Jesus Judging The Woman Accused Of Adultery

Jesus said; “Judge not, lest thee be judged!” How many times did Jesus JUDGE someone? This is a great question, because we saw a dozen elected Republicans claim in the halls of Congress, that Democrats have no right to JUDGE our President, and are only impeaching him because they want to “take him out” as Billy Bush says in defense of the Access Hollywood tape.

This is to say, elected LAWMAKERS can stop all those who seek Justice, and a Conviction, if the accused can prove the District Attorney, or a Congressional Investigation, was began in order – TO GET – the poor victim, who got caught. This is MADNESS! Sure Trump gets to face his accusers – just like Jesus!

Yesterday I was accused of something I did not do – in front of a U.S. Postal worker – who can be called as a witness in a court of law. Indeed, because of the nature of the accusation, this Federal Employee might be obligated to make a report.

Trump plays to his core people, thirty million evangelicals, who want to see our Democracy replaced by the monarchy of King Jesus. Indeed, Judge Roy Moore is running for office again – after a fourteen year old girl testified he groped her after talking her into stripping down.

I am the a minister of my Church, steeped in Biblical knowledge. Kim Hafner launched a campaign to discredit me with our neighbors, because I questioned, and attacked the evangelical politicians. She attacked my newspaper. She tried to destroy me, and my right to practice Freedom of Press, and Freedom of Religion.

I believe my attorney can prove Conspiracy to deprive me of my Civil Rights. Her church prides itself in the work they do in our Secular Community. For a member of this church to undermine my community outreach, via slander, constitutes Conspiracy, because she knew the importance of being esteemed in ones community. I told her I am the prophet of my church, ‘The New Radio Church. Because we live in a large appartment complex, she did not have to get on a public road to do her dirty work. Does her minister approve of Kim Haffner’s crusade against me?

John Presco ‘The Nazarite”

President: Royal Rosamond Press

Judging the Adulteress

Everything is accelerating at a fast clip. Why has no priest, minister, rabbi, or T.V. evangelical prophet solved the riddle of what Jesus wrote in the dust. Why me? Why did I discover the truth and not one else. Rabbi Irons knows very little about Christianity, and does know John was a Nazarite – for life! Jesus knew this. I had no problem reading Judaic teaching.

Judging the Adulteress


Jesus is judging the woman accused of adultery employing an ancient custom that was done away with before he was born. Being a candidate for the Messiah, Jesus must be WITHOUT SIN….without error. Sin means ‘missing the mark’. This is why Jesus pretends not to hear the accusations against the woman accused of adultery. When I read this lesson by Rabbi Eliezer Irons eight years ago, I got it, the answer to the riddle.

“Not only witnessing the actual criminal act, but even witnessing the
punishment and humiliation of the crime can have a deleterious
influence on the viewer.”

Rabbi Jesus gives the same lesson to the witnesses and crowd, who are now all – with sin! Did he suggest they take the Oath of the Nazarite?

Jon Presco

Copyrigt 2015

“Parshas Naso :

Witness to Sin

By Rabbi Eliezer Irons

The Sotah, a woman suspected of adultery, is a topic in this week’s
Parsha. A Sotah must either confess her guilt, or suffer public
humiliation. The Sotah, upon denying her guilt, would be forced to
drink waters, in which G-d’s name was placed. If she were truly
guilty, her stomach would expand and burst.

The Nazir (Nazarite) is discussed immediately following Sotah.
Nazir is a voluntary status that one pursues to attain greater levels
of holiness. A Nazir is forbidden to drink wine or eat grapes, cut
his hair, or become defiled by a human corpse.

Rashi, quoting the Talmud, asks,
“What is the connection between these two topics?”
(A connection exists when the Torah places two topics sequentially.)
The Talmud answers that one who sees the humiliation of the Sotah
should abstain from wine, etc., and become a Nazir. If one sees a
Sotah, a woman who fell victim to her desires, it may influence him
to sin as well. In order to protect himself against the type of evil
inclination that corrupted the Sotah, he should become a Nazir.
Why would witnessing the humiliation of a Sotah influence one to sin?
Logic dictates that the exact opposite should occur! Onlookers
should be fearful when witnessing the consequences of the averah (the

To answer this question, we must first examine a difficult
passage Sefer D’varim (12,17) in prohibiting the eating of maaser
sheni (the second tithe) outside Jerusalem. The verse uses the
curious terminology “you are not able to eat.” It would appear to
make more sense had the Torah said “You should not eat forbidden
food.” One is certainly able to eat forbidden food; it is among his
physical capabilities.

The Telzer Rosh Yeshiva Reb Eliyahu Meir Bloch zt”l explains that
the Torah here teaches us that sin should be viewed as something
unimaginable and far removed from the realm of possibility. To
illustrate the point, consider this example: A man on a roof who is
ordered to jump is likely to respond “I can’t.” Of course, he is
physically able, but in his mind it is utterly unimaginable and
psychologically impossible.

Based on this explanation, we can now proceed to our original
question. When one witnesses the humiliation of the Sotah, he
realizes that the averah he once thought to be unimaginable is now a
distinct possibility. In order to protect himself, the witness must
therefore become a Nazir and thereby elevate himself to his former

This idea parallels the concept of Chilul Hashem (a disgrace to G-
d) expressed by Tosafos Yom Tov, in Yoma 8:8. “Anyone who does an
averah (a sin) and others are influenced thereby to take the matter
lightly and to act likewise is committing the sin of Chilul Hashem.”
This week’s Parsha takes the Tosafos Yom Tov idea one step further.
Not only witnessing the actual criminal act, but even witnessing the
punishment and humiliation of the crime can have a deleterious
influence on the viewer.

>From this we can derive a practical halacha (law) regarding the
law of lashon harah (talebearing and gossiping). Lashon harah is a
serious averah, but can one speak lashon harah about himself? The
Chafetz Chaim addresses self-abasing lashon harah in two places.
First, he warns that one cannot absolve himself from the guilt of
lashon harah by including himself in the story about a friend. One
may speak unfavorable about himself, but not about a friend.
In another instance, the Chafetz Chaim writers that if upon
hearing lashon harah, it is forbidden to believe it. However, if the
talebearer mentions himself in the story, it is permissible to accept
his story as true . . . but only about himself. It is forbidden to
believe what he says about his friend.

From these two places one could possibly deduce that it is
permitted to speak lashon harah about oneself. *According to the
lessons of Parshas Naso, even though one may not be violating the
laws of lashon harah, it is forbidden to tell others of one’s own
sins, because by doing so, one is violating the law of chilul Hashem.
If one repeats tales of his own sins, he may entice a friend to sin.
It will show him that it is possible to commit the sin.

May we be only good, positive influences on each other and all of
Kl’al Yisroel.”

Judging The Sotah

Jesus said;

“Judge not, lest thee be judged!”

This has everything to do with the judging of the woman accused of adultery that I ALONE solved the riddle of. I announced that I know the answer surrounded by men and women carrying guns. One said;

“No one knows the answer!”

“I do!” says I.

Why does Jesus pretend he does not hear the accusation? Because, one becomes sinful by just hearing this sin. It is suggested those wh heard the sin, take the Oath of Nazarite to purify themselves. John’s mother was named Elizabeth, which means ‘Daughter of the Oath’. Hannah drank the cup in which THE NAME of God, had been poured, because The Law of God and Moses declares that if a BARREN WOMAN take the judgement be judged, then she will be able to conceive. I was named after John the Baptist.

King John

Judging the Adulteress

Noah’s sons are WITNESS to the sin of adultery due to their father drinking too much wine. This is similar to the Samson story. Samson was born a Nazarite, but, break his vow. Those who witness the sin of adultery must take the Nazarite vow. The story of Ham is another attempt at reform. Adultery was destroying the tribal system and the covenant of God, the very reason He caused the flood. Jesus deals with the CURSE of adultery in what I believe was another reform – that failed due the murder of John the Baptist, the Nazarite while in his mother’s womb.


‘The Nazarite’

“Based on this explanation, we can now proceed to our original
question. When one witnesses the humiliation of the Sotah, he
realizes that the averah he once thought to be unimaginable is now a
distinct possibility. In order to protect himself, the witness must
therefore become a Nazir and thereby elevate himself to his former

Book of Jubilees[edit]

In the Book of Jubilees, the seriousness of Ham’s curse is compounded by the significance of God’s covenant to “never again bring a flood on the earth”.[20] In response to this covenant, Noah builds a sacrificial altar “to atone for the land”.[Jub. 6:1–3] Noah’s practice and ceremonial functions parallel the festival of Shavuot as if it were a prototype to the celebration of the giving of the Torah.[20] His “priestly” functions also emulate being “first priest” in accordance with halakhah as taught in the Qumranic works.[21][22] By turning the drinking of the wine into a religious ceremony, Jubilees alleviates any misgivings that may be provoked by the episode of Noah’s drunkenness. Thus, Ham’s offense would constitute an act of disrespect not only to his father, but also to the festival ordinances.[23]

About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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