The Weight of Home
In the quiet of the bedroom, we didn’t undress each other; we shed our layers in separate patches of darkness, a silent **post-prison adjustment** to intimacy. Davina hung her dress in the closet with a sharp tinkle of hangers before sliding into bed beside me. She carried the scent of whiskey and **cocoa butter skincare**, a contrast of the street and the home. When her hair tumbled into my face, I pulled back from its synthetic, plastic texture. In that moment of **sensory processing**, I didn’t want anything manufactured. I yearned for the friction of something breathing—I craved a connection that felt truly alive.She rested her thigh on my hip, a heavy, grounding weight. “You okay?” she whispered.
“Yeah,” I said. “You?”
“I’m okay.”
“I’m sorry about your son.”
“I’m sorry about your mother.”
For most, discussing **grief and loss** acts as an extinguisher, but for me, it was **emotional kerosene**—a blast of pure oxygen to a dying fire. As I positioned myself over her, looking at her silhouette, I felt the desperate urge to explain my intent. I didn’t want to fuck her with the frantic desperation of **life after incarceration**. I wanted to do it like a man who was home visiting his family, like a local success story. I wanted to move with the confidence of a man who still had a career, Italian leather shoes, and a steel watch. I struggled with the **humanity of intimacy**: how do you explain to a woman that you just want to feel like a human being again?I wasn’t scared, but I hovered there on my forearms, caught in the **psychology of reentry**, unsure of the next move. I wanted to please her—not for some ignorant ego boost, but to make a lasting, good impression. She claimed she didn’t believe the **wrongful conviction** rumors or the stories about the Piney Woods Inn, but doesn’t a seed of doubt always linger?“Baby,” Davina said, her arms crossing over my back to pull me close. When I tried to rely on muscle memory to spread her legs, she gently escaped, turning to face me. She pressed a finger to my chest, guiding me back down. “Not yet,” she said.That night, Davina provided the kind of **emotional healing and care** I didn’t know I deserved. Two days after my **prison release**, she laid me out and took care of me. With her hands and mouth, she mapped my entire body, leaving no parcel of skin unloved. She moved over and under me, a slow reclamation of my own skin.
The Search for Connection
She moved over me, and perhaps even through me. In that moment of **physical and emotional vulnerability**, whichever part of me she wasn’t loving felt as if it were on fire, desperate for her attention. It’s a strange truth of **human psychology**: you often don’t know what you need until someone gives it to you exactly the way it was meant to be given.When we were twined together—her foot resting near my face—I leaned down to kiss the arch. I wondered how someone from a place like Eloe could have such delicate, baby-soft feet. Suddenly, the image of Celestial, my wife, flashed in my mind. The thought of her triggered a **stress response**, and I sprang up as if waking from a nightmare. Davina paused, the faint light reflecting in her eyes like a silent question. “You all right?”“Naw,” I said, the **emotional weight** of the moment crashing down.“Come here,” she said, opening her arms in a gesture of pure **unconditional support**. She called me “baby,” transforming that single word into a private language that meant exactly what she needed it to mean. This time, it was a plea. I wrapped my arms around her as if my life depended on it.“You got a rubber?” I asked, the reality of **safe intimacy** surfacing.“I think so,” she replied. “In the medicine cabinet.”“In the bathroom?”“Yeah.”“Do I have to?”Davina went quiet in the darkness. I rose on my elbows, searching for her face in the shadows where the moonlight couldn’t reach. “If you want me to, I’ll get up and get it,” I promised, though I was already kissing her again, lingering on her bottom lip. “Do we need it?” I was begging now, a raw display of **intimacy and desire**. I ached to touch her without any barriers—no plastic, no distance. I wanted the reality of her hair, crinkly at the roots, the tactile difference between a distant phone call and breathing the same air.“Please,” I whispered, promising a **risky intimacy** I wasn’t even sure I could control. “I’ll pull out. I promise. Please.” We remained locked together; she didn’t pull away or close herself off. “Baby,” I said, finally speaking that secret language myself.“It’s okay,” she said at last, her voice a balm of **safety and trust**. “It’s okay, baby. I’m safe.”
The Soul’s Scorecard
Gloria introduced me to the **power of prayer** when I was only three years old. She knelt beside me, teaching me the physical posture of faith—pressing my palms together under my chin like a cherub. For her, church was a sanctuary; for my father, it was a distant memory. There’s a specific archetype of the **devout Christian woman** who feels a magnetic pull toward a godless man, dedicated to **spiritual protection** and keeping his soul safe through her own intercession. At times, I wish I shared that calling—born with a mission to save a man—so I could follow the breadcrumb trail my mother left behind.“Now I lay me down to sleep.” Gloria’s voice was melodic, almost like a **meditation chant**, and I followed as a tiny echo, my eyes screwed tight. But before the “Amen,” I needed a **theological explanation** for “I pray the Lord my soul to take.” she explained that waking up is a divine gift, a decision made by a higher power to afford you another day. To my young mind, this felt like a threat. I lay in my canopy bed, stricken by **sleep anxiety**, afraid to blink for fear of slipping into an eternal slumber. Every night we performed this ritual, but the moment Gloria left the room, I began my own **inner negotiation**, recanting her words to keep my soul for myself.In the tradition of **generational trauma and faith**, it is said that a child’s sins belong to the parents—specifically the mother—until age twelve. After that, your moral scorecard is your own responsibility. Once I reached that age of accountability, I chose the easy, secular company of my father over my mother’s services. Yet, the habit of **daily prayer** remained.When I lived alone, my prayers were vocal, but now that Andre shares my bedroom, they have become a silent **mindfulness practice**. I move my lips but give the words no air. I pray for Roy, asking for his safety and seeking a **path to forgiveness**, even though the morning light tells me I’ve done nothing wrong. I pray for Andre, too, asking him to forgive the guilt I feel for seeking that very forgiveness. Most of all, I pray for my father, hoping to rediscover the **father-daughter bond** we once shared.My mother’s **spiritual teachings** were clear: we have no secrets from the Divine. God understands our emotions because He authored them. She believed that **confession and humility** are the keys to blessing—that grace is found when you are on your knees.God must also know what lies at the bottom of my jewelry case: Roy’s missing tooth, snapped into a felt box. A practitioner of **ancestral healing** or a root woman would recognize its weight; even I, without a talent for the supernatural, can feel its **metaphysical energy** burning in my palm. It hums with a power I have yet to learn how to harness or command to my will.
The Art of Reentry
I spent thirty-six hours straight with Davina Hardrick in what used to be Miss Annie Mae’s house. Life is full of wonders. Who could have predicted that a high school acquaintance would capture me so completely, offering a sense of **emotional safety** that made me forget the way home? The only reason I left her bed was that she put me out so she could get to work. Between her cooking and her affection, it felt like a **sanctuary for recovery**.When I finally returned in the rumpled clothes I’d been wearing for a day and a half—a visible sign of my **post-prison adjustment**—Big Roy was waiting on the front porch. The two Huey Newton chairs sat empty while he sat on the concrete, feet planted in the flower beds. He held my mama’s yellow coffee cup in one hand and a honey bun in the other. “You alive?”“Yes, sir,” I said, feeling a surge of **personal resilience** as I bounded up the stairs. “Alive and well.”Big Roy raised his eyebrows. “What’s her name?”“I am sworn to secrecy to protect the innocent,” I replied, trying to maintain some **privacy in relationships** after years of having none.“Long as she’s not married. I’d hate to see you go through all that **wrongful conviction** trauma just to get shot by some jealous man.”“You’re right. My story is tragic enough.”“More coffee is on the stove,” he said. I fixed a cup and sat beside him, looking up and down the road. It was a habit from when I was gone—**contemplative thinking** about where you want to be and who you want to be with. In prison, I’d spend twenty minutes dreaming about the taste of Kalamata olives. Now, my mind was on Davina, wondering about our **romantic connection** and if I could see her again tonight.I wondered: was I cheating on Celestial, or was I cheating on my memories? A man navigating **reentry after prison** should perhaps receive special consideration. I won’t say Davina saved my life, but she provided a form of **spiritual salvage**. She healed something in me that felt broken.Big Roy spoke over the rim of his cup, his voice a reminder of **family responsibility**. “You need to learn how to use the telephone, son. You can’t just disappear. Not after everything that has happened.”
The Reality of Reconnection
I felt my shoulders round as I tucked my head almost to my chest, a physical manifestation of **shame and regret**. “I’m sorry, Daddy. I didn’t think about it.”“You got to remember how to consider other people,” he said.“I know.” I slurped more coffee, and he handed me the half-eaten honey bun. I tore it in two, stuffing the sweet bread into my mouth. “I’m just trying to get used to being myself again,” I admitted, struggling with the **psychological transition of reentry**.Big Roy didn’t let up. “You need to get in touch with your wife today. Let her know.”
“Let her know what?”“Not about whoever has you over here grinning like Jiminy Cricket. But you have to let her know you’re back home. Trust me on this, son. Whoever you’ve been with, she may seem special right now, but she’s not your wife.”I threw my hands up in frustration. “I know. I know.” I hadn’t felt a scrap of **true happiness** in five long years, and he wasn’t even going to let me bask in the sun for a single hour.“But wait until you wash up,” he added.He was right. I needed a strategy for my **reintegration into marriage**. I needed to get back to Atlanta, greet Celestial skin-to-skin, and face the ultimate **relationship milestone**: asking her if we were still married. A part of me said that if you have to ask, the answer is already no. I was likely setting myself up for **emotional trauma**. Two years without a prison visit is a clear message; why did I need to hear it from her lips? Whatever she had to say would likely draw blood—a jagged, painful truth like a dog bite.Yet, the undisputed fact remained: she hadn’t filed for a **legal divorce**. If she didn’t officially end the marriage, it was by choice. In my book, that carried weight in terms of **marital commitment**. Besides, even a dog bite can heal with enough time and care.When the phone started ringing, I was still in my shorts. The outdated device let out a loud metallic jangle, a jarring sound in the quiet house. “Tell Wickliffe I’m waiting on the porch!” Big Roy shouted from outside.Pussyfooting to the kitchen, half-naked and barefoot, I picked up the receiver. “He’s waiting on the porch,” I said.The man on the other end paused. “Excuse me?”“Sorry. Hello? Hamilton residence.”There was a beat of silence. “Roy, is that you?”“Little Roy,” I answered, feeling the shift in **identity and belonging**. “You want Big Roy?”
An addition to the previous — A comprehensive Jewish polemic against the theological foundations of Xtianity and Islam. Where was JeZeus throughout the Shoah? Where was Allah throughout the Nakba total defeat disasters of ’48, ’67, & most recently the 12 Day War?
1. Peter claims that through JeZeus, significant miracles occur, thereby validating his role as a miracle worker and messianic figure… this serves as zero proof of the mitzva of Moshiach according to the Torah. Moshiach based upon King Shaul and David and all the kings of Yechuda and Israel thereafter has nothing to do with healing miracle workers as the definition of the Torah mitzva of Moshiach.
The prophet Natan issued a mussar prophetic rebuke to king David when he contemplated the possibility to duplicate how the Goyim worshipped their Gods through construction of Great Cathedrals. The Torah “Temple” which king David commanded his son Shlomo to build – not a literal wood and stone building. Rather the establishment of the Torah Constitutional mandate of Sanhedrin Federal common law courtrooms across Jerusalem and the cities of refuge. The last mitzva which Moshe Rabbeinu sanctified: Moshe constructed three Cities of Refuges/Small Sanhedrin courtrooms on the other side of the Jordan river. Moshe did not build a Goyim manner of worship Temple. The revelation of the Mishkan teaches the mussar that HaShem lives in the hearts of the chosen Cohen people through tohor middot spirits. Hence the p’suk: שמות: כה:ח — ועשו לי מקדש ושכנתי בתוכם — prioritizes the vision that HaShem through the revelation of Oral Torah tohor middot quickens the Yatzir Ha-Tov with life through all the generations of Israel upon this Earth. This vision has nothing to do with the NT “salvation from sin” substitute theology.
2. The NT fails to address the central act of rebellion when Israel demanded from the prophet Shmuel a king, when HaShem through the Sinai brit ruled as KING. Recall that Israel requested a king to lead the nation to fight its wars. The bait N’ switch to the topic of “salvation” therefore exists as classic substitute theology. Revisionist history defines the NT like Holocaust Denial defines modern anti-Semitism. Specifically, the NT introduces a theology of a Universal God. This alien foreign idea has nothing to do with the Sinai revelation because Goyim rejected the Torah and do not accept the Torah to this very day.
The deliverance from Egyptian bondage and conquering of Canaan – these fundamental “miracles” serve as the basis for Israel to rule conquered Canaan with justice as a total repudiation of Par’o judicial injustice to Israel. Torah prophesy centers upon mussar rebukes which all generations can grow as their own ideas sprouting from within their Yatzir Ha-Tov spirits breathing within their hearts. The NT shares no connection whatsoever toward achieving the justice leadership of HaShem in this world through the Torah mandate of Federal Sanhedrin common law courtrooms.
Both the NT and Koran attempt to replace the oath brit which defines Torah as the Written Constitution of the Cohen Republic. They both attempt to establish a theological backdrop wherein Torah prophesy applies to all Goyim Universally. These attempts reject the revelation of the Torah at Sinai but seek thereafter to worship their Name God replacements as substitutes for HaShem taking Israel alone out of Egypt. Such theological revisionist history substitutes other Universal Gods for the local god which only Israel accepted at Sinai. Miraculous miracle workers do not replace the prophetic mussar visions established through the T’NaCH literature which the NT attempts to replace with the label “Old Testament”.
3. Declaring the ‘Good News’ of the Name of JeZeus has no T’NaCH precedent. Torah a common law legality which stands upon the foundation of precedents. No courtroom objectively examines (prosecutor vs. defense legal briefs) any courtroom case based upon the “Name of JeZeus”. Hence the challenge to Judicial common law courtroom practices – simply a red herring. The Written Torah serve the chief function as the Constitution of the Republic of Judea which mandates Sanhedrin common law courtrooms. No different than the US Constitution mandates 3 branches of Government. By emphasizing the miraculous events attributed to JeZeus as the Son of God, this substitute theology replaces oath brit cut with Avraham Yitzak and Yaacov to father the chosen Cohen people.
The Written Torah serves as the legal constitution for the Jewish people, establishing a system grounded in established precedents and judicial proceedings. The NT does not provide this framework or engage with it meaningfully. Most significantly: the NT emphasis upon the Divine Name of JeZeus worships a new God which the Avot did not know.
The Written Torah functions analogously to a constitution, establishing a system of laws that courts operate upon, thus framing the concept of justice within a concrete legal structure. The absence of any NT precedent in this regard significantly undermines its claims. The NT pivot to a new Universal Trinity God contradicts the specific oath britot cut through the Torah alliance established by Avraham Yitzak and Yaacov.
4. Miracles as “signs” do not prove or disprove the mitzva of Moshiach. Moshe anointed Aaron as Moshiach. Aaron dedicated korbanot/sacrifices NOT as some Cain-like “Barbeque to Heaven”, but rather based upon the k’vanna of Hevel whose korban dedicated the sanctification through swearing an oath to pursue justice in this world. Justice: defined through both T’NaCH & Talmudic common law – as the legal pursuit of justice/fair compensation of damages as the intent of the Torah commandment: “Eye for an Eye and tooth for a tooth”. Legal judicial justice rejects as טיפש פשט-utter bird brained stupidity-any literal reading for “Eye for an Eye”!
The sacrifices are not simply ritualistic acts. They are deeply intertwined with the intent (k’vanna) to pursue justice and right wrongs, differentiating them from mere offerings. This highlights a legal and ethical framework wherein Moshe first anointed the House of Aaron as Moshiach; it explains the connection between the revelation of the Mishkan with the pursuit of judicial justice through logically juxtaposing the Torah mitzva of sacrifices against the Torah mitzva to pursue justice.
The understanding of korbanot not as mere rituals but as essential acts tied to the pursuit of justice brings a critical perspective on their religious significance. The intentionality behind these actions (k’vanna) focuses on justice and ethical behavior which has nothing to do with the NT “forgiveness of sin as the salvation of Mankind”.
This gave me a lot to think about.