Sorry for late reply, my internet has been down for a few days
Except, kamma and paticcasamuppada are “speculative” until one, through one's own efforts gains insight into them. Knowledge of rebirth is open to personal verification just as is anicca, dukkha, anatta, and it can be a way of gaining insight into anicca, dukkha, anatta, paticcasamuppada, as the Buddha’s awakening (as well as others) suttas show.
The only one out of this that can be reguarded as an unknown is kamma, although one can understand on a basic level how intentions can lead to good or bad results
Saying that knowledge of rebirth is open to verification is to still assume that it is real
To claim that rebirth has nothing to do with “practicing the Buddha’s noble teachings,” is to claim a serious lack of textual knowledge, and even more so, as you repeatedly do here, it is to completely ignore any evidence that contradicts your position.
Because in the Buddhas teachings of the 4nt's etc there is no rebirth contained within them, perhaps you could explain why rebirth must be included in them? Im not saying rebirth isnt in some suttas, but that it was just a backdrop of the time, i cosmology that appealed to the many
I gave the very famous turtle discourse which directly ties rebirth to the Four Noble Truths: I quote: This precious human birth
"Monks, suppose that this great earth were totally covered with water, and a man were to toss a yoke with a single hole there. A wind from the east would push it west, a wind from the west would push it east. A wind from the north would push it south, a wind from the south would push it north. And suppose a blind sea-turtle were there. It would come to the surface once every one hundred years. Now what do you think: would that blind sea-turtle, coming to the surface once every one hundred years, stick his neck into the yoke with a single hole?"
"It would be a sheer coincidence, lord, that the blind sea-turtle, coming to the surface once every one hundred years, would stick his neck into the yoke with a single hole."
"It's likewise a sheer coincidence that one obtains the human state. It's likewise a sheer coincidence that a Tathagata, worthy & rightly self-awakened, arises in the world. It's likewise a sheer coincidence that a doctrine & discipline expounded by a Tathagata appears in the world. Now, this human state has been obtained. A Tathagata, worthy & rightly self-awakened, has arisen in the world. A doctrine & discipline expounded by a Tathagata appears in the world.
"Therefore your duty is the contemplation: 'This is stress...This is the origination of stress...This is the cessation of stress...This is the path of practice leading to the cessation of stress.'" — SN 56.48
To me this is a metaphor to stress how beings are blindly trapped in samsara of the mind, constantly becoming this and becoming that through clinging
What is worth noting is your inability to actually deal with an important, large text that places rebirth right in the middle of the paticcasamuppada chain. As for jati, you have ignored what others have said to you about this, offering no real reason that jati must always be taken in a figurative manner, as your position suggests. There is no reason to do so.
As i have said, if jati (birth of I am) is figurative, then dukkha is merely figurative
The problem with your taking a text like this without consideration of the broader context of other texts is that you simply and obviously distort the Buddha’s teachings, as you have been doing.
I dont ignore other discourses. I take discourses and compare them, look for the central theme and message. Now not all discourses in the pali canon are spoken by the Buddha, we know this. This is why comparison and investigation into those suttas is key, to find the underlying (or core) theme/message/doctrine. If we were to take every suttas at face value then we would be believing that the world is flat, that there is a big mountain in the middle, that there are spirits and ghosts living in forests and trees, that human beings can live for 80,000 years etc
All of those things have obviously nothing to do with the Buddhas teachings, nothing to do with dukkha and its quenching, they were just a backdrop of the times, something people could identify with and understand maybe. The same i feel for rebirth
There has been all this argument for rebirth in the Buddhas teachings but i have never seen one solid argument as to why
A) It must
B) The importance of it to the individual walking the path, so the importance of it to the practice and to nibbana