerusalem.

We Should Not Be Here — But We Are

We Should Not Be Here — But We Are

What truly separates the Jewish people from everyone else in the world is a national revelation from God. All through the Bible, beginning in Genesis 15, God makes it clear that He has chosen a nation called Israel. He made an eternal covenant with Abraham, Isaac, and Jacob — whose name became Israel.

That people, God has put His hand upon and has guided through history.

We should not be alive today. The Jewish people are less than 0.2% of the world’s population. We have been scattered to every corner of the earth, persecuted, expelled, and hunted. Yet here we are.

We lost our identity. We are in every state — Louisiana, Kansas, Philadelphia, Texas, and New Mexico. My own family has been in this land since the 1500s. There is hardly a state in America where Jewish people are not found, and perhaps no other group has contributed more to building this nation than the Jewish people.

Yet despite all our success in the diaspora, something inside us has never been satisfied. There has always been a pull — a quiet longing no amount of comfort could fill.

That pull is the covenant.

We Are Living in a Cosmic Reset-Shemitot

In a powerful interview given just before major heart surgery, Graham Hancock shared what he wanted to be one of the last messages of his life. He stood by his belief that advanced civilizations existed long before recorded history and that we are living at the end of a great cycle — one that previous societies failed to complete, leading to catastrophe.

Jewish tradition contains a striking parallel. Our sages speak of vast cosmic cycles — Shemitot of 7,000 years each. We are living near the end of one of those cycles.

The answer is not despair. The answer is the blueprint.

Harvard-trained geneticist Dr. Nathaniel Jeanson, in his peer-reviewed research and book Traced, has shown through DNA evidence that all humanity traces back to just three fathers and three mothers. Even more striking, he demonstrates that Abraham’s specific DNA signature is found only in certain population groups worldwide. Of the 70 nations, only the descendants of Abraham and Sarah, Abraham and Hagar, and Abraham and Keturah carry Abraham’s paternal DNA lineage. This genetic reality powerfully confirms the truth of the biblical account.

This is personal for my family. My grandfather, my two uncles, and all his male descendants carry the Cohen Modal Haplotype — the genetic marker strongly associated with the biblical priesthood descending from Aaron.

The Call to Return

Today, we are watching the ingathering. Hidden Jews, crypto-Jews, and those discovering their Jewish DNA are feeling the ancient pull to return to the Land and to the covenant.

The same God who swore to Abraham while he slept is still calling His children home. The Land is not just dirt. “Let us make Adam in our image,” that is, family. It is a parent. It is the physical expression of the covenant that defines us.

The blueprint is still active.

The question is — will we answer the call?

The Last Yovel

The last recorded Yovel (Jubilee year) took place in 69 CE — right before the destruction of the Second Temple in 70 CE.

After the Temple was destroyed, the full observance of Yovel became impossible because the laws of the Jubilee require the Temple, the Sanhedrin, and the ability to blow the shofar across the entire land of Israel on Yom Kippur of the 49th year. Since that time, it has not been observed in the classic biblical sense.

There’s a minority opinion that the last Yovel might have been slightly earlier, but the mainstream traditional view is that 69 CE was the final one.

Based on 69 CE as the last Yovel, here’s the calculation:

If the final observed Yovel was in 69 CE, then the next ones would fall every 50 years after that.

• Add 50 years repeatedly to 69 CE.
• The most recent Yovel year would have been in 2019 CE (69 + 39 × 50 = 69 + 1950 = 2019).

We are currently in the 7th year of the current 50-year Yovel cycle (2019 was the Yovel year, so 2020 started a new cycle, and 2026 is year 7 of that cycle).

According to the calculation based on 69 CE being the last observed Yovel, here’s the clear answer:

• Last Yovel: 2019
• Next Yovel: 2069

So the next one will be in 43 years from now (2069).

Free Bonus Hebrew Lesson

Orange – Vayipol Avram al panav (וַיִּפֹּל אַבְרָם עַל־פָּנָיו) “And Abram fell on his face” (verse 3) → Mirrors at the end: Vayipol Avraham al panav (verse 17)

Yellow – “You will be the father of many nations” (Av hamon goyim) → Mirrors with Sarah: She will become the mother of nations.

Green – Name change: “Your name will no longer be called Avram, but Avraham” → Mirrors with Sarah’s name change: “You shall not call her Sarai, but Sarah shall be her name.”

Blue – V’hifreiti otcha (וְהִפְרֵתִי אֹתְךָ) – “I will multiply you exceedingly” → Mirrors with hefar (הֵפַר) – “He has broken My covenant” (the one who does not circumcise is cut off).

Bonus Hebrew Lesson: The Chiastic Structure in Genesis 17

Rabbi David Fohrman teaches that the Torah sometimes uses a beautiful literary device called a chiasm (or atbash pattern). The ideas mirror each other like this: A B C — Center — C’ B’ A’.

Here’s a simplified color-coded version of the chiastic structure Rabbi Fohrman presents in Genesis 17:

Orange – Vayipol Avram al panav (וַיִּפֹּל אַבְרָם עַל־פָּנָיו) “And Abram fell on his face” (verse 3) → Mirrors at the end: Vayipol Avraham al panav (verse 17)

Yellow – “You will be the father of many nations” (Av hamon goyim) → Mirrors with Sarah: She will become the mother of nations.

Green – Name change: “Your name will no longer be called Avram, but Avraham” → Mirrors with Sarah’s name change: “You shall not call her Sarai, but Sarah shall be her name.”

Blue – V’hifreiti otcha (וְהִפְרֵתִי אֹתְךָ) – “I will multiply you exceedingly” → Mirrors with hefar (הֵפַר) – “He has broken My covenant” (the one who does not circumcise is cut off).

Mini-Chiasm within the Chiasm (the center section):

• “You shall circumcise the flesh of your foreskin”
• “It shall be a sign of the covenant between Me and you”
• “At eight days old every male among you shall be circumcised”

The very center of everything is the repeated command: “You shall keep My covenant” (V’ata et briti tishmor).

This structure is the Torah’s way of telling us: Everything revolves around keeping the covenant. Both the promise of becoming a nation and the promise of the Land depend on it.

Hazan Gavriel ben David

In my book, Adam, the Blueprint of Creation and the Tree of Life, I explore how the Torah encodes the fundamental architecture of reality—a divine blueprint in which words create worlds, patterns repeat across scales, and humanity stands at the crossroads of choice. Central to this is the story of Cain and Abel in Genesis 4, which on the surface is a tragedy of sibling rivalry and the first murder.

Yet, when read through the lens of chiastic structure, gematria, intertextuality, and modern neuroscience, it reveals profound insights into the human psyche, the divided brain, and the ongoing tension between acquisition/ domination and fleeting, relational presence.

Rabbi David Fohrman often emphasizes distinguishing “big questions” from “little questions” in Torah study—focusing not on surface details but on the deeper existential and structural patterns that illuminate God’s relationship with creation. The Cain and Abel narrative invites such big questions:

Why these two brothers, representing the farmer and the shepherd? What does their conflict teach about human nature, sacrifice, and the consequences of imbalance? And crucially, how does this ancient account align with scientific understandings of brain lateralization, particularly Iain McGilchrist’s framework in The Master and His Emissary?

Cain and Abel: Etymology and Archetypal Roles

The Hebrew word דָּבָר (davar / devar, Strong’s 1697) indeed carries the dual meaning of “word,” “speech,” “matter,” “thing,” or “affair.” In the Torah worldview, words are not abstract or separate from reality — they are substantive “things” or “matters” with creative power and ontological weight. This directly echoes (and deepens) McGilchrist’s title The Matter with Things and his critique of the modern reductionist view that treats the world as inert, meaningless material fragments.

Cain (Hebrew Qayin, קין) derives from roots implying “acquisition,” “to get,” “to possess,” or even “smith/artificer” (linked to metalworking, as seen in his descendant Tubal-Cain). Eve declares upon his birth, “I have gotten (qaniti) a man with the help of the Lord” (Genesis 4:1).

To Get To Acquire

Cain embodies the drive to get, to shape, to dominate the material world through effort and technology. He is the tiller of soil, offering produce from the cursed ground, and later builds a city—hallmarks of civilization, control, and artificial creation.

In Iain McGilchrist’s dialogue, he unpacks the etymology of apprehend (from Latin roots meaning to grasp, seize, or acquire) as the left hemisphere’s mode of manipulating isolated parts of reality, contrasted with comprehend — to take together holistically. This mirrors the biblical figure of Cain (Qayin), whose name derives from the Hebrew root for acquisition, possession, and grasping.

Yet Torah offers an even deeper layer through the word דָּבָר (davar/devar), which means both “matter” and “thing” — and fundamentally, “word.” In the Hebrew mind, words are things with substance; divine speech (davar) creates and sustains physical reality itself (Bereshit 1).

The Torah is Neuroscience

McGilchrist’s inversion of the materialist worldview — where consciousness and intrinsic meaning are primary — finds ancient resonance here: the blueprint of Adam and the Tree of Life is not a collection of dead “things” grasped acquisitively like Cain, but a living davar — spoken, relational, and holistically comprehended within the Divine flow.

Abel (Hebrew Hevel, הבל) means “breath,” “vapor,” “mist,” or “vanity/transience”—the same word used in Ecclesiastes for fleeting existence (hevel havalim). His life is ephemeral, like a puff of air. As a shepherd, Abel tends living flocks, offering the choicest portions in a relational, present act of faith. His name evokes nothingness of substance yet fullness of spirit—aligned with the “feminine” receptive quality, intuition, and the holistic embrace of what is given rather than seized.

The scientific and biblical resonance here is striking. Cain’s “acquisition” mirrors the left hemisphere’s focused, manipulative attention: grasping parts, categorizing, abstracting, and re-creating the world through tools and systems. Abel’s “vapor” suggests the right hemisphere’s broader, embodied awareness—fleeting yet connective, attuned to context, emotion, and the living whole. The murder of Abel by Cain symbolizes the left hemisphere’s usurpation of the right’s primacy, leading to exile and a world of toil.

The Master and His Emissary: Brain Hemispheres in McGilchrist’s Framework

“There is something profoundly wrong with the way popular science and much of modern education teaches us to see the world—as a machine, a mechanism composed of meaningless fragments of material stuff colliding in largely chaotic ways, lacking any intrinsic beauty, complexity, structure, meaning, or direction.

In The Matter with Things, I argue we have inverted the evidence before us. Consciousness is every bit as real as matter; indeed, matter is something we know secondarily through consciousness, not the other way around. The natural condition of things is not stasis but motion and flow; the world is not principally chaotic, nor are structures essentially simple.

Everything has intrinsic structure and has always been complex. Our way of attending to it can shear off most of the surrounding picture, making it appear simple and mechanistic—yet in reality, nothing in the cosmos behaves that way.”

The Matter “Devar” with Things “Devar”

In the opening of his dialogue series on The Matter with Things, Iain McGilchrist powerfully challenges the reductive materialist worldview that dominates our age. This resonates deeply with the core of Adam: The Blueprint of Creation—where Torah reveals Adam and the Tree of Life not as mere biological happenstance or inert matter, but as the living, conscious blueprint of a purposeful creation.

Just as McGilchrist insists we know matter through consciousness, the Torah teaches that words (divine speech) create and sustain worlds (Bereshit), embedding intrinsic meaning, relationship, and flow into every layer of reality—from DNA’s coded language to the chiastic structures of history and redemption.

Far from a chaotic collision of atoms, the cosmos unfolds as an animated, interconnected expression of the Divine blueprint, with consciousness and sacred purpose ontologically primary. This alignment of ancient wisdom and contemporary insight strengthens the evidence that Adam’s form encodes the Tree of Life as the operating manual for a living, meaning-drenched universe.

Logic vs Creativity

Iain McGilchrist’s seminal work describes the brain’s hemispheres not in the oversimplified pop-psychology terms of “logic vs. creativity,” but as having incompatible ways of attending to the world. The right hemisphere (the “Master”) provides holistic, contextual, embodied engagement—seeing the big picture, relationships, novelty, and living presence.

It is generous, integrative, and attuned to “how” things are in their uniqueness. The left hemisphere (the “Emissary”) is the specialist: detail-oriented, abstract, sequential, and manipulative—excellent for “what” and for grasping, categorizing, and re-presenting reality for utility, but prone to rigidity, self-interest, and mistaking its map for the territory.

In healthy function, the right hemisphere (Master) experiences the world directly and delegates focused tasks to the left (Emissary), which reports back to enrich the whole. Modern Western culture, however, has seen the Emissary usurp power: mechanistic thinking, bureaucracy, reductionism, and unchecked technological “acquisition” dominate, leading to fragmentation, environmental exploitation, and spiritual emptiness. This echoes Cain’s path—building cities, wielding tools, yet wandering as a fugitive from presence.

Adam is always traslated as Male and Female

Male and Female Sides: Traditional associations link the left brain (analytical, sequential, “masculine”) with active, penetrative, acquiring energy and the right brain (holistic, intuitive, “feminine”) with receptive, nurturing, contextual awareness.

This is not rigid gender essentialism but rather archetypal polarity, mirroring Torah’s male/female dynamics in creation (e.g., Adam’s initial androgyny, the rib as a complement). Kabbalistic thought aligns right-brain-like chochmah (wisdom, flash of insight) with the right side and binah (understanding, processing) with the left, but hemispheric research shows integrated flow is key.

Neuroscience supports biblical patterns: Split-brain studies (e.g., Roger Sperry’s Nobel Prize-winning work) reveal independent consciousness in the hemispheres, with the left hemisphere often verbal and confabulatory in its explanations. The right hemisphere processes emotion, face recognition, and metaphor more robustly—qualities of relational “shepherding” presence.

Scientific Connections: Torah Blueprint Meets Brain Research

The Torah’s Tree of Life blueprint integrates these. Adam (man) is formed from adamah (ground), infused with neshamah (divine breath)—echoing Abel’s vapor/breath as the living soul amid material acquisition. The two trees in Eden parallel hemispheric attention: the Tree of Knowledge of Good and Evil (left: categorization, duality, grasping) vs. the Tree of Life (right: holistic unity, flow of blessing). Eating from the former brings exile into a world of left-dominant toil (“by the sweat of your brow”).

Modern findings align remarkably:

• Attention and Creation: McGilchrist notes the left hemisphere’s narrow focus enables tool-making and manipulation (Cain as farmer/smith), while the right sustains broad vigilance and empathy (Abel as shepherd). fMRI studies show right-hemisphere dominance in holistic processing, metaphor, and “a-ha” insights—Torah’s chiastic structures and intertextual “hyperlinks” that reveal deeper unity.
• Artificial Creation vs. Relational Being: Cain’s line advances technology (bronze, iron), cities, and polygamy—left-hemisphere abstraction and control. Abel offers “firstlings of the flock”—the best, in trust. Quantum and systems biology increasingly describe reality as relational fields and information patterns (words as code), not mere mechanisms, echoing Torah’s creation by speech and the Tree as fractal blueprint (DNA-like, per my book’s exploration of cellular research and archaeology).
• Imbalance and Violence: Left-hemisphere dominance correlates with aggression, abstraction from ethics, and environmental disconnection—mirroring Cain’s jealousy and murder. Right-hemisphere damage leads to neglect of the left visual field and emotional flatness; societal “left-capture” yields a meaning crisis. Studies on meditation, music, and exposure to nature (right-hemisphere nourishment) show that restored balance reduces anxiety and enhances compassion—Torah practices like Shabbat, prayer, and mitzvot foster this reintegration.

DNA and archaeology further bridge the gap: Y-chromosome tracing (e.g., Jeanson’s work) and ancient priestly markers align with biblical lineages, showing deep historical continuity. Gematria (e.g., values linking to natural patterns) and numeric correlations (Haim Shore) suggest that the Torah encodes scientific realities beyond literalism—Rabbi Fohrman’s “reverse engineering,” in which Torah, as wisdom literature, yields Big Bang-like insights when not forced into science textbook mode.

Implications for Humanity: Rebalancing the Blueprint

The Cain-Abel story is not just history but a diagnosis of the divided self. Every human carries both: the drive to acquire and create (essential for survival and culture) and the call to presence, breath, and relationship (essential for meaning). When the Emissary (Cain) slays the Master (Abel), we exile ourselves from Edenic flow—building towers of Babel or empires of control. Seth’s line (replacement, “appointed”) points to reintegration, the third way of balanced consciousness.

In today’s world of AI, biotech, and information overload—ultimate left-hemisphere tools—the risk of further usurpation is high. Yet, opportunities for return abound: Torah study integrates analysis (binah/left) with wisdom (chochmah/right); prison ministry and family “receipts” (actions over words) embody relational shepherding; POD designs and writings on frequencies/Tree of Life bridge ancient blueprint with modern science.

Conclusion: Toward the Tree of Life

The Torah and science converge on a profound truth: Humanity’s blueprint is not a deterministic mechanism but a dynamic choice within duality. Cain’s acquisition without presence leads to a curse; Abel’s breath-offering, though slain, testifies eternally. Reintegrating Master and Emissary—male and female, get and give, artificial and authentic—returns us to the Tree of Life. As words (Torah) create worlds, balanced attention co-creates redemption.

In Adam, the Blueprint, I detail how this fractal pattern—from cellular to cosmic—invites every soul. Download the free chapter at beithashoavah.org and join the study. The choice stands: Which brother will we empower today? Let us shepherd our inner Abel, offering the best in humble presence, so the vapor of breath becomes eternal song in the divine blueprint.

References and Further Reading: McGilchrist’s works; Aleph Beta/Fohrman resources; biblical commentaries; my book for full Tree of Life integration.

Hazan Gavriel ben David

In the video “What German Scholars Are Finding About The Origin Of Islam!” (featuring Thomas and Dr. Jay Smith), the discussion centers on groundbreaking revisionist scholarship from the German Inarah School and related researchers. These scholars apply rigorous historical-critical methods to the Quran and early Islamic traditions. Importantly, they use the same standards that can and should be applied to Christianity. One fascinating aspect of this research explores the influence of the Christian Hymn tradition in Islam.

This essay examines the video’s key claims while maintaining consistency. If the methodology dismantles traditional Islamic narratives, it must be honestly applied to Christian origins as well. This aligns with the central thesis of my book, Adam, The Blueprint of Creation and The Tree of Life: there is only one original blueprint given to Adam at creation. This blueprint was preserved through the Torah and the Jewish people as the firstborn. Everything else represents later human constructions built atop — or in place of — that blueprint.

Key Scholars and Their Works Highlighted in the Video

The video highlights several pioneering German and revisionist scholars:

• Günter Lüling (German theologian, philologist, and Arabist): His doctoral thesis revealed that large portions of the Quran consist of reworked pre-Islamic Christian hymns and liturgical material, primarily in Syriac Aramaic. Lüling argued these hymns originated from a Jewish-Christian or Hellenistic Christian community in the region. In fact, his work cost him his academic career due to its controversial nature. Key publication: A Challenge to Islam for Reformation (English translation of his earlier German thesis).
• Christoph Luxenberg (pseudonym for a German scholar of Syriac and Arabic): Building on Lüling, Luxenberg demonstrated that many Quranic passages, when read with Syriac-Aramaic grammar, vocabulary, and vocalization rather than later Arabic, yield clear Christian liturgical meanings. He showed that the Quran often reads like a lectionary or a collection of adapted Christian hymns and homilies from the 5th–7th centuries. This includes phrases and structures that originally referred to Jesus in ways later reinterpreted. His seminal work is The Syro-Aramaic Reading of the Koran.
• Other figures mentioned include Patricia Crone and Michael Cook (Hagarism), John Wansbrough, and earlier Orientalists like Ignaz Goldziher, Theodor Nöldeke, and Christiaan Snouck Hurgronje. The Inarah School continues this critical tradition.

These scholars emphasize linguistics (especially Syriac Aramaic influence), manuscript evidence, and historical context from late antiquity.

Hidden Layers: Hymns, Aramaic, and Christian Liturgical Material

The most powerful section of the video explores how the Quran contains hidden layers of Christian hymns and Aramaic substrate. When the consonantal text (rasm) is re-vocalized according to Syriac rules rather than classical Arabic, many surahs reveal:

• Liturgical phrases and structures typical of Syriac Christian worship (hymns, lectionaries, homilies).
• References that originally pointed to Jesus (as a divine messenger, in mercy, and in paradise themes) but were later adapted.
• Strophic poetic forms common in early Christian hymns (e.g., works of St. Ephrem the Syrian).

This suggests the proto-Quran was heavily influenced by — or directly borrowed from — Christian liturgical texts circulating in the Near East before the 7th century. Later, the “Arabization” and Islamic re-interpretation happened, overlaying a new narrative on older material.

Words and phrases that shift meaning in Aramaic/Syriac readings include terms related to prayer, mercy, judgment, and prophetic figures. Often, these terms align more closely with Christian theology than with later Islamic interpretation.

Applying the Same Criteria to Christianity

The video’s methodology — late textual development, borrowing from prior traditions, lack of early independent manuscripts, and theological reworking — must be applied consistently to Christianity.

Just as the Quran shows heavy dependence on Syriac Christian hymns and Aramaic liturgical material, the New Testament and Christian doctrine show significant development over time:

• Late composition of key texts (e.g., debates over the dating of Acts and its relationship to Josephus).
• Borrowing and adaptation of Jewish (and sometimes Hellenistic) material into a new theological framework.
• Doctrinal formulations (e.g., at Nicaea in 325 CE) occurred without direct input from the original Jewish keepers of the blueprint.
• Shift from the collective covenant with Israel (Torah as blueprint for Adam/humanity) to an individualized salvation model centered on a new figure.

This mirrors the video’s critique of Islam: both traditions took from the Hebrew source but created new systems that diverge from the original Adamic blueprint.

Connection to the Original Blueprint

In Adam, The Blueprint of Creation and The Tree of Life, I demonstrate that the Torah is the Owner’s Manual of creation — given to Adam, expanded at Sinai, and preserved by the Jewish people. Key verses such as Genesis 3:22 (the Tree of Life, promising eternal life by reaching back to the original code) and Leviticus 18:5 (“by which a man [Adam] shall live”) emphasize a universality rooted in a single blueprint.

Rabbi Ephraim Palvanov’s lecture rightly highlights the Noahide laws as part of this shared foundation (derived from Genesis 2:24 and 9:6, including protections against abortion as “shedding blood of a man inside a man”). However, when later traditions overlay new covenants, new central figures, and new scriptures, they move away from the single Tree of Life.

The German scholars’ findings on Aramaic Christian hymns embedded in the Quran illustrate how both Christianity and Islam function as “two sides of the same coin.” Both are derivative systems built on earlier material. Yet, each claims finality and often sidelines the original keepers of the code (the Jewish people as firstborn).

Conclusion: Return to the One Blueprint

The video powerfully demonstrates that honest historical criticism reveals layers of borrowing and reworking in the origins of Islam. Applying the same lens to Christianity yields parallel insights. Both point back to the need to return to the original blueprint given to Adam — the Tree of Life that offers eternal life through alignment with God’s code, not through later replacements.

As Isaiah 56 promises, the stranger who joins himself to the Lord can partake fully. The code awakens in anyone willing to reach for it.

This research strengthens the call in my book: there is only one blueprint. Everything else is commentary — sometimes beautiful, sometimes transformative, but ultimately secondary to the original given at creation.

Recommended Further Reading (from the video and related scholarship):

• Günter Lüling’s works on Christian hymns in the Quran.
• Christoph Luxenberg, The Syro-Aramaic Reading of the Koran.
• Patricia Crone & Michael Cook, Hagarism.
• Jay Smith’s ongoing lectures apply these methods.

May we all merit to see clearly the one Tree of Life standing from the beginning.

Hazan Gavriel ben David

Two Sides of the Same Coin: A Critical Analysis of Christianity and Islam (Part 2 – Paul Within Paganism)

This latest video from History Valley features Dr. Paula Fredriksen, a leading scholar of early Christianity, discussing her work (including the co-edited volume Paul Within Paganism: Restoring the Mediterranean Context to the Apostle). The conversation explores Paul as a Jewish apostle operating in a thoroughly pagan Greco-Roman world — a perspective that adds another layer to our ongoing examination of Christianity’s origins.

This fits directly into the series and reinforces the core thesis of my book, Adam, The Blueprint of Creation and The Tree of Life: there is only one original blueprint given to Adam, preserved through the Torah and the Jewish people. Later developments, including Paul’s mission and its evolution into Christianity, represent human adaptations built atop (or diverging from) that foundational code.

Key Insights from Dr. Paula Fredriksen

Dr. Fredriksen (a respected historian of ancient Christianity and Judaism) emphasizes that Paul must be understood within his dual contexts: as a Torah-observant Jew with strong apocalyptic expectations, and as someone actively engaging the pagan Mediterranean world filled with gods, spirits, and ethnic religious practices.

• Paul was not trying to create a new religion but was calling pagans to abandon their ancestral gods and worship Israel’s God exclusively, while remaining ethnically distinct (no requirement for Gentiles to become Jews via circumcision).
• He operated as an “apostle to the pagans,” navigating a world of divine powers, demons, and hierarchical gods. His message was socially disruptive because turning from native gods angered both pagan families and civic authorities.
• Fredriksen highlights how Paul remained firmly within Judaism while adapting his message for Gentiles — a nuance often lost in later Christian interpretations that recast him as the founder of a “Law-free” Gentile Christianity.

This scholarly view aligns with the revisionist approach we’ve seen in Jay Smith’s work on Islam and the German Inarah School: texts and figures are best understood by examining their historical, linguistic, and cultural layers rather than later theological overlays.

Tying It Back to the Blueprint

Paul’s mission to the pagans, as presented here, shows an attempt to bring Gentiles into a relationship with the God of Israel — echoing the universal elements of the original blueprint given to Adam (the Noahide laws). However, the way this developed into Christianity — with new doctrines, a new covenant emphasis, and eventual separation from Torah observance — moved away from the single Tree of Life.

Compare this to Rabbi David Fohrman’s teaching in A Book Like No Other: the Ten Commandments at Sinai were not new inventions but the revelation of principles already embedded in Genesis. The Torah speaks universally to Adam (humanity), as in Leviticus 18:5: “You shall therefore keep My statutes and My rules, by which a man (Adam) shall live.”

Eternal life is promised in Genesis 3:22 by reaching out to the Tree of Life — the original code — not through later systems centered on vicarious atonement or new intermediaries.

Consistency in Criticism: Christianity and Islam

Just as the video series with Jay Smith and German scholars reveals layers of Christian hymns and an Aramaic substrate in the Quran (reinterpreted through an Islamic lens), Fredriksen’s work shows how Paul’s Jewish-apocalyptic message was later reframed in ways that diverged significantly from its Torah roots. Both traditions borrowed heavily from prior material (Jewish and Christian in the case of Islam; Jewish in the case of Christianity) and created new theological structures.

My friend Avi Lipkin taught me years ago about the possible Ebionite (Torah-observant Jewish-Christian) influences on early Islamic sources — a Catholic priest and an Ebionite rabbi shaping the material. This parallels how Paul’s message, originally rooted in Judaism, was transformed by Gentile contexts into what became mainstream Christianity.

Conclusion: Return to the Original Blueprint

Scholarship from Fredriksen, Jay Smith, the German school, Rabbi Tovia Singer, and others consistently reveals layers of adaptation and reworking in both Christianity and Islam. While both contain elements of truth and have spread knowledge of the One God, they function as derivative systems that often sideline or replace the original keepers of the code — the Jewish people, who carry the full Torah as the firstborn.

The call remains: return to the one original blueprint given to Adam. As Isaiah 56 promises, the stranger who joins himself to the Lord can fully partake. The Tree of Life still stands, offering eternal life to anyone willing to reach out and live by the code given from the beginning.

Two Sides of the Same Coin: A Critical Analysis of Christianity and Islam (Part 2 – Paul as Roman Agent)

In this History Valley video, Thijs Voskuilen presents a counterintelligence analysis of the Apostle Paul (Saul of Tarsus), arguing that he was a Roman agent provocateur whose mission helped give birth to a pacified form of Christianity that served Roman imperial interests. This builds powerfully on our ongoing series examining the origins of both Christianity and Islam through rigorous historical-critical methods.

This analysis strongly supports the central thesis of my book Adam, The Blueprint of Creation and The Tree of Life: there is only one original blueprint given to Adam at creation, preserved through the Torah and the Jewish people as the firstborn. Later developments in both Christianity and Islam represent human constructions built atop — or deliberately diverging from — that foundational code.

Key Claims from Thijs Voskuilen and the Book Operation Messiah

Voskuilen, co-author with Rose Mary Sheldon of Operation Messiah: St. Paul, Roman Intelligence and the Birth of Christianity (2008), applies a military intelligence lens to Paul’s life and writings. Main points include:

• Paul/Saul never truly converted but went undercover after his “Damascus road” experience. As a Roman citizen with connections to the Temple authorities (who collaborated with Rome), he infiltrated and redirected the early Jesus movement.
• His teachings — emphasizing faith over strict Torah observance, spiritualizing the concept of the Messiah, and promoting obedience to governing authorities (Romans 13) — served as a psychological counterinsurgency operation to pacify Jewish resistance to Rome.
• Paul was treated far more leniently by Roman authorities than Jesus or other Jewish rebels, suggesting protection from higher-ups.
• His mission to the Gentiles helped create a non-political, otherworldly religion that diverted energy away from earthly Jewish national hopes.

The book and presentation draw on Paul’s own letters, Acts, and historical context to argue that Christianity’s foundational theology may have been shaped, at least in part, as a Roman intelligence operation aimed at dividing and neutralizing messianic Jewish movements.

Tying It to Previous Scholarship

This complements:

• The German Inarah School and Christoph Luxenberg’s work on Christian hymns and Syriac Aramaic layers in the Quran (showing heavy borrowing and reworking).
• Jay Smith’s consistent demand for early evidence and historical scrutiny.
• Avi Lipkin’s teachings (shared with me since 2005) about Ebionite (Torah-observant Jewish-Christian) influences on early Islamic sources, possibly involving a Catholic priest and an Ebionite rabbi.

Together, these reveal both religions as derivative systems built on earlier Jewish/Christian material but reframed for new purposes.

The Original Blueprint Remains Unchanged

Rabbi David Fohrman, in A Book Like No Other, demonstrates that the Ten Commandments at Sinai were not new laws but the revelation of principles already present in Genesis. The Torah speaks universally to Adam (all humanity).

In Leviticus 18:5, it states clearly:

“You shall therefore keep My statutes and My rules, by which a man (Adam) shall live; I am the Lord.”

This is not limited to Israelites — it is for Adam/humanity.

Eternal life is promised in Genesis 3:22 by reaching out to the Tree of Life — the original code given at creation — not through later systems centered on a new figure or vicarious atonement.

Rabbi Ephraim Palvanov rightly highlights the Noahide laws (derived from Genesis 2:24 and 9:6, including the prohibition of abortion as shedding “the blood of a man inside a man”) as part of this shared universal foundation. However, when movements overlay new covenants, new central figures, and new scriptures — whether through sincere evolution or strategic re-engineering — they move away from the single Tree of Life.

Conclusion: The True Twins and the Call to Return

The scholarship of Thijs Voskuilen, Paula Fredriksen, Jay Smith, the German revisionists, Rabbi Tovia Singer, and Avi Lipkin consistently uncovers layers of adaptation, borrowing, and reworking in both Christianity and Islam. Paul’s role as potentially a Roman agent adds a provocative dimension to how Christianity developed into a religion that ultimately distanced itself from its Jewish roots.

Christianity and Islam function as the true “two sides of the same coin” — both derivative systems that took from the Hebrew source but created new narratives that often sidelined the original keepers of the code.

The call remains clear and urgent: return to the one original blueprint given to Adam and preserved by the Jewish people. As Isaiah 56 promises, the stranger who joins himself to the Lord can fully partake in the covenant and the Tree of Life.

Two Sides of the Same Coin: Applying Jay Smith’s Criteria Consistently to Christianity (Part 2)

In the video you shared (and across his broader body of work), Dr. Jay Smith consistently contrasts the historical foundations of Islam with those of Christianity. He argues that Islam suffers from a severe lack of early, independent, eyewitness, and manuscript evidence for its core claims (Muhammad, the Quran, and Mecca), while Christianity benefits from strong early attestation. The user’s goal is to apply Smith’s own rigorous historical-critical methodology — demanding contemporary or near-contemporary evidence, independent corroboration, and avoidance of late legendary development — equally to Christianity.

This essay does exactly that, while remaining rooted in the central thesis of my book Adam, The Blueprint of Creation and The Tree of Life: there is only one original blueprint given to Adam at creation, preserved through the Torah and the Jewish people as the firstborn. Later traditions in both Christianity and Islam represent human constructions built atop (or diverging from) that foundational code.

Jay Smith’s Core Claims on Christian Evidence (Summarized from His Lectures)

Across numerous lectures (including those at Calvary Chapel venues, CrossExamined with Frank Turek, and his ongoing series), Jay Smith typically makes the following points to defend Christianity’s historical reliability against Islam:

• Eyewitness Testimony: Christianity has multiple eyewitness sources. The Gospels of Matthew and John are attributed to direct disciples (eyewitnesses). Mark and Luke are based on eyewitness accounts (Peter for Mark; investigations for Luke). Paul claims to have met the risen Jesus and interacted with the apostles.
• Early Writings: The New Testament documents were written within the lifetime of eyewitnesses (most scholars date the Gospels and Paul’s letters to 50–90 CE, within 20–60 years of the events). This is vastly earlier than Islamic sources.
• Manuscript Evidence: Christianity has an enormous number of early manuscripts (over 5,800 Greek NT manuscripts, with fragments dating to the 2nd century). Smith often cites the sheer volume and early dating as unmatched.
• Church Fathers Quotations: Early church fathers quote the New Testament extensively (tens of thousands of quotations), allowing reconstruction of nearly the entire text even without manuscripts.
• External Corroboration: Non-Christian sources (Josephus, Tacitus, Pliny the Younger, etc.) mention Jesus and early Christians within decades.

Smith uses these points to argue that Christianity does not suffer from the same evidential gaps as Islam (no 7th-century Quran manuscripts, no contemporary biographies of Muhammad, late Hadith collections, etc.).

Applying Smith’s Own Criteria Honestly to Christianity

When we apply the same demanding standards Smith uses against Islam — contemporary evidence, independent non-believer corroboration, avoidance of legendary development, and linguistic/historical consistency — Christianity faces significant challenges:

• Lack of Contemporary Eyewitness Documents: No undisputed autograph or contemporary neutral document from Jesus’ lifetime exists. The earliest Gospel (Mark) is dated by most scholars to ~65–75 CE, 35+ years after the events. Paul’s letters are earlier but contain almost no details of Jesus’ earthly life or teachings.
• Late Composition and Development: Many scholars (including those on channels like History Valley) date key portions of Acts and the Gospels later than traditionally claimed. Geographical errors in Luke-Acts (e.g., the burial of the patriarchs) and parallels with Josephus suggest literary dependence on later sources rather than pure eyewitness testimony.
• Theological Evolution: Paul’s letters show development from Jewish apocalyptic expectations to a more Gentile-friendly theology. Later creeds (Nicaea, 325 CE) formalized doctrines such as the Trinity without direct input from the original Jewish community.
• Borrowing and Adaptation: As seen in videos with Paula Fredriksen and Thijs Voskuilen, Paul operated in a pagan context, and his message was shaped by that environment. Some scholars argue that elements of the Gospel narratives draw from Jewish scriptural patterns or Hellenistic influences.

This mirrors the layers uncovered by the German Inarah School (Lüling, Luxenberg) in the Quran — a heavy dependence on earlier Christian hymns and Syriac-Aramaic material that was later reframed.

Personal Context and the One Blueprint

My friend Avi Lipkin taught me these critical approaches to Islam starting in 2005. Traditions he shared about possible Ebionite (Torah-observant Jewish-Christian) influences on early Islamic sources — involving a Catholic priest and an Ebionite rabbi — parallel how Paul’s Jewish message was adapted in Gentile contexts.

Rabbi David Fohrman (A Book Like No Other) and Rabbi Ephraim Palvanov show that the Torah reveals the original blueprint already present in Genesis. Sinai did not invent new laws; it expanded what was given to Adam. The Torah speaks to Adam (all humanity), as in Leviticus 18:5: “by which a man (Adam) shall live.”

Eternal life is promised in Genesis 3:22 by reaching out to the Tree of Life — the original code — not through later systems.

Conclusion

Dr. Jay Smith’s methodology is powerful when applied consistently. While Christianity has stronger early attestation than Islam in many areas, honest application of his criteria still reveals layers of development, borrowing, and theological evolution that diverge from the single original blueprint given to Adam and preserved by the Jewish people.

Christianity and Islam remain the true “two sides of the same coin” — derivative traditions built on the Hebrew source but moving in directions that often sideline the original keepers of the code.

The call remains: return to the one Tree of Life. As Isaiah 56 promises, the stranger who joins himself to the Lord can fully partake.

Recommended Resources:

• Paula Fredriksen, Paul: The Pagans’ Apostle and contributions to Paul Within Paganism.
• Jay Smith lectures on historical criticism.
• Avi Lipkin’s teachings on Islam’s origins.
• Rabbi Ephraim Palvanov and Rabbi Tovia Singer’s lectures.
• My book Adam, The Blueprint of Creation and The Tree of Life.

Thijs Voskuilen & Rose Mary Sheldon, Operation Messiah: St. Paul, Roman Intelligence and the Birth of Christianity, Jay Smith lectures and German Inarah School works, Avi Lipkin’s teachings on Islam, Rabbi Tovia Singer and Rabbi Ephraim Palvanov’s lectures, My book Adam, The Blueprint of Creation and The Tree of Life

Hazan Gavriel ben David

In my book, Adam, the Blueprint of Creation and the Tree of Life, I argue that the Torah reveals a divine code embedded in creation, human DNA, and history. At its center stands the Etz HaChayim — the Tree of Life — representing total dependence on Hashem, covenant fidelity, and the path to redemption.

Parshat Beha’alotecha: The Tipping Point

Right after leaving Mount Sinai — after the “wedding” and honeymoon with God — the people immediately began to complain. Rabbi David Fohrman of Aleph Beta calls this the tipping point. The Ark of the Covenant, with its golden Cherubim facing each other, traveled before the people as a symbol of divine leadership. Yet the people rejected the miraculous manna, God’s direct daily provision.

“Our souls are dried up; there is nothing at all except this manna.” (Numbers 11:6)

This rejection echoes the Garden of Eden. God gave Adam and Chava trees for food, yet they reached for the one tree that represented self-mastery instead of dependence.

Trying to Make the Manna “Ours”

Rabbi Fohrman highlights a profound detail: “The people would go about and gather it, grind it in a mill or pound it in a mortar, boil it in a pot, and make it into cakes” (Numbers 11:8).

God gave them a perfect, ready-to-eat miracle every morning — bread from heaven that tasted like whatever they desired. Yet they took that gift and tried to turn it into something made by their own hands. They ground it, pounded it, baked it — they worked to make it “theirs.”

This is the same sin as the Garden. Instead of gratefully receiving the manna as a daily act of dependence, they tried to possess and control it. It’s not just what we complain about, but how we relate to what God gives us.

meisterdrucke.ie

The Spies and the Question: “Is There a Tree?”

The crisis peaks when Moses sends the spies:

“See the Land… is it good or bad (הַטּוֹבָה הִוא אִם־רָעָה)… Is there a tree in it or not (הֲיֵשׁ בָּהּ עֵץ אִם־אַיִן)?” (Numbers 13:19-20)

Moses asked about one tree — the Tree of Life. Ten spies brought a bad report through the lens of the Tree of Knowledge — fear and self-reliance. Joshua and Caleb answered with the Tree of Life: “The Land is very, very good… Hashem is with us.”

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Cherubim, Tov, and Ra — The Hidden Pattern on the Ark

The Ark, topped by the two Cherubim, carries a hidden numerical pattern. In Genesis, “tov” (good) appears four times before man. After the Tree of Knowledge, “ra” (evil) appears five times. A final “tov” appears when the people describe Egypt as good during their complaints — completing 4 tov + 5 ra + final tov. This pattern sits between the Cherubim, where God speaks, holding the memory of humanity’s choice and the hope of repair.

A Personal Giant: My Daughter’s Story

The spies’ dilemma is not ancient history.

In our family right now, we’re facing the same kind of question the spies had to answer. My 23-year-old daughter is bedridden, on oxygen, with a feeding tube. She needs 24-hour care, and we don’t know how much longer we’ll have her. I would leave for Israel tomorrow if I could — but I will not leave my daughter behind.

The spies looked at the giants and said We can’t.’ I’m looking at my daughter and saying the same thing. I understand their fear now in a way I never did before. Sometimes the ‘giant’ in front of you isn’t a walled city — it’s the responsibility to care for someone you love more than your own dreams. I’m learning that trusting God doesn’t always mean moving forward. Sometimes it means staying right where you are and continuing to love with everything you’ve got.

This is the vulnerability Rabbi Fohrman and David Bloch speak about. True faith sometimes looks like trusting God while staying exactly where love requires you to be.

We Are One Family — The DNA Evidence

Dr. Nathaniel Jeanson’s book Traced shows that all human Y-chromosome DNA traces back to three men (Noah’s sons) and mitochondrial DNA to three women (Noah’s daughters-in-law). We are literally one family — the 70 nations are brothers and cousins, all children of Adam. The Tree of Life Blueprint is written in our DNA. The first question — “Am I my brother’s keeper?” (Genesis 4:9) — still echoes.

The Source Code: Jacob, Esau, and the Ten Sayings

Rabbi David Fohrman, in his Shavuot series A Book Like No Other, reveals that the story of Isaac, Rebecca, Esau, and Jacob in Genesis 27 is the source code for the Ten Sayings. He identifies 37 precise textual parallels in the same order. The healing of the human family — repairing “Am I my brother’s keeper?” — is encoded here. The Jewish people carry this code. To erase them would destroy the instructions for healing Adam’s children.

Pirkei Avot and Practical Wisdom

“Who is rich? He who is happy with his portion.” (Pirkei Avot 4:1) “It is not your duty to finish the work, but neither are you at liberty to neglect it.” (Pirkei Avot 2:16)

The wilderness generation had manna but called it “nothing.” We are called to gratitude and faithful action where we stand.

The Question for Us Today

Do Christianity and Islam follow this Torah Blueprint of the Tree of Life — radical dependence, covenant loyalty, and family repair? Or do they represent rewritings of Hashem’s original Torah?

For now, my manna is to love and care for my daughter. That is my act of trust. When her season ends, I will ask again about the Land.

The generation that learned these lessons entered the Land. May we choose the Tree of Life and answer “Yes” to “Are you your brother’s keeper?”

In his recent lecture to a Christian audience, Rabbi Ephraim Palvanov made a striking claim: Judaism and Christianity are “two sides of the same coin.” He used the biblical image of Jacob and Esau — twin brothers from one father — to suggest that despite centuries of tension, the two faiths are destined to reconcile.

As someone who has been studying and teaching the original blueprint of creation for over two decades, I must respectfully ask: How?

When I apply the same rigorous historical-critical method that Jay Smith uses to examine Islam, Christianity reveals the same pattern of late writings. There is also a lack of early independent evidence. Furthermore, there is a significant departure from the source material provided at the beginning.

The Blueprint Was Given to Adam, Not Invented at Sinai

The Torah is not merely a Jewish book given at Mount Sinai. It is the blueprint of creation itself.

God gave this blueprint to Adam in the Garden of Eden. The moral and spiritual pattern for how humanity should live was embedded from the very beginning. Sinai did not create something new — it revealed and formalized what had already been given to Adam and later to Noah.

This is exactly what Rabbi David Fohrman demonstrates in his powerful series A Book Like No Other. In his Shavuot lectures on the Ten Commandments, Fohrman shows that the Ten Sayings at Sinai are not new laws. They are the full revelation of principles and patterns already present in the Book of Genesis. The Torah at Sinai is the expansion of the original blueprint given to Adam.

This understanding lies at the heart of my book, Adam, The Blueprint of Creation and The Tree of Life.

The only verse in the entire Bible that explicitly promises eternal life is found in Genesis 3:22, where God says:

“Behold, the man has become like one of us… and now, lest he reach out his hand and take also of the Tree of Life and eat, and live forever…”

Eternal life was never meant to come through someone dying for our sins. It was always meant to come by reaching out and taking from the Tree of Life — the original blueprint.

This same universal language appears in Leviticus 26:5. The Torah does not say an Israelite, a Levite, or a Kohen shall live by these statutes. It says, “by which a man (Adam) shall live.” The word ” Adam “ is used deliberately. The blueprint was always meant for all humanity.

The Universal Code: From Adam to Ruth

Rabbi Palvanov made this point beautifully in his lecture. He explained that six of the seven Noahide laws were given to Adam, with the seventh added to Noah after the Flood. These are not a later invention for Gentiles — they are the original moral code for all humanity.

He showed how these laws are derived directly from the early chapters of Genesis. One powerful example comes from Genesis 9:6: “Whoever sheds the blood of a man inside a man (ba’adam), his blood shall be shed.” The Talmud understands this as a clear prohibition against abortion under the Noahide laws. The fetus inside its mother is considered “a man inside a man.”

The same depth appears in Genesis 2:24 — “Therefore a man shall leave his father and mother and cleave to his wife, and they shall become one flesh.” From this single verse, the rabbis derive commandments against adultery, bestiality, and the protection of unborn life.

Rabbi Palvanov also shared a stunning gematria. The name Ruth in Hebrew equals 606. As a righteous Gentile, Ruth was already keeping the 7 Noahide laws. When she joined the Jewish people, she accepted the additional 606 commandments, bringing her total to 613 mitzvot.

606 + 7 = 613. One code. Two paths. Same blueprint.

The Baal HaTurim takes this even further, noting that the Ten Commandments contain exactly 620 letters — 613 for the Jewish people plus 7 for all humanity. The number 620 is also the gematria of keter (crown). When a person fulfills this code, they are crowned by God.

There has only ever been one original code.

The Real Twins: Christianity and Islam

Christianity and Islam: The Two Messiahs That End Judaism

Both Christianity and Islam took the Hebrew Scriptures and built new systems around a central “messianic” figure (Jesus and Muhammad/Isa). Both developed replacement theologies:

• Christianity: The Church becomes the “New Israel,” the Law is fulfilled/abolished in Christ, and Jews must eventually accept Jesus (often after tribulation).
• Islam: The final revelation supersedes previous ones; Jews (and Christians) are relegated to dhimmi status or worse in end-times scenarios involving the Mahdi and returning Isa.

Both change “times and laws” (Daniel 7:25). Both were shaped without the original keepers of the code at key decision points (e.g., Nicaea for Christianity).

When I apply Jay Smith’s historical-critical method (the man, the book, and the land/place) to Christianity the same way he uses it on Islam, I see the same pattern: a new central figure, a new set of writings, and a new story that was shaped long after the events.

Recent scholarship, featured on channels like History Valley and on Rabbi Tovia Singer’s site, shows that large portions of the Book of Acts closely parallel the writings of Josephus, my ancient relative. Some scholars argue that the author of Acts copied material directly from Josephus to create a smoother, more “historical” narrative, especially around the character of Paul.

If that’s true, then much of the Christian story was constructed using a Jewish historian’s work — a man whose writings Judaism would never use to promote a new religion.

Many experts today, including Bart Ehrman and others, are openly saying that significant parts of the Christian Bible were shaped, edited, and in some cases fabricated long after the time of Jesus.

So I ask with sincerity: How can Judaism and Christianity truly be “two sides of the same coin” when one looks so different from the original blueprint given to Adam?

Wouldn’t the true “two sides of the same coin” actually be Christianity and Islam — both emerging from our Bible, both creating new messianic figures, new scriptures, and both teaching that the Jewish people and the original Torah are ultimately replaced or superseded in their end-time vision?

I would genuinely like to hear your thoughts on this.

When I apply Jay Smith’s method — demanding early manuscripts, contemporary evidence, and honest chronology for “the man, the book, and the place” — both Christianity and Islam show the same weaknesses.

Jay Smith’s recent lecture at Calvary Chapel powerfully demonstrates that Islam lacks 7th-century evidence for its traditional narrative. When the same standard is applied to Christianity, we see late writings, historical and geographical problems (such as those Rabbi Tovia Singer highlights in the Gospel of Luke), and a theology that departs significantly from the original blueprint.

Both religions took material from the Hebrew Bible, introduced new central figures, created new scriptures, and developed end-time scenarios in which the Jewish people and the original Torah are ultimately sidelined or replaced.

Christianity and Islam, not Judaism and Christianity, appear to be the true “two sides of the same coin.”

My Personal Journey

I was born in 1966 to a Black father from Wellington, Texas, with roots in Cameroon and Nigeria, and a Spanish-speaking mother with deep family history in Jalisco, Guanajuato, Durango, Chihuahua, and New Mexico. Our family has carried the cry “We are from Spain” for nearly five hundred years.

After 9/11, my mother told me that we were Jewish. My maternal grandfather was a Cohen. Even though I am not a Cohen on my father’s side, something ancient awakened in me.

As Isaiah 56 promises, the stranger who joins himself to the Lord is brought into the covenant. Almost twenty-five years later, the original blueprint given to my ancestors has been awakened in me. The same code that was given to Adam now burns inside me.

This is the power of the Tree of Life — it can find anyone, anywhere.

The Blueprint of Creation: From Adam to Sinai

This understanding is at the very heart of my book, Adam, The Blueprint of Creation and The Tree of Life.

Rabbi David Fohrman, in his series A Book Like No Other, shows that the Ten Commandments given at Sinai were not new laws. They were the full revelation of the same blueprint that already existed in the Book of Genesis. Sinai didn’t create something new — it revealed and expanded what had been given to Adam from the beginning.

This is why the Torah consistently uses the word “Adam” when speaking of man’s responsibility. In Leviticus 26:5, it does not say an Israelite, a Levite, or a Kohen shall live by them. It says:

“You shall therefore keep My statutes and My rules, by which a man (Adam) shall live.”

The Torah is speaking to Adam — to all humanity. The blueprint was always meant for everyone.

This connects directly to the only verse in the Bible that explicitly promises eternal life. In Genesis 3:22, God says:

“Behold, the man has become like one of us… and now, lest he reach out his hand and take also of the Tree of Life and eat, and live forever…”

Eternal life was never meant to come through someone dying for our sins. It was always meant to come by reaching out and taking from the Tree of Life — the original blueprint of creation.

This is the same Tree of Life that Ruth recognized. It is the same code that the Jewish people have preserved as the firstborn. And it remains available to every human being who is willing to return to the original pattern given to Adam.

Hazan Gavriel ben David