The Sefirotic tree of life
The ten sefirot or the ten ementions of Hashem's divine attributes is an exclusively Jewish concept. I doubt I have to explain to you the pervasiveness of this concept in kabbalistic texts. The kabbalists provide a path in which to travel up and down these sefirot and the following is the top-down path. Beginning at Keter (will of Hashem) you go to Chochmah (wisdom), then Binah (understanding), and then to Chesed (kindness goodness), and next to Gevurah (Power strength). From there you move to Tiferet (glory) and then to Netzach (endurance) and Hod (patience). You then come to Yesod (foundation, Torah, and the Zadakim) which links to the final sphere Malkut (the kingdom of Hashem).
Compare to the New Testament.
Colossians 1:9-15 “That is why we, from the day we heard, have not ceased praying for you, and asking that you be filled with the knowledge of his will (Keter) in all wisdom (Chochmah) and spiritual understanding (Binah), to walk worthily of the master, pleasing all, bearing fruit in every good work (Chesed) and increasing in the knowledge of Elohim (hidden sepherah of Da'at), being empowered with all power (Gevurah), according to the might of his glory (Tiferet), for all endurance (Netzach) and patience (Hod) with joy, giving thanks to the father who has made us fit to share in the inheritance of the holy ones in the light (Yesod), who has delivered us from the authority of darkness and transferred us into the kingdom of the son of his love (Malkut), in whom we have redemption through his blood, the forgiveness of sins, who is the likeness of the invisible Elohim, the first-born of all creation. (The Sepherotic tree of life.)
Rabbi Shaul not only hits every emanation, but he also hits them in order which certainly rules out any chance of coincidence.
Sitra Achrah
In the kabbalistic tradition there is an aspect of the spiritual realm known as the Sitra Achrah (The other side). The phrase “the other side” is a way to reference the realm of unclean spirits or demons. In fact the phrase “the other side” appears 279 times in the Zohar.
The following quotes are passages taken from the Zohar speaking about “the other side”. After the quotes from the Zohar, we also have quotes from the New Testament.
A. Zohar, Bereshith, section 1, page 208b “The truth is that when a man walks on the right side, the protection of the Holy One, blessed be He, is constantly with him, so that the other side has no power over him, and the forces of evil are bowed before him, and cannot prevail over him. But as soon as the protection of the Holy One is withdrawn from him by reason of his having attached himself to evil, that evil gains the mastery and advances to destroy him, being given authorization to take his soul.”
The New Testament speaks of Yeshua traveling to “the other side” many times and almost every time there is some kind of spiritual battle whether it be demons or stormy winds. The following is one good example.
Mark – 5:1-8 “and they came to the other side...a man with unclean spirits...he ran and bowed down to him...”
This is exactly to a “T” what the Zohar said would happen. The unclean spirits of the other side where forced to bow down to the Zadik Yeshua.
B. Zohar Bereshith, section 1, page 14b “Where do they (unclean spirits) roam to on that night, WHEN SHABBAT IS OVER? When they (the other side) come out in haste and think that they are about to rule over the world and overcome the Holy Nation, they (instantly) see them (the good side) standing upright reciting this hymn (Tehilim 91)...Then the other side flees from there and goes roaming until they reach the desert. May the Merciful One save us and guard over us, from the other side - the Evil Side.”
Matthew 12:43 “Now when the unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none.”
C.*This passage from the Zohar is speaking about the nation of Israel being tested in the desert for forty years. Zohar, Shemoth, section 2, page 60a “There in the wilderness a strange power (the devil), representing the nations of the world, the ruling spirit of the desert, appeared to them (nation of Israel), but they soon discovered that it was not the radiance of their King's glory.
Notice that the Zohar says the devil is “representing the nations of the world” now compare.
Notice that the Zohar says the devil is “representing the nations of the world” now compare.
Matthew 4:1 “Then Jesus was led up by the spirit into the wilderness to be tried by the devil...Again the devil took him up on a high mountain and showed him all the nations of the world, and their glory...”
D. Zohar, Shemoth, Section 2, page 184a “They (Israel) saw with their own eyes the prince of the desert (Satan), a prisoner bound before them, and they took his lot and possession.”
Matthew 12:29 “...or how is one able to enter a strong man’s house and plunder his goods, unless he first binds the strong man? And then he shall plunder his house.”
E. Zohar Bereshith, section 1, page 48a “After they (unclean spirits) had been created, they were left behind the millstones of the chasm of the great abyss during the night and the day of Sabbath. When the sanctity of the day expired, they came out into the world in their unfinished state and commenced flying about in all directions.”
Zohar Bereshith, section 1, page 48a “For when the Sabbath is sanctified on Friday evening, a tabernacle of peace descends from heaven and is spread over the world. This tabernacle of peace is the Sabbath, and when it comes down, all evil spirits and demons and all the creatures which defile hide themselves within the orifice of the millstones of the chasm of the great abyss. For when sanctity spreads over the world, the spirit of uncleanliness remains inactive, since the two shun one another. Hence the world is under special protection (on the Sabbath eve)”
According to the Zohar evil spirits are banished to the abyss on Shabbat. This great abyss is then sealed shut. Then after the Sabbath the unclean spirits are released again to defile the earth.
Revelation 20:2-3 “And he seized the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years, and he threw him into the abyss, and shut him up, and set a seal on him, so that he should not lead the nations no more astray until the thousand years (Great Sabbath) were ended. And after that he has to be released for a little while.”
Clearly the New Testament and the Zohar are using the same source of tradition.
Hitbodedut
Hitbodedut - “(self-seclusion) is considered by many Chassidim as an essential component of prayer. In being alone with God, and giving voice to their desire for Him, believers aim to access the joy that is the essence of all being. Bratzlaver Chassidim in particular practice hitbodedut. Hitbodedut is a way to unburden the self of doubt and recover a natural state of faith. The best way to achieve this solitude is to leave civilization and society in order to be surrounded by nature and the wonders of creation. Any form of self-isolation can be effective.
The key to successful hitbodedut is total abandonment of inhibition. Prayers are direct, immediate and uninhibited, a natural outpouring of the soul of all that clouds and confuses its sight. Any natural expression is admissible. This can take the form of weeping, song, conversation, mantra or silent meditation.
Bratzlaver Chassidim practice hitbodedut at night, after the midnight lamentations over the destruction of the Temple. They go out alone to a deserted place, away from the contamination of worldly experience, to communicate with God and cry out to Him about their doubts and fears.
Talking freely and openly with God often requires practice before it comes naturally. It is therefore necessary for a Jew to set aside a dedicated, specific period of time for hitbodedut. Only by regularly stepping out of the mundane, by silencing everyday noise and distraction can one achieve the sight of the soul. By entering into solitude and isolating themselves, Jews can learn that they are never truly alone. For when they are alone, they are alone with God.”
The key to successful hitbodedut is total abandonment of inhibition. Prayers are direct, immediate and uninhibited, a natural outpouring of the soul of all that clouds and confuses its sight. Any natural expression is admissible. This can take the form of weeping, song, conversation, mantra or silent meditation.
Bratzlaver Chassidim practice hitbodedut at night, after the midnight lamentations over the destruction of the Temple. They go out alone to a deserted place, away from the contamination of worldly experience, to communicate with God and cry out to Him about their doubts and fears.
Talking freely and openly with God often requires practice before it comes naturally. It is therefore necessary for a Jew to set aside a dedicated, specific period of time for hitbodedut. Only by regularly stepping out of the mundane, by silencing everyday noise and distraction can one achieve the sight of the soul. By entering into solitude and isolating themselves, Jews can learn that they are never truly alone. For when they are alone, they are alone with God.”
Matthew 14:23 “and having dismissed the crowds, he went up to the mountain by himself to pray. And when evening had come, he was alone.”
Luke 6:12 “And in those days it came to be that he went out to the mountain to pray, and was spending the night in prayer to Elohim.”
Tikkun Hatsot
Tikun Hatsot is a Jewish ritual of lamentation that is recited each midnight in memory of the destruction of the temple. It is an optional observance which is not universally observed it is only recited in Orthodox Judaism. The origin of the midnight time for prayer and study lies in Psalm 119:62 “at midnight I will rise to give thanks unto thee” that psalm was attributed to David. It was said he rose to pray and study Torah at midnight. The wide spread custom was fixed as a binding Halacha. The Tikkun Hatsot is an individual service; a minyan is not needed for performing it, although some have the custom to recite it with a minyan. At the hour of midnight one sits on the ground takes off his shoes and reads from the prayer book.
Notice that the ritual of Tikkun Hatzot, that of entering a garden in the middle of the night, was a “wide spread custom that was fixed as binding Halacha.”
The following New Testament quote takes place in the garden of Gethsemane in the middle of the night.
Luke 22:39 “Jesus went out as was his custom to the mount of olives and his disciples followed him”
Zohar Bereshith, section 1, page 77a “See now, at the moment when midnight arrives and the Holy One, blessed be He, enters the Garden of Eden to disport Himself with the righteous, all the trees in the Garden sing praises before Him, as it is written, “Then sing the trees of the wood for joy before the Lord” (I Chron. XVI, 33). A herald proclaimeth lustily: “To you we speak, exalted holy ones; who is there among you whose ears are quick to hear and whose eyes are open to see and whose heart is alert to perceive, what time the spirit of all spirits culls the sweet effluence of the inner soul... Woe to those that sleep with eyes fast closed and do not know or consider how they will arise in the Day of Judgement;”
Zohar Bereshith, section 1, page 92b “It is written: Midnight I will rise to give thanks to thee because of thy righteous judgments (Ps. CXIX, 62). Since the word “at” is omitted, we may take “Midnight” as an appellation of the Holy One, blessed be He, who is addressed thus by David because He is to be found with His retinue at midnight, that being the hour when He enters the Garden of Eden to converse with the righteous.”
According to the Zohar King David would enter the Garden of Eden with his retinue at midnight. It was also said that there was “Woe” to those who were sleeping at that very special time. This kabbalistic “custom” is still being practiced today among Orthodox Jews.
Compare this to John 18:1 “Having said these words Yeshua went out with his disciples beyond the Qidron torrent, where there was a garden, into which he and his disciples entered...”
Luke 22:39 “Jesus went out as was his custom to the mount of olives and his disciples followed him”
Mark 14:41 “And he came to the third time and said to them are you still sleeping and resting? It is enough! The hour has come...”
According to the gospels Yeshua (gilgul nefesh David) entered into a garden late at night with his retinue or disciples and said woe to his disciples he found sleeping. Also at this special hour of judgment Yeshua was taken away to be judged.
This are far too many points of congruency for this to be coincidence. The New Testament is making a clear indication that Yeshua and his disciples preformed the kabbalistic traditions of both Hitbodedut and Tikkun hatzot.
The heavenly comings and goings of the Mashiach.
It is often said by anti-missionaries that according to Judaism the Messiah will be an ordinary man and although he will have a great role in restoring the nation of Israel he will not be doing radical miracles and weird things like you see in the New Testament (such as ascending and descending to heaven in pillars of smoke). They also claim that Messiah will only come one time and there will not be multiple appearances of the Messiah. I am not sure whether these anti-missionaries are unaware of their own faiths kabbalistic traditions or if they are intentionally hiding the fact that Judaism does teach these things about the Messiah.
Soncino Zohar Shemoth section 2 page 7b - “Then shall pangs and travail overtake Israel, and all nations and their kings shall furiously rage together and take counsel against her. Thereupon a pillar of fire will be suspended from heaven to earth for forty days, visible to all nations. Then the Messiah will arise from the Garden of Eden, from that place which is called “The Bird's Nest”. He will arise in the land of Galilee, ... “The glory of his majesty” refers to the Messiah when he shall reveal himself in the land of Galilee; for in this part of the Holy Land the desolation first began, and therefore he will manifest himself there first, and from there begin to war against the world. After the forty days, during which the pillar shall have stood between heaven and earth before the eyes of the whole world, and the Messiah shall have manifested himself, a star shall come forth from the East variegated in hue and shining brilliantly, and seven other stars shall surround it, and make war on it from all sides, three times a day for seventy days, before the eyes of the whole world. The one star shall fight against the seven with rays of fire flashing on every side, and it shall smite them until they are extinguished, evening after evening. But in the day they will appear again and fight before the eyes of the whole world, seventy days long. After the seventy days the one star shall vanish. Also the Messiah shall be hidden for twelve months in the pillar of fire, which shall return again, although it shall not be visible. After the twelve months the Messiah will be carried up to heaven in that pillar of fire and receive there power and dominion and the royal crown. When he descends, the pillar of fire will again be visible to the eyes of the world, and the Messiah will reveal himself, and mighty nations will gather round him, and he shall declare war against all the world...”
From this passage of the Zohar we learn the following.
1 – The Mashiach will reveal himself first in the land of Galilee (Northern kingdom)
2 – The Mashiach reveals and conceals himself as he sees fit.
3 – The Mashiach will travel to heaven in a pillar.
4 – The Mashiach “shall return again” in a pillar of fire to make war.
5 – The Mashiach will at times be invisible.
6 – The Mashaich will ascend to heaven in the pillar of fire “and receive there power and dominion and the royal crown.”
7 – all the world will see. “the pillar of fire will again be visible to the eyes of the world”
These seven kabbalistic concepts of Mashiach are also found in the New Testament.
1 - The New Testament also teaches that the Mashiach appeared first in the Galilee (The incarnation of the Mashiach for that generation Yeshua) I doubt I need to quote those places in the NT for you.
2 - The New Testament speaks of Yeshua concealing himself and revealing himself many different times. Again I doubt I have to show you those quotes.
3 - The New Testament says that the Mashiach Traveled to heaven in a pillar.
Acts 1:9 “and having said this, while they were looking on, he was taken up, and a cloud hid him (Yeshua) from their sight.”
4 – Just as the Zohar, the New Testament speaks of Mashaich RETURNING to earth in a pillar of fire to make war with the enemies of Hashem.
5 – As strange as it sounds the Zohar speaks of the pillar of fire, as well as the Mashiach in it, being invisible.
Luke 24:31 “And their eyes were opened and they recognized him. And he disappeared from their sight.”
6 – keeping in mind that the Zohar says this about the Mashiach “the Messiah will be carried up to heaven in that pillar of fire and receive there power and dominion and the royal crown.” lets look at the New Testament.
Luke 24:49 “And see, I am sending the promise of my father upon you, but you are to remain in the city of Yerushalayim until you are clothed with power from on high.”
Matthew 28:18 “And Yeshua came up and spoke to them, saying, All power has been given to me in heaven and on earth.”
7 – According to the Zohar all the world will see the pillar of fire in the heavens.
Matthew 24:30 “...and then the sign of the Son of Adam shall appear in the heaven, and then all the tribes of the earth shall mourn, and they shall see the Son of Adam coming on the clouds of heaven with power and much glory.”
The right side of the boat
The following is a quote from the kabbalistic text Kol HaTor.
“Our mission, the mission of the great Gaon, light of Mashiach ben Yosef, with regard to the final generation, is as follows: “According to Rabbi Eliyahu, all the steps, all the rules and details concerning the period from the beginning of the Redemption until its conclusion, which include the ingathering of exiles and settlement of the Holy Land--all these are the assignment of the first mashiach, Mashiach ben Yosef. They derive from the left side, that is, from the quality of Din, which prevails when the awakening starts from below, naturally, as occurred at the time of the Second Temple, during the reign of Cyrus. Later on, the redemption will be completed with the quality of Chesed (i.e., Lovingkindness)on the right side, with Mashiach ben David.”
We learn from this passage of Kol HaTor that...
1 – The Gaon of Vilna was considered a cycle of Mashiach ben Yosef and that the Mashiach has many comings or incarnations.
2 – The redemption will begin on the left side, that of judgment, and just as the time of the reign of Cyrus will yield an insignificant ingathering of exiles. Yet as soon as the the redemption begins on the right side, that of Chesed, this will be the entire ingathering of every single lost Israelite from both the house of Judah and the house of Israel.
Compare to the New Testament. My comments in ( )
John 21:1-6 “After this Yeshua manifested himself again to the disciples at the sea of Kinnereth, and he manifested in this way: Shimon Keph, and Toma called the twin, and Nethanel of Canah in Galil, the sons of Zabdai, and two others of his disciple were together. Shimon Kepha said to them, I am going to fish (search for Israelites who have strayed from the Torah in particular the northern kingdom). They said to him, we are also coming with you. They went out and immediately entered into the boat. And that night (The time of Din) they caught none at all (Just as in the time of Cyrus). But when it became early morning (going from the time of Din to the time of Chesed), Yeshua stood on the beach. However, the disciples did not know that it was Yeshua. Then Yeshua said to them, Children, have you any food? They answered him, No. And he said to them, throw the net on the right side of the boat (indicating that they had been fishing off the left side the side of judgment), and you shall find. So they threw, and they were no longer able to draw it in because of the large number of fish. (The complete redemption of both houses of Israel)”
It is clear that this passage of the New Testament is speaking of the same concept as found in the book Kol HaTor. It is no surprise since both Yeshua and the Vilna Gaon were both prime suspects for the spirit of Mashiach ben Yosef in there respective generations.
The heavenly male and female.
Soncino Zohar “A MIST WENT UP FROM THE GROUND, to repair the deficiency below, by “watering the whole face of the ground”. The rising of the mist signifies the yearning of the female for the male.”
When commenting on the story of creation the Zohar explains that Heaven is male and the earth is a female. It does so by showing that the earth had to first release a mist (female sexual lubricant) before heaven could send forth rain (male seed).
Mark 10:2-6 “And Pharisees came and asked him, is it right for a man to put away his wife? - trying him. And he answering, said to them...from the beginning of the creation, Elohim made them male and female.”
This English translation does not reveal what Yeshua truly had to say, so let us take his words back into the Hebrew.
From the beginning/ of the creation/ Elohim/ made them /male/ and /female.
Bereshith Barah Elohim Et ish V'et isha.
Yeshua used the first seven words of the Torah but, just as the Zohar, he relates heaven to male and earth to female.
To take this a step further we must now turn to Adam. According to the kabbalah Adam was created in the image of the heavenly Adam known as Adam kadmon (The ancient Adam). The earthly Adam was created with his wife inside himself. His wifes name was Havah (all living). If the earthly Adam had a
wife inside of him and he was created in the heavenly Adam's image then we can deduce that heavenly Adam ought to have a wife inside himself as well.
wife inside of him and he was created in the heavenly Adam's image then we can deduce that heavenly Adam ought to have a wife inside himself as well.
According to the Zohar the tabernacle was the bride of Moshe and heavenly Jerusalem is the bride of Mashiach.
The book of Revelation confirms that the Mashiach's bride is heavenly Yerushalayim.
Revelation 21:10-11 “And he carried me away in the spirit to a great and high mountain, and showed me the great city, the holy Yerushalayim, descending out of the heaven from Elohim, having the glory of Elohim and her light was like a precious stone, like jasper stone, clear as crystal.”
Yeshayahu chapter 60 through 62 describes the future Jerusalem.
Yeshayahu 60:19-21 “No longer does your sun go down, nor your moon withdraw itself, for Hashem shall be your everlasting light...and your people, all of them righteous, shall inherit the earth forever...”
Yeshayahu 62:1 “For Tsiyon's sake I am not silent, and for Yerushalayim's sake I do not rest, until her rightousness goes forth as brightness, and her deliverance as a lamp that burns.”
Yeshayahu explains to us that the light that Jerusalem shall give forth will be the light of men, the light of their righteous deeds.
John 1:1-5 “In the beginning was the word, and the word was with Elohim, and the word was Elohim. He was in the beginning with Elohim All came to be through him, and without him not one came to be that came to be. In him was life and the life was the light of men. And the light shines in the darkness, and the darkness has not overcome it.”
Just as the earthly Adam the heavenly Adam, Adam Kadmon, carried his wife inside of himself. And her name is Hayah (Life or living). Just as earthly Adam's wife, heavenly Adam's wife bears the name life, but unlike the earthly Havah, the heavenly Hayah does not carry the defective vav but the higher level yod. So the only question remaining is does the Zohar also refer to the heavenly Jerusalem as Hayah just as the New Testament?
Soncino Zohar “the “daughters of Jerusalem” are the twelve tribes, as we have learnt that Jerusalem is established on twelve rocks, three on each side (wherefore it is called Hayah (living one)),”
Yohanan's statement “in him was life” is a highly mystical statement in reference to the heavenly Eve or heavenly Jerusalem. It could just as easily read in him was Hayah which is the name of heavenly Jerusalem according to the Zohar. The gospel of Yohanan opens with the highest level of kabbalistic allusions thus its intended audience was initiated kabbalists. Unfortunately these texts fell into the hands of Roman politicians and from that point on the misinterpretations did abound.
Spiritual principles from Derek Hashem
Rabbi Moshe Chaim Luzzatto or the Ramchal was one of the foremost and most prolific Jewish thinkers of all time. And his magnum opus “Derek Hashem” is an exceedingly popular work and is studied in many Yeshivot and academies of higher Jewish learning throughout the world. The relatively short text is considered one of the best sources for understanding fundamental Jewish spiritual concepts. The Ramchal draws from the kabbalistic tradition and lays out, in a clear systematic manor, some of the most difficult spiritual truths. Despite the fact that the Ramchal's work was despised by other respected Jewish contemporaries (just as Yeshua), his work is today considered brilliant and entirely Jewish in nature. If then we can find several points of congruency between the concepts found in the writings of the Ramchal and those of the New Testament then we could say that, although the New Testament carries concepts despised by some Jewish contemporaries, it should still be considered a Jewish text because it remains within the confines of Jewish oral tradition.
The concept of storing up good deed as a spiritual reward.
In part two of Derek Hashem the Ramchal explains the concept of rewards and punishments in relation to mans positive and negative actions. This concept helps explain why good people suffer in this world and why evil people prosper. What is important to note is the verbiage used in describing this spiritual reward system.
Derek Hashem part 2, chapter 2 “.The good deeds of the wicked and the evil deeds of the righteous, which constitute a minority, are dealt with in this world through its gratifications and sufferings...Still, if these good deeds were totally unrewarded, the attribute of justice would be flawed. It was therefore decreed that these good deeds be rewarded in this world, as discussed earlier. Their merit is therefore used up, and does not have any effect in incorporating true excellence in such an individual.”
Matthew 6:3-4, 19-20 “But when you do a good deed, do not let your left hand know what your right hand is doing, so that your good deed shall be in secret. And your Father who sees in secret shall himself reward you openly...Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves don not break in and steal.”
Though written centuries apart the words of Yeshua and the words of the Ramchal speak of the same spiritual concept. This concept is not laid out so clearly in the Tanak. These men were drawing from the same source of Jewish oral tradition, the kabbalah.
Many anti-missionaries have stated that the New Testament concept of someone being “saved” by believing in, being faithful to, or associating with someone (in this case Yeshua) is not a Jewish concept. John 3:16 is a verse that is often under fire. “For G-d so loved the world that he gave his only begotten son that whosoever shall believe in him shall not perish but have everlasting life.”
This means that whosoever does not believe in him will perish and not have everlasting life. Anti-missionaries would say that this verse is too harsh to those not believing and too limiting in who is receiving eternal life. When taken in context of the entire New Testament John 3:16 could be said this way, Whosoever has faithful association with the Mashiach will partake in the olam haba. This concept is so important in orthodox Judaism that is one of the thirteen articles of faith.
From Maimonides’ 13 Foundations of Judaism
Principal twelve - “And this is to believe that in truth that he will come and that you should be waiting for him even though he delays in coming... And he who doubts (does not believe) or diminishes the greatness of the Messiah is a denier in all the Torah for it testifies to the Messiah ...And anyone who disputes this regarding this family is a denier of the name of God and in all the words of the prophets. “
Principal twelve - “And this is to believe that in truth that he will come and that you should be waiting for him even though he delays in coming... And he who doubts (does not believe) or diminishes the greatness of the Messiah is a denier in all the Torah for it testifies to the Messiah ...And anyone who disputes this regarding this family is a denier of the name of God and in all the words of the prophets. “
It is understood in the Jewish faith that who ever does not believe in the Mashiach denies Moshe and the whole of the Torah. Since the Torah is life itself this Jewish principal is inferring that anyone rejecting Mashiach or the concept of Mashiach is rejecting life itself. Now lets take this concept a step further with the words of the Ramchal
My comments in ( )
Derek hashem part 2, chapter 3 “When the highest wisdom considered everything needed to rectify the human race and make it into the perfected community discussed earlier, it saw that this goal would be furthered if some people could benefit others and help them attain a place in this community (For God so loved the world)...The rule of that the community of the future world be restricted only to those who attained perfection in their own right is therefore not absolute. For it was also decreed that an individual (Whosoever) can reach a level where he can partake of perfection and be included in this community as the result of his association (believeth in) with a more worthy individual (the Son or high level Zadik)...because of this, the number of those who are saved (not just a “Christian” term) from annihilation (shall not perish but have eternal life) and allowed the ultimate bliss is maximized”
I agree that Romanized Christianity has horribly misused this kabbalisitic concept by misinterpreting the New Testament but this does not mean that the concept is wrong. The New Testament statements of faith in Mashiach were never intended to be used any differently than orthodox Judaism teaches today.
One of the anti-missionaries strongest arguments against the “Jewishness” of the New Testament is that of atonement. It is claimed by anti-missionaries that the New Testament is seriously out of step with the Torah when it claims that Yeshua died for our sins or that his sacrifice makes atonement for our sins. The argument is made that the Torah never describes a human as one of the sacrificial atoning animals and therefore the New Testament claim must have been made up by illiterate gentiles.
Derek Hashem part 2, chapter 3 “...Suffering and pain may be imposed on a Zadik as an atonement for his entire generation. This Zadik must accept this suffering with love for the benefit of his generation, just as he accepts the benefits by atoning for it, and at the same time is himself elevated to a very great degree. For a Zadik such as this is made into one of the leaders in the community of the future world...”
Luke 17:25 “But first he has to suffer much and be rejected by this generation.”
John 10:11-15 “I am the good shepherd. The good Shepherd lays down his life for the sheep...Now the hireling flees because he is a hireling and is not concerned about the sheep. I am the good shepherd. And I know mine, and mine know me, even as the Father knows me, and I know the Father. And I lay down my life for the sheep.”
Romans 5:6-8 “For when we were still weak, Messiah in due time died for the wicked. For one shall hardly die for a righteous one, though possibly for a good one someone would even have the courage to die. But Elohim proves his own love for us, in that while we were still sinners, Messiah died for us.”
The Ramchal explains that a Zadik who willingly suffers to make atonement and draw others into the perfect community is “elevated” or lifted up to a very high degree. This brings back to that ever popular verse in the book of John.
John 3:14-16 “And as Mosheh lifted up the serpent in the wilderness, even so the son of Adam has to be lifted up, so that whoever is believing in him should not perish but possess everlasting life. For G-d so loved the world that he gave his only begotten son that whosoever shall believe in him shall not perish but have everlasting life. ”
In a similar argument as above anti-missionaries claim that the self sacrifice of a human cannot make atonement for another person's sins and certainly not for all people of all times as the New Testament claims.
My comments in ( )
Derek Hashem part 2, chapter 3 “God arranged matters, however, so that select perfect individuals could rectify things for others, as discussed earlier. The attribute of justice therefore relates to them rather than to the rest of the world in general. Individuals such as these, however, are themselves perfect, and are therefore worthy only of good. The only reason they suffer is because of others, and the attribute of justice must therefore be satisfied with a small amount of suffering on their part as with a large amount on the part of those who actually sinned. Beyond that, the merit and power of these Zaddikim is also increased because of such suffering, and this gives them even greater ability to rectify damage to others. They can therefore not only rectify their own generation, but can also correct all the spiritual damage done from the beginning, from the time of the very fist sinners. It is obvious that individuals such as these will ultimately be the foremost leaders in the perfected community, and the ones very closest to God.”
In addition to the Ramchal explaining that, yes there are a few perfect individual who can make atonement for all generations, he also explains that these individuals increase in merit and power and they are the foremost leaders in the perfected community.
Hebrews 2:9-10 “But we see Yeshua, who was made a little lower than the angels for the suffering of death, crowned with glory and honour, that he by the grace of God should taste death for every man. For it became him...to make the princely leader of their salvation perfect through sufferings.”
Further still Ramchal states that these few perfect individuals are the one who are the very closest to God. This accounts for Yeshua's many statements such as I know the Father and the Father knows me, I and my father are one.
The following passage from the Machzor Yom Kippur also illustrates the fact that a person make atonement through suffering. What is particularly interesting however is that it states that the Mashiach is the one suffering and atoning for mankind.
אָז מִלִּפְנֵי בְרֵאשִׁית. נָוֶה וְיִנּוֹן הֵשִׁית׃ תַּלְפִּיּוֹת מָרוֹם מֵרִאשׁוֹן. תִּכֵּן טֶרֶם כָּל עַם וְלָשׁוֹן׃ שִׁכְנוֹ עָץ שָׁם לְהַשְׁרוֹת. שׁוֹגִים לְהַדְרִיךְ בְּדַרְכֵי יְשָׁרוֹת׃ רֶשַׁע אִם הֶאְדִים. רַחֲצוּ וְהִזַכּוּ הִקְדִּים׃ קֶצֶף אִם קָצַף בַּאֲיוּמָתוֹ. קָדוֹשׁ לֹא יָעִיר כָּל חֲמָתוֹ׃ צֻמַּתְנוּ בְּבִצְעֵנוּ עַד עַתָּה. צוּרֵנוּ עָלֵינוּ לֹא גַעְתָּה׃ פִּנָּה מֶנּוּ מְשִׁיחַ צִדְקֵנוּ. פֻּלַּצְנוּ וְאֵין מִי לְצַדְּקֵנוּ׃ עֲוֹנוֹתֵינוּ וְעוֹל פְּשָׁעֵינוּ. עוֹמֵם וְהוּא מְחוֹלָל מִפְּשָׁעֵינוּ׃ סוֹבֵל עַל שֶׁכֶם חַטֹּאתֵינוּ. סְלִיחָה מְצֹאלַעֲוֹנוֹתֵינוּ׃ נִרְפָּא לָנוּ בְּחַבּוּרָתוֹ. נֶצַחבְּרִיָּה חֲדָשָׁה עֵת לִבְרֹאתוֹ׃ מֵחוּג הַעֲלֵהוּ. מִשֵּׂעִיר הַדְלֵהוּ׃ לְהַשְׁמִיעֵנוּ בְּהַר הַלְּבָנוֹן. שֵׁנִית בְּיַד יִנּוֹן׃
Before he created anything, he established his dwelling (the temple). The lofty armoury he established from the beginning, before any people or language. He counselled to suffer his divine presence to rest there, that those who err may be guided into the path of rectitude. Though their wickedness be flagrant, yet hath he caused repentance to precede it, when he said, “Wash ye, cleanse yourselves.” Though he should be exceedingly angry with his people, yet will the holy One not awaken all his wrath. We have hitherto been cut off through our evil deeds, yet hast thou, O our Rock, not brought consummation on us. Our righteous anointed is departed from us: horror hath seized us, and we have none to justify us. He hath borne the yoke of our iniquities, and our transgression, and is wounded because of our transgression. He beareth our sins on his shoulder, that he may find pardon for our iniquities. We shall be healed by his wound, at the time that the Eternal will create him (the Messiah) as a new creature. O bring him up from the circle of the earth. Raise him up from Seir, to assemble us the second time on Mount Lebanon, by the hand of ינון.
Taken from
מחזור ליום כפּור Prayer Book for the Day of Atonement.
English translation by Rev. Dr. A. Th. Philips. Hebrew Publishing Co.,
New York. 1931, p. 239.
Reincarnation
Before he created anything, he established his dwelling (the temple). The lofty armoury he established from the beginning, before any people or language. He counselled to suffer his divine presence to rest there, that those who err may be guided into the path of rectitude. Though their wickedness be flagrant, yet hath he caused repentance to precede it, when he said, “Wash ye, cleanse yourselves.” Though he should be exceedingly angry with his people, yet will the holy One not awaken all his wrath. We have hitherto been cut off through our evil deeds, yet hast thou, O our Rock, not brought consummation on us. Our righteous anointed is departed from us: horror hath seized us, and we have none to justify us. He hath borne the yoke of our iniquities, and our transgression, and is wounded because of our transgression. He beareth our sins on his shoulder, that he may find pardon for our iniquities. We shall be healed by his wound, at the time that the Eternal will create him (the Messiah) as a new creature. O bring him up from the circle of the earth. Raise him up from Seir, to assemble us the second time on Mount Lebanon, by the hand of ינון.
Taken from
מחזור ליום כפּור Prayer Book for the Day of Atonement.
English translation by Rev. Dr. A. Th. Philips. Hebrew Publishing Co.,
New York. 1931, p. 239.
Reincarnation
To further reveal the ties between the New Testament and Derek Hashem I will bring out the concept of reincarnation.
Derek Hashem part 2, chapter 3 “A single soul can be reincarnated a number of times in different bodies, and in this manner, it can rectify the damage done in previous incarnations. (side notes) after a soul leaves the body, it may return to earth, to a different body.”
The Zohar contains stories of a humble donkey driver who happens to be traveling with a couple of Torah students and he listens to the Torah students conversation along the way. At a certain point the donkey driver begins to expound upon the Torah topic at hand and the Torah students are floored by his great wisdom. So overcome with joy by being in the presence of such a high level Zadik the Torah students begin to weep and ask the Zadik for his name. Another version of this kabbalistic story states that two Torah students had recently suffered the loss of their Rabbi and they are also on a journey with a donkey driver. The two students are discussing a difficult point in Torah and they are saddened that their Rabbi is no longer with them to answer their Torah question. Just then the donkey driver provides the exact answer they are looking for and the students are overjoyed. Later they realize that they were speaking with none other than the reincarnation of their beloved Rabbi.
From these mystical narratives we find a few main themes
1 – two students are traveling together
2 – in at least one version of the story the students have recently lost their Rabbi.
3 – an unrecognized Zadik just so happens to join in on their travels
4 – The unrecognized reincarnated Zadik explains the Torah in a profound way to the students
5 – the Students become greatly over joyed with the Torah knowledge they receive from the Zadik
Compare that story to the this one from the New Testament. My comments are in ( ).
Luke 24:13 “And see, two of them (Just as the kabbalistic tradition) were going that same day to a village called Amma'us (Amma'us is recognized in Judaism as the capitol for kabbalist studies at that time.) which was twelve kilometers from Yerushalayim. And they were talking to each other of all this which had taken place. And it came to be, as they were talking and reasoning, that Yeshua himself drew near and went with them. But their eyes were restrained, so that they did not know him (unrecognized reincarnated Zadik). And he said to them, what are these words you are exchanging with each other as you are walking – and you are sad? And the one whose name was Qleophas answering, said to him, Are you the lone visitor in Yerushalayim who (The mystical Mi or who found in the Zohar) does not know what took place in it these days? And he said to them, What? (Yeshua's only word was the highly mystical Mah as discussed in the Zohar and will be elaborated on in the next topic) And they said to him, Concerning Yeshua of the Natsareth, who was a prophet mighty in deed and word before Elohim and all the people, and how the chief priests and our rulers delivered him to be condemned to death, and impaled him (Recent death of their Rabbi). We, however, were expecting that it was he who was going to redeem Yisrael. But besides all this, today is the third day since these matters took place...And beginning at Mosheh and all the prophets, he was explaining to them in all the scriptures the matters concerning himself (The unrecognized Zadik explains the Torah in a profound way to the students). And they approached the village where they were going, and he seemed to be going on. But they urged him strongly, saying, stay with us, for it is toward evening, and the day has declined. And he went in to stay with them. And it came to be, when he sat at the table with them, having taken the bread, he blessed, and having broken, he was giving it to them. And their eyes were opened and they recognized him. And he dissapeared from their sight. And they said to each other, was not our heart burning within us as he was speaking to us on the way, and as he was opening the scriptures to us (The students were greatly over joyed with the Torah knowledge)?”
This reveals two clear and important facts to us. One, the New Testament is not using pagan traditions and theology, but rather kabbalistic Torah based tradition. Two, This kabbalistic story in the New Testament predates the Zohar thus one could deduce that the stories found in the Zohar could well be based on the kabbalistic traditions of the New Testament and not vice versa.
The mystical Mah (What?)
In the above story Yeshua provides a strange answer to his students question, “who does not know what took place in Jerusalem?” As any good Jewish teacher Yeshua answers a question with a question so this is not strange. What is strange is that Yeshua responds with only one word, What, in response to a question of a person's identity “who”. So “what” is this about?
Soncino Zohar “...R. Eleazar opened his discourse with the text: Lift up your eyes on high and see: who hath created these? (Is. XL, 26). ‘ “Lift up your eyes on high”...By doing so, you will know that it is the mysterious Ancient One, whose essence can be sought, but not found, that created these: to wit, Mi (Who?), the same who is called “from (Heb. mi) the extremity of heaven on high”, because everything is in His power, and because He is ever to be sought, though mysterious and unrevealable, since further we cannot enquire. That extremity of heaven is called Mi,
R. Eleazar explains that the mysterious Ancient One (Heavenly Father) is also know as Mi (Who) and that this Who is “unrevealable” or too high for man to fully commune with. Continuing with the quote...
Soncino Zohar “but there is another lower extremity which is called Mah (What? The son). The difference between the two is this. The first is the real subject of enquiry, but after a man by means of enquiry and reflection has reached the utmost limit of knowledge, he stops at Mah (What?), ...In allusion to this, it is written “I, Mah, testify against thee, etc.” (Lam. II, 13). When the Temple was destroyed a voice went forth and said: “I, Mah, have testified against thee day by day from the days of old,” as it is written, “I called heaven and earth to witness against you.” (Deut. XXX, 19.)
R. Eleazar continues his explanation of Mi by introducing a new character known as Ma (What). This Ma is not just a word it is clearly personified in this passage. R. Eleazar explains that the highest one can attain to is this personage known as Ma because Mi, as was stated earlier, is unattainable. Continuing with the quote...
Soncino Zohar “Further, I, Mah, likened myself to thee; I crowned thee with holy crowns, and made thee ruler over the earth, as it is written, “Is this the city that men call the perfection of beauty? etc.” (Lam. II, 15), and again, “I called thee Jerusalem that is builded as a city compact together”. Further, I, Mah, am equal to thee; in the same plight in which thou, Jerusalem, art here, so I am, as it were, above; just as the holy people does not go up to thee any more in sacred array, so, I swear to thee, I will not ascend on high until the day when thy throngs will again stream to thee here below. And this may be thy consolation, inasmuch as to this extent I am thy equal in all things.
The spiritual being known as Ma is the equal counterpart to Jerusalem implying a partnership or espousal relationship. And this one known as Ma apparently has the ability to “ascend on high”. Continuing the quote...
Soncino Zohar “But now that thou art in thy present state “thy breach is great like the sea” (Ibid. 13). And lest thou sayest there is for thee no abiding and no healing, “Mi will heal thee” (Ibid.). Of a surety the veiled One, the most High, the sum of all existence will heal thee and uphold thee-Mi, the extremity of heaven above, Mah, as far as the extremity of heaven below.
Remembering that Ma is speaking, the quote says that a higher being than himself, Mi, will heal the Jerusalem above and Ma will heal the Jerusalem below. Continuing the quote...
Soncino Zohar “And this is the inheritance of Jacob, he being the “bolt that passes from extremity to extremity” (Exod. XXVI, 28), that is, from the higher, identical with Mi, to the lower, identical with Mah,...”
To summarize, according to the Zohar the higher power in heaven known as Mi (who) has a lower identical image known as Ma (What). Mi is the highest possible wisdom and is unknowable and he cannot be revealed to man therefore a Ma is necessary. Ma is a lower counter part to Mi and is attainable and he can be revealed. Which brings us back to the story of Yeshua and his Torah students. When Yeshua responds to the question who (are you?), he responds Ma (What?). His claim to be Ma is further enhanced when he “reveals” himself to his students. If one inquires to Mi enough Ma is revealed.
“seeing” Even the smallest details
Derek Hashem part 3, chapter 5 “...the prophetic vision is not seen as if it were transmitted through a clear polished lens, but rather, through a dull lens. It is thus impossible to see the Glory clearly...”
1 Corinthians 13:12 “for now we see in a glass, dimly, but then face to face. Now I know in part, but then I shall know...”
In Tales of the Tzaddikim (published by Mesorah publications) there is a story called “humiliation for the Torah's sake” (page 142) in which a woman must spit in the face of a Rabbi to be restored to good standings with her husband. The Rabbi finds a solution and asks her to spit in his eyes so that they might be healed.
“She approached R' Meir and was about to spit, but when she beheld his pure features and noble brow, she lost her nerve. I cannot do it. I do not know how to cure eyes by spitting, she wailed.”
It is apparent that within Jewish mystical tradition there is the idea that eye sight can be healed with spit, proving yet again the New Testament draws from the kabbalistic tradition.
John 9:6-7 “...He spat on the ground and made clay with the saliva, and applied the clay to the eyes of the blind man...So he went and washed, and came seeing.”
Even in the smallest details the New Testament and the kabbalistic masters bear an uncanny resemblance, again proving they draw from the same source of tradition.
Israel's Kingdom Gospel and Our Grace Gospel
Matthew McGee
This article is divided into the following sections:
Introduction
The Old Testament Kingdom Program
Jesus Christ's Earthly Ministry
The Early Acts Period
Paul's Ministry Begins
Apostle of the Gentiles
Mystery of the Gospel of Grace
Understanding the Dispensations
Peter's Gospel and Paul's Gospel
Analogy of the Olive Tree
Our Great Commission
Summary
Introduction
During the dark ages from about 500 AD to about 1500 AD, the public was not permitted to have access to the Bible. Only the clergy could look upon the Word of God. They then dispensed only tiny morsels to the masses, often twisting the meaning for their own financial or political gain. By the time the reformation began, virtually all Biblical truth had been lost or distorted. After the reformers got Bibles back into the hands of the common man, people began to try to reconstruct the proper church doctrines which had been lost. This was very difficult because they had been steeped in all manner of heresies for centuries. Different groups had varying degrees of success, correcting some areas of doctrine while failing to correct others. Some false doctrines were changed into new, different false doctrines. In any case, not one of the hundreds of denominations or sects has ever made it back to the pure doctrine of the early church. Perhaps I should not use the word "pure", since we can see from Galatians 3 and 1 Corinthians 5 that errant doctrine was creeping into some local churches even at that early date.
One reason so many Christians do not understand the Bible today is that we have a tendency to be like the clergy back in Galileo's day. Galileo's discovery that the sun, not the earth, is the center of the solar system, was against the church doctrine of the time. For centuries, the clergy had taught that the earth was the center of the universe even though the Bible never says this. The clergy guarded their ignorance so carefully that they would not even look into Galileo's telescope to see his evidence.
Likewise, most of the church today perceives itself to be not only God's people today, but the only people God ever had or ever will have. So they read the Bible passages and see the present-day church as being the total focus of all scripture. But they fail to realize that there will be people saved from before the great flood, from ancient times, from Old Testament Israel, from Gentile nations during the Old Testament, out of the future tribulation, and out of the future 1000 year reign of Christ on earth. None of these millions and millions of believers were or will be what we would call "Christians". While we in the present church do hold a very special place, we are not the sole focus of all scripture or even all of that portion of scripture commonly referred to as the New Testament.
The key points that are addressed in this article are listed below. Some of these statements may be surprising to some Christians, but I believe that the given scripture references and the pages that follow will make them clear. After all, I don't expect anyone to believe something just because I say it. I would hope that we could all be like the Bereans of which Acts 17:11-12 says, "These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed ...."
1. The Apostle Paul and the Apostle Peter each preached the gospel, the good news. But upon close examination of just what they were saying, it is apparent that their messages were different from one another. Yet they did not contradict one another, because they spoke their respective gospels to two separate audiences. In this article, we will examine these two unique messages and the two audiences to which they were given.
2. Our gospel is that Jesus Christ, the Son of God, gave His life as the perfect sacrifice to pay for our sins, was crucified, and rose from the dead on the third day (1 Corinthians 15:1-4). This is what apostle Paul preached. There is only one gospel that we are to proclaim today. However, there have been other valid gospels in the past (Galatians 3:8, Matthew 9:35, and 10:5-7) and there will be others in the future (Matthew 24:14 and Revelation 14:6-7) after the rapture of the church.
3. Even though they had been plainly told by Jesus Christ beforehand, the twelve apostles did not know that Jesus Christ was going to die or rise from the dead (Matthew 16:21-22, Luke 18:33-34, and John 20:9). It was hidden from them by God. Of course, the death and resurrection of Jesus Christ are essential parts of Paul's gospel. Also recall that the disciples preached a gospel during Jesus Christ's earthly ministry. But it definitely was not Paul's gospel, because they did not know Paul's gospel.
4. Before our Lord Jesus Christ revealed it to Paul, the other apostles did not know that Jesus Christ's crucifixion was the sacrifice for our sins. In the book of Acts, Peter never mentions sacrifice, or propitiation, or the blood of Jesus Christ. He never associates Christ's death with remission of sins. Our gospel by which we are saved was a mystery revealed by our Lord Jesus Christ to Paul. It was not known by any man, not even the twelve apostles or Satan himself (1 Corinthians 2:7-8).
5. Paul was the apostle of the Gentiles (Acts 9:15 and Romans 11:13). Jesus Christ and the apostles prior to Paul preached only to the people of Israel, with just a few exceptions (Matthew 10:5-6, Matthew 15:24, John 12:20-24, Acts 2:5, 2:36, 3:12, and 11:19).
6. After Jesus Christ ascended into heaven, Peter preached that the people of Israel should believe that Jesus Christ was who He said He was, the Messiah. They should repent, and be baptized with water (Acts 2:38). If they all did this, then Jesus Christ would return and bring in the kingdom just as the Old Testament prophets had foretold (Acts 3:19-21).
7. The twelve apostles were under the law of Moses and continued to zealously follow the law all of their lives. But Paul taught the Gentiles "... ye are not under the law, but under grace" (Romans 6:14).
8. From Abraham, through the Old Testament, during Christ's earthly ministry, and the early chapters of Acts, there were exceptions, but for the most part, God dealt only with the nation of Israel. Israel alone is the focus of the early chapters of the book of Acts. The ministry to the Gentiles did not even begin until more than 12 years after Christ's earthly ministry, well after the conversion of Saul.
Israel's Kingdom Gospel and Our Grace Gospel
Matthew McGee
This article is divided into the following sections:
Introduction
The Old Testament Kingdom Program
Jesus Christ's Earthly Ministry
The Early Acts Period
Paul's Ministry Begins
Apostle of the Gentiles
Mystery of the Gospel of Grace
Understanding the Dispensations
Peter's Gospel and Paul's Gospel
Analogy of the Olive Tree
Our Great Commission
Summary
Introduction
During the dark ages from about 500 AD to about 1500 AD, the public was not permitted to have access to the Bible. Only the clergy could look upon the Word of God. They then dispensed only tiny morsels to the masses, often twisting the meaning for their own financial or political gain. By the time the reformation began, virtually all Biblical truth had been lost or distorted. After the reformers got Bibles back into the hands of the common man, people began to try to reconstruct the proper church doctrines which had been lost. This was very difficult because they had been steeped in all manner of heresies for centuries. Different groups had varying degrees of success, correcting some areas of doctrine while failing to correct others. Some false doctrines were changed into new, different false doctrines. In any case, not one of the hundreds of denominations or sects has ever made it back to the pure doctrine of the early church. Perhaps I should not use the word "pure", since we can see from Galatians 3 and 1 Corinthians 5 that errant doctrine was creeping into some local churches even at that early date.
One reason so many Christians do not understand the Bible today is that we have a tendency to be like the clergy back in Galileo's day. Galileo's discovery that the sun, not the earth, is the center of the solar system, was against the church doctrine of the time. For centuries, the clergy had taught that the earth was the center of the universe even though the Bible never says this. The clergy guarded their ignorance so carefully that they would not even look into Galileo's telescope to see his evidence.
Likewise, most of the church today perceives itself to be not only God's people today, but the only people God ever had or ever will have. So they read the Bible passages and see the present-day church as being the total focus of all scripture. But they fail to realize that there will be people saved from before the great flood, from ancient times, from Old Testament Israel, from Gentile nations during the Old Testament, out of the future tribulation, and out of the future 1000 year reign of Christ on earth. None of these millions and millions of believers were or will be what we would call "Christians". While we in the present church do hold a very special place, we are not the sole focus of all scripture or even all of that portion of scripture commonly referred to as the New Testament.
The key points that are addressed in this article are listed below. Some of these statements may be surprising to some Christians, but I believe that the given scripture references and the pages that follow will make them clear. After all, I don't expect anyone to believe something just because I say it. I would hope that we could all be like the Bereans of which Acts 17:11-12 says, "These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed ...."
1. The Apostle Paul and the Apostle Peter each preached the gospel, the good news. But upon close examination of just what they were saying, it is apparent that their messages were different from one another. Yet they did not contradict one another, because they spoke their respective gospels to two separate audiences. In this article, we will examine these two unique messages and the two audiences to which they were given.
2. Our gospel is that Jesus Christ, the Son of God, gave His life as the perfect sacrifice to pay for our sins, was crucified, and rose from the dead on the third day (1 Corinthians 15:1-4). This is what apostle Paul preached. There is only one gospel that we are to proclaim today. However, there have been other valid gospels in the past (Galatians 3:8, Matthew 9:35, and 10:5-7) and there will be others in the future (Matthew 24:14 and Revelation 14:6-7) after the rapture of the church.
3. Even though they had been plainly told by Jesus Christ beforehand, the twelve apostles did not know that Jesus Christ was going to die or rise from the dead (Matthew 16:21-22, Luke 18:33-34, and John 20:9). It was hidden from them by God. Of course, the death and resurrection of Jesus Christ are essential parts of Paul's gospel. Also recall that the disciples preached a gospel during Jesus Christ's earthly ministry. But it definitely was not Paul's gospel, because they did not know Paul's gospel.
4. Before our Lord Jesus Christ revealed it to Paul, the other apostles did not know that Jesus Christ's crucifixion was the sacrifice for our sins. In the book of Acts, Peter never mentions sacrifice, or propitiation, or the blood of Jesus Christ. He never associates Christ's death with remission of sins. Our gospel by which we are saved was a mystery revealed by our Lord Jesus Christ to Paul. It was not known by any man, not even the twelve apostles or Satan himself (1 Corinthians 2:7-8).
5. Paul was the apostle of the Gentiles (Acts 9:15 and Romans 11:13). Jesus Christ and the apostles prior to Paul preached only to the people of Israel, with just a few exceptions (Matthew 10:5-6, Matthew 15:24, John 12:20-24, Acts 2:5, 2:36, 3:12, and 11:19).
6. After Jesus Christ ascended into heaven, Peter preached that the people of Israel should believe that Jesus Christ was who He said He was, the Messiah. They should repent, and be baptized with water (Acts 2:38). If they all did this, then Jesus Christ would return and bring in the kingdom just as the Old Testament prophets had foretold (Acts 3:19-21).
7. The twelve apostles were under the law of Moses and continued to zealously follow the law all of their lives. But Paul taught the Gentiles "... ye are not under the law, but under grace" (Romans 6:14).
8. From Abraham, through the Old Testament, during Christ's earthly ministry, and the early chapters of Acts, there were exceptions, but for the most part, God dealt only with the nation of Israel. Israel alone is the focus of the early chapters of the book of Acts. The ministry to the Gentiles did not even begin until more than 12 years after Christ's earthly ministry, well after the conversion of Saul.
The Old Testament Kingdom Program
God promised the people of Israel a Land, a King, and a Kingdom. Their nation was to eventually become a nation of priests to bring salvation to the Gentile nations. In the Old Testament, it was no mystery that Israel would someday spread the Word of God to all nations. But, it was prophesied to be after the Messiah had come and set up His kingdom centered in Jerusalem. The people of Israel would then be sent to all nations to lead the Gentiles to their God in Jerusalem. But all Israel did not receive and has not received Him yet. So the fulfillment of the old program has been postponed. The mystery was that God planned to go to the Gentiles (through the apostle Paul) when Israel rejected the kingdom. After this dispensation of grace (sometimes called the "church age") ends at the rapture, God will resume the old program. That is a very short summary. But now, since it is so beneficial to understanding the scriptures, we will go back and examine the Old Testament kingdom program from the time it began.
Around 2000 BC, about 350 years after the great flood, God chose one man out of all of the people on the earth from whom He would make a special nation. That man was Abram, whom God would later rename Abraham. God gave Abram the promise that he would become a great nation. "And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing ... and in thee shall all families of the earth be blessed" (Genesis 12:2-3). We can see from this verse that God had all nations in mind. But He chose one man and his descendants (one nation) to use to reach the rest of mankind. Then when Abram was in the land of Canaan, "... the LORD appeared unto Abram, and said, Unto thy seed I will give this land ..." (Genesis 12:7).
Furthermore, God established His covenant with Abraham's son Isaac (Genesis 17:19 and 26:3-4) and then with Isaac's son Jacob, whom God would rename "Israel" (Genesis 28:13-14). So the nation of Israel are the descendants of Jacob.
After the nation Israel had been in slavery in Egypt for many years, God called Moses to lead the people of Israel out of Egypt and gave them an extensive set of laws that are referred to collectively as "the law of Moses", or simply as "the law". Forty years later, they entered into the land of Canaan which had been promised to their ancestor Abraham long before. Over the course of time, God would speak to Israel through various prophets. Many of the prophecies were about the future King that would come one day and about His kingdom which He would set up.
One such promise of the King is in Isaiah 9:6-7. Written around 750 BC, it says, "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this." Then in Zechariah 2:10-11, "Sing and rejoice, O daughter of Zion (Jerusalem): for, lo, I come, and I will dwell in the midst of thee, saith the LORD. And many nations shall be joined to the LORD in that day, and shall be my people ...." Notice that the many nations were not already joined unto the LORD when Zechariah was written in about 520 BC, but they will be, when the LORD comes to dwell in Jerusalem.
This King would also be the Redeemer who would redeem Israel from their sin. "And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD" (Isaiah 59:20). "And he shall redeem Israel from all his iniquities" (Psalms 130:8). "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness" (Zechariah 13:1).
But what would be Israel's role in this future kingdom? Would they be just like any other nation? In Exodus 19:5-6 God told them, "Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel." No, Israel was not to be just like the other nations. They would be above all other nations, a holy nation. Holy means set apart for God's special purpose. Israel was to be set apart for God's purpose as being priests or "go betweens" for the Gentile nations.
Zechariah chapter 8 provides further insight into the role of the Jew when the King, Jesus Christ, sets up His kingdom, and we will look at several of these verses here. Zechariah 8:3 says, "Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain." This establishes that this chapter concerns the time after Jesus Christ has returned to earth. Further confirmation comes in verses 7-8, "Thus saith the LORD of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God ...." Then in verse 13, "And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing ...." Israel is to remain despised by the nations until the kingdom of Jesus Christ is set up. So we know that Zechariah 8:20-23 is speaking about the kingdom when it says, " Thus saith the LORD of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also. Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD. Thus saith the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you."
From these passages and others like them, it was already known that the Jews' ministry would eventually go to the Gentiles. But it would be vastly different from the ministry presently seen in the church today. Our church today has no geographical headquarters except heaven itself, and we know that Jesus Christ has not yet returned. The church is mostly filled with Gentiles who are all on equal footing with the few Jews who believe. But the kingdom spoken of in the Exodus and Zechariah passages above, will be centered in Jerusalem, with all the Jews working as holy priests leading the Gentiles to Jesus Christ who will already have returned to Jerusalem and set up His kingdom.
In the kingdom, Israel will not even have to grow their own crops. The Gentiles will do that for them, because Israel will be their priests. Isaiah 61:5-6 says, "... strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves."
In addition Micah 4:1-2 says, "But in the last days it shall come to pass, that the mountain (kingdom) of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob ...." This prophecy is echoed in Isaiah 2:2, "And it shall come to pass in the last days, that the mountain (kingdom) of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it."
So the Jews were expecting their Messiah to come and set up His great kingdom. Then He would send Israel as a holy nation of priests out to the Gentiles. What the Jews did not know, was that not all of Israel would accept their Messiah. So God delayed the fulfillment of the prophecies and went to the Gentiles with a different program. When this present "church age" program is completed at the rapture of the church, God will then fulfill the remaining unfulfilled Old Testament prophecies, just as they were written in His Word.
Jesus Christ's Earthly Ministry
As we move forward from the Old Testament to the time of Christ's earthly ministry, we see that Jesus Christ, John the Baptist, and the twelve apostles preached the gospel of the kingdom to Israel. This was not the gospel of grace that would later be preached by the Apostle Paul to the churches composed mostly of Gentiles (non-Israelites). Paul preached that Jesus Christ died for our sins and rose from the dead, but during Christ's earthly ministry, no one was preaching that message. It had not even happened yet.
John the Baptist preached the gospel of the kingdom, which was, "... Repent ye: for the kingdom of heaven is at hand" (Matthew 3:2). Mark 1:4 says that, "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." This shows that before the cross, the people of Israel could receive forgiveness of sins without even knowing that the Messiah would be put to death or would rise from the dead. John the Baptist preached and baptized with water in order to prepare Israel to receive the Messiah. "... that he should be made manifest to Israel, therefore am I come baptizing with water" (John 1:31).
Mark 1:14-15 records, "Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel." This gospel of the kingdom which Jesus Christ preached was same message that John the Baptist preached: "From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand" (Matthew 4:17).
Matthew 9:35 says, "And Jesus went about all the cities and villages, teaching in their synagogues (the Jews' places of worship), and preaching the gospel of the kingdom, and healing every sickness and every disease among the people." It had not yet been revealed that Jesus Christ would die and rise again, much less that He would give Himself as the sacrifice for our sins. So that was not part of the gospel which the twelve, John the Baptist, and Jesus Christ were preaching. Yet, they were still preaching the gospel of the kingdom.
Jesus Christ sent the twelve to preach only to Israel in Matthew 10:5-7, "These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand." The disciples were specifically told to go only to the people of Israel, and they were not preaching anything about the death, burial, and resurrection.
In Matthew 15:21-28, Jesus Christ was approached by a Canaanite woman, a Gentile, whose daughter was vexed with a devil. When she called for him, Christ did not answer, and the disciples wanted to send her away. Christ then said in verse 24: "I am not sent but unto the lost sheep of the house of Israel." Some may think that this verse means that Jesus Christ was rebuking His disciples, and implying that He was sent to all mankind. However, the Greek word translated "but" here means "except" as opposed to "only". So when you remove the double negative here, you see that Jesus Christ is saying He is sent only to the lost sheep of Israel. This is confirmed by other English translations. The NASV translates this sentence as, "I was sent only to the lost sheep of the house of Israel." And the NIV translates it as, "I was sent only to the lost sheep of Israel."
This explains His references to Jews as children and to Gentiles as dogs. "But he answered and said, It is not meet to take the children's bread, and cast it to dogs. And she said, Truth Lord: yet the dogs eat of the crumbs which fall from the master's table" (Matthew 15:26-27). Once she had humbled herself to the level of a dog, He finally granted her request, but He had made His point.
Many Christians may feel that Jesus Christ would not take on human flesh and come to earth except to speak to all of mankind, not just to Israel. However, we must not put what we "feel" above what Jesus Christ actually said, "... I am not sent but unto the lost sheep of the house of Israel ...". Besides, this is consistent with the Old Testament prophecies, as we have seen. Here, as in all cases, we should take God at His Word. We will look at other related passages as we continue.
In John 11:27, Martha said, "... Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world." That is all that a Jew, living at that time, had to believe to be saved.
Shortly before Christ's crucifixion, some Greeks (Gentiles) asked to see Him. John 12:20-22 records, "And there were certain Greeks among them that came up to worship at the feast: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus." Note Philip's reluctance to even tell Christ of the Gentiles' request. Remembering previous incidents with Gentiles, he first got Andrew to go with him. But Jesus Christ refused the Gentiles' request to see Him, saying, "... The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit" (John 12:23-24).
It is important to realize that the apostles during Christ's earthly ministry did not know that Jesus Christ would die and then rise from the dead. In Matthew 16:15, Jesus Christ asked His disciples, "... whom say ye that I am?" Peter answered in verse 16, "... Thou art the Christ, the Son of the living God." Christ replies, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." Now Peter had no clue that Jesus Christ would be crucified and resurrected. He only believed that Jesus was the Messiah. This is obvious when, only moments later, Peter rebukes Jesus Christ for saying he will "... be killed, and be raised again the third day" (Matthew 16:21). In verse 22, "... Peter took him and began to rebuke him, saying, Be it far from the, Lord: this shall not be unto thee."
In Luke 18:33, Jesus Christ, referring to himself as the Son of man says, "And they shall scourge him, and put him to death: and the third day he shall rise again." But even though he told them plainly, "... they understood none of these things: and this saying was hid from them, neither knew they the things that were spoken" (Luke 18:34).
When Jesus Christ was resurrected, none of His disciples were there to see it. Why weren't they all camped out down there in front of the tomb waiting to see His glorious resurrection? Even though Christ had told them that He would rise again on the third day, they could not understand. Peter and John only went to the tomb when Mary Magdalene told them that someone had stolen Jesus Christ's body. "For as yet they knew not the scripture, that he must rise again from the dead" (John 20:9).
The Early Acts Period
Now let's get into the book of Acts. In Acts 1:6, the disciples asked Jesus Christ, "... Lord, wilt thou at this time restore again the kingdom to Israel?" To "restore" means to bring about something that existed previously. This is further emphasized by the word "again". Obviously they were expecting Jesus Christ to bring about an earthly kingdom, similar to that of Solomon and David, only greater. But note that Jesus Christ did not correct them and say, "No, you guys have it all wrong. It's only going to be a spiritual kingdom." Christ said, "It is not for you to know the times or the seasons ..." (Acts 1:7).
In addition the apostles knew that they would be in positions of great power in the kingdom and were very much looking forward to it. In Matthew 19:27-28, Peter asked Jesus, "... Behold, we have forsaken all, and followed thee; what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." This is also mentioned in Luke 22:29-30. Jesus Christ told them "And I appoint unto you a kingdom, as my Father hath appointed unto me; That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel."
In Acts 1:8, Christ tells the disciples that they will "... be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth." Now, the disciples knew nothing of the predominately Gentile church as we know it today. But what they did know were passages like Exodus 19:5-6 and Zechariah chapter 8 which we discussed previously, which show the priestly role of the Jew when Christ returns. "In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you" (Zechariah 8:23).
When the Holy Spirit was first given on the day of Pentecost, all of those who were saved were Jews. "And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven" (Acts 2:5). It does not say Gentiles out of every nation, but Jews out of every nation. Remember that massive numbers of Jews lived in other countries and had for centuries, so they could all fluently speak the languages of the nations from which they came. It has been estimated that the children of Israel numbered more than two million when they came out of Egypt around 1500 BC counting the men, women, and children. But around 712 BC, Assyria captured ten of Israel's twelve tribes and took them away into slavery. About 100 years later, Babylon did the same thing to the two remaining tribes. In 536 BC they were allowed to leave Babylon, but according to Ezra 2:64, only 42,360 chose to return to the land of Israel. So, on major Jewish feast days, many Jews came to Jerusalem from other nations.
It was on this day of Pentecost that the Holy Spirit was given and the disciples began to speak in tongues to the people in all of the native languages of the countries from which they had come. In Acts 2:16-21 Peter said to the people, "... this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved."
Peter fully expected the great tribulation to begin in just a short while as he described the images of God's wrath from Joel 2:28-32. He foresaw no going to the Gentiles first, much less a 1900 plus year delay. Israel had to get ready for the impending wrath of God was coming upon the entire world. Was Peter confused? No, the threat was genuine and straight out of the Old Testament scriptures. If all Israel had repented, the great tribulation would have come right in followed by Jesus Christ's return to set up the glorious kingdom. But all Israel did not believe, and the fulfillment was delayed. We will further discuss this delay later in this article.
More evidence that Peter was only speaking to Israel is seen in the way Peter addresses them. In Acts 2:22 he says, "Ye men of Israel, hear these words ...." A few verses later, Peter calls them "Israel" again. "Therefore let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:36). Note that there is no mention of Gentiles here. Imagine how these Jews must have felt, having just been warned of the coming day of God's wrath and then being accused of murdering the Messiah. Continuing on to Acts 2:37-39, "... they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."
Peter's Gospel was: Jesus is the Messiah and the kingdom can still come if Israel will repent and be baptized.
When Peter referred to "... all that are afar off ..." in Acts 2:39, was he including Gentiles? Acts chapter 10 provides some insight. Several years after Peter spoke the words in Acts chapter 2, God commanded Peter to go to the house of Cornelius to preach to Gentiles for the first time. In Acts 10:36, Peter says, "The word which God sent unto the children of Israel, preaching peace by Jesus Christ ...." This shows once again that Christ's earthly ministry was to Israel only. Then a few verses later in verses 44-45, "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision (Jews) which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost." This astonishment confirms that Peter had only the people of Israel in mind back in Acts 2:39. Later in this article, we will look at the Acts 10 episode in more detail.
In Chapter 3 of Acts, Peter gives another remarkable sermon. The setting is at the temple in Jerusalem, where Peter and John, being the good Jews that they were, had gone to pray. "Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour" (Acts 3:1). In the verses that follow, God, through Peter, heals a man that has been lame from birth. Then as they all stood on Solomon's porch in Acts 3:12, Peter begins speaking to the people. Peter addresses them as "... Ye men of Israel ...." Continuing in verse 13, "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go." Notice how Peter makes it so plain that he is speaking only to Israel by referring to "our fathers", "Abraham, Isaac, and Jacob". Also note that Peter once again begins to point the finger of blame at them for crucifying Jesus Christ when he said you delivered him up to Pilate, who was going to let Jesus go. Peter continues in verses 14-15, "But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses." Is Peter saying Christ gave His life for your sin? No. He is blaming them for murdering the Son of God. Though Peter mentioned Christ's death and resurrection, Peter did not ascribe salvation to it. In Peter's message, the resurrection was simply a great sign that Jesus Christ was who he said he was, the Messiah.
Jesus Christ had prophesied this in His earthly ministry. Matthew 12:38-41 says, "Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here."
As Peter continues in Acts 3:16, he speaks of the healing of the lame man that had just been made to walk. "And his name through faith in his name hath made this man strong, whom ye see and know ...." Faith in His name simply means faith that Jesus Christ is who He says He is, Messiah. The twelve apostles never mention Jesus Christ's blood or sacrifice or propitiation in the entire book of Acts, nor do they recognize Jesus Christ's death as the payment for sin. But that was not part of the kingdom gospel they were preaching.
Referring to Israel crucifying their Messiah, Peter says in Acts 3:17, "And now, brethren, I wot that through ignorance ye did it, as did also your rulers." Some may make the emotional argument that God was through with Israel as soon as they crucified Christ. However, the offer of the kingdom was still open, as Peter explained in the following verses.
In Acts 3:19-21 Peter said, "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."
The Greek word for restitution in verse 21 is the same root word used in Acts 1:6, previously mentioned, for restore. Peter is telling the Israel that if they all repent, Jesus Christ will return (second coming) and set up the kingdom!
Now on to Acts 3:22-24 "For Moses truly said unto the fathers, A prophet (Jesus Christ) shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days." All of the prophets foretold the last days when the Messiah would come and set up His kingdom on earth and Israel would function as a nation of priests to the Gentile world. Peter is saying these are the days for it all to come to pass!
Then in Acts 3:25-26, "Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities." Peter addresses his listeners as "the children of the prophets" and "of the covenant" and once again referring to "our fathers", making it clear that he is speaking to his brethren, Israel, not to Gentiles. But in order for the kingdom to have been restored at that time, how many of the people of Israel had to believe and repent? According to verse 26, "every one" of them. Of course we know that they did not all repent. So the kingdom has been postponed. But the prophecies of our God must come to pass, so we know that Christ's earthly kingdom will one day be fulfilled.
Israel killed the Messiah, Jesus Christ, accredited by miracles, wonders, and signs. But God raised Him from the dead. The offer of the kingdom was still valid there in the early Acts period. And in the future, it will be again. After a 7 year period of tribulation (Daniel's 70th week), the Messiah will come and restore the kingdom if every Israelite repents and turns to God. And Romans 11:25-26 tells us that one day they will.
In Acts 5:28-29 when the apostles were called before the council, the high priest said, "... Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. Then Peter and the other apostles answered and said, We ought to obey God rather than men." There is no mention here of Christ giving His life for our sins, for in Acts 5:30-31 we hear Peter level the murder charge against the Jews once again. "The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins."
As we continue on to Acts 6:1, remember that all of the believers up until this time are Israelites. "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." It is a common misconception that Gentiles are mentioned in this verse where the word "Grecians" is used, but that is not the case. The Greek word used here is "Hellenistes" which refers to Grecian Jews. These Jews were probably born outside of the land of Israel and had taken on parts of the Greek culture. They were not Gentiles, although they were apparently looked down upon by the other Jews because they seemed less Jewish.
In Acts chapter 7 we have the speech of Stephen before the council. Stephen was one of the seven who were chosen by the apostles in Acts chapter 6. In Acts 7:51-52, we see Stephen level the murder charge. "Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers ...." The Jews were so enraged that they stoned Stephen to death.
Acts 8:1 then says, "And Saul (who would later become the Apostle Paul) was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles." Notice that the apostles were not going to leave Jerusalem even under intense persecution. Had they misunderstood Matthew 28:19, referred to by many as the "Great Commission"? "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost ...." Of course not. As we have seen, the Old Testament prophecies had revealed that the Messiah would return before Israel went to all nations.
In Acts chapter 8, Philip (who was one of the seven chosen in Acts chapter 6 and not to be confused with the apostle Philip) witnessed to the Samaritans. Samaritans were not Gentiles, but Israelites with compromised gene pools. They had intermarried with Gentiles during the ancient captivities and were of mixed blood-line. They were detested by the Jews. "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John" (Acts 8:14). Where were the apostles? Still in Jerusalem! In verse 25 they go back to Jerusalem. Is this any way to spread the gospel around the world? Of course not. Well then, what were they thinking? Remember how Christ had told them that when He returned, they would sit on twelve thrones judging the twelve tribes of Israel (Matthew 19:28 and Luke 22:29-30). Don't think for a minute that they had forgotten about this promise.
But since Israel rejected their King, the ascended Lord Jesus Christ, they must wait as God takes out from the Gentiles "a people for his name" (Acts 15:14). After this is complete, then the kingdom program will resume. We who are Gentile Christians find this hard to understand, but the apostles (prior to Paul) had no concept of this present church age and the ministry predominantly by Gentiles to Gentiles. They were ministering to Israel only and were sticking to Jerusalem, not because they did not understand their mission, but because they did understand it. Once we realize this, then the behavior of the twelve apostles begins to make a lot more sense.
Later in this chapter, Philip went out to meet the Ethiopian Eunuch who "... had come to Jerusalem to worship" (Acts 8:27). I do not believe this was a Gentile traveling thousands of miles to worship at the Jews' temple. After all, when Philip approached him, he heard the Eunuch reading Isaiah. His position of being in charge of all of Queen Candace's treasure is a likely role for a Jew, just as Joseph was to Pharaoh and as Daniel was to Nebuchadnezzar and as Alan Greenspan is today in the United States. So I believe this man was an Ethiopian Jew, just like the thousands of them that have returned to Israel and live there today. This should be no surprise. Remember at the feast of Pentecost in Acts 2:5 how there were "... at Jerusalem Jews, devout men, out of every nation under heaven."
When our Lord Jesus Christ converted Saul (Paul) on the road to Damascus, Jesus Christ told Ananias "... he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel ..." (Acts 9:15). Later in this article, we will look at many passages which demonstrate that God made Paul the apostle of the Gentiles. But even Paul, in the early part of his ministry, went only to the Jews. "And straightway he preached Christ in the synagogues ..." (Acts 9:20). A synagogue is not a place one goes to look for Gentiles, as this next verse shows: "But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ" (Acts 9:22). Paul later sought to meet with the apostles, who were still in Jerusalem (Acts 9:26). They had not gone out on missionary journeys to all nations, as is traditionally assumed. They were still ministering to Israel and waiting for Jesus Christ to return and set up the kingdom in Jerusalem.
In Acts chapter 10, Peter saw a vision from God in which he was told to kill and eat one of a group of unclean animals. But Peter protested saying, "... Not so, Lord; for I have never eaten any thing that is common or unclean" (Acts 10:14). After all, Peter was behaving as any good Jew at that time should have, keeping the laws of Moses. The early believers in Christ did not cease being Jews. They did not change religions. They were just as Jewish as any Jew could be. For example, in Acts 3:1, "... Peter and John went up together into the temple at the hour of prayer, being the ninth hour." This is certainly not to say that Peter was doing anything wrong early in the book of Acts. On the contrary, he was full of the Holy Spirit and following what he was supposed to do to the letter in proclaiming the gospel of the kingdom to Israel. But God used this vision in Acts 10 to persuade Peter to go to the house of Cornelius, a Gentile.
This was not something that Peter was apt to do on his own. It is difficult for us today to comprehend the disdain that the Jews of ancient times had for the Gentiles. They were commonly referred to as "dogs" by the Jews, including Jesus Christ Himself in Matthew 15:26. Often the story of Jonah is taught as though Jonah was afraid to go to the Gentile city of Ninevah. But what does the scripture say? Let's look at Jonah 3:10 and continuing on to Jonah 4:2, "And God saw their works, that they (the people of Ninevah, in Assyria) turned from their evil way; and God repented of the evil, that he had said that he would do unto them (destroying their city); and he did it not. But it displeased Jonah exceedingly, and he was very angry. And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil." Jonah did not flee because he was afraid of the Assyrians. He fled because he did not want God to save these Gentiles who were the mortal enemies of Israel. In about 712 BC, the descendants of these Assyrians later conquered the ten northern tribes of Israel and took them captive.
Later in this article, we will get into Paul's ministry in more detail. But let's look ahead 20 years or so at a passage from Acts 22:21-23 which helps to further illustrate Peter's reluctance to go to the home of a Gentile. In about 58 AD the Jews became intensely angry when Paul told them that Jesus Christ had said, "... Depart: for I will send thee far hence unto the Gentiles. And they gave him audience unto this word ("Gentiles"), and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live. And as they cried out, and cast off their clothes, and threw dust into the air ...." What a reaction! Just mentioning that their God would have anything to do with Gentiles set them to screaming for Paul's execution, tearing their clothes, and throwing dirt into the air!
So you can see why Peter would hesitate to go to a Gentile and why when he arrived, Peter told Cornelius "... Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean" (Acts 10:28). This is further confirmation that Peter was a law-keeping Jew.
Then Peter began to preach in Acts 10:36-46, "The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) ... who went about doing good, and healing ... whom they slew and hanged on a tree: Him God raised up the third day, and shewed him openly ... he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead ... that through his name whosoever believeth in him shall receive remission of sins. While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision (Jews) which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God ...." All of the Jews present were shocked because nothing like this had ever happened to Gentiles, not at Pentecost or any other time. So in Acts 11:2, where does Peter go? Not to the Gentiles in Europe, not to the Gentiles in Africa, not to the Gentiles in the Far East but back to the Jews at Jerusalem.
Notice also that Peter mentions in Acts 10:38 that Jesus Christ "... went about doing good, and healing ...." This is in contrast to Paul who rarely ever makes mention of Christ's earthly ministry. For an analysis of how Paul's ministry was focused on our ascended Lord rather than on Christ's earthly ministry, see Elements of the Gospel and Our Ascended Lord.
But look at what happens when Peter gets back to Jerusalem. Acts 11:2-4 says, "... when Peter was come up to Jerusalem, they that were of the circumcision (Jews) contended with him, Saying, Thou wentest in to men uncircumcised (Gentiles), and didst eat with them. But Peter rehearsed the matter from the beginning, and expounded it by order unto them ...." The believing Jews were upset with Peter for doing this unlawful thing and he had some real explaining to do which he does in Acts 11.
After Peter's rehearsal of the story, Acts 11:19 says, "Now they which were scattered abroad upon the persecution that arose about Stephen traveled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only." It would be easy for us to see Peter's visit to the house of Cornelius as starting a massive effort to evangelize Gentiles, but it did not. The disciples continued the Jews-only ministry.
Continuing on to Acts 11:20, "And some of them were men of Cyprus and Cyrene, which, when they had come to Antioch (the one in Syria), spake unto the Grecians (Hellenistic Jews), preaching the Lord Jesus." Here we see that word "Grecians" again that we saw back in Acts 6:1. Just as we saw before the Greek word used here is "Hellenistes" which refers to Hellenistic Jews. These were not Gentiles. After all, the previous verse just said that they went to Antioch preaching only to Jews. These Hellenistic Jews were probably born outside of the land of Israel, spoke the Greek language, and had taken on parts of the Greek culture. Many modern translations translate this word as "Greeks". Some say that there are manuscripts which use the word Hellenes (meaning "Greeks") here, but all three of the Greek texts that I checked used the word "Hellenistes" (Hellenistic Jews) in Acts 11:20. This makes by far the most since not only here in chapter 11, but especially in light of the events of Acts 14 and 15, which we will discuss in the following pages. So please keep this in mind as we continue.
When the assembly at Jerusalem heard about it, there was no mention of any astonishment as there was back in Acts 10:45 with the Gentiles. "Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch" (Acts 11:22). Now Barnabas was not sent to snap anyone back in line or to tell the Jews not to associated with Gentiles or to make sure Gentiles were keeping the law. Acts 11:23 says Barnabas, "Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord." I mention these points simply to show that there is nothing in these verses that would indicate that there were Gentiles in the Antioch church at this time.
Later, Barnabas and Paul assembled with the church at Antioch for a year "... and the disciples were called Christians first at Antioch" (Acts 11:26).
The death of Herod Agrippa I in Acts 12:23 marks the date at 44 AD. We know Herod died while Paul and Barnabas were at Jerusalem, since we see them arrive in Acts 11:30 and return to Antioch in Acts 12:25. Some 12 years have passed since Jesus Christ ascended to heaven, and the ministry to the Gentiles has yet to even begin.
Paul's Ministry Begins
From the group of Christians at Antioch, "... the Holy Ghost said, Separate me Barnabas and Saul (Paul) for the work whereunto I have called them" (Acts 13:2). At this point Paul's first missionary journey begins.
On their journey, Paul and Barnabas arrive at the synagogue in Antioch in Pisidia. This Antioch was in the center of modern Turkey, not to be confused with the city of Antioch of Acts 11:26 which was in western Syria. Paul begins his speech with "... Men of Israel, and ye that fear God, give audience" (Acts 13:16). But on the next Sabbath, Paul and Barnabas turn to the Gentiles. Acts 13:46-48 says, "Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you (the Jews): but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed." This is the beginning of Paul's ministry to the Gentiles in Acts 13, more than 12 years after Christ's ascension into heaven.
In Acts 14:25-26, we see Paul and Barnabas returning to Antioch, completing that first missionary journey. "And when they had preached the word in Perga, they went down into Attalia: And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled." Then Paul and Barnabas gave a report of their journey. "And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles." Now why would Paul and Barnabas say that God had "opened the door of faith unto the Gentiles" to a church full of Gentiles who had been saved long before Paul and Barnabas even set out on that journey? They wouldn't. The door would have already been open. So all those there at the church in Antioch up until this time were Jews. Most were Hellenistic Jews, but Jews, none-the-less. This news would most naturally free up the Jews at Antioch to evangelize the ample population of Gentiles in the area. Acts 14:28 then says, "And there they (Paul and Barnabas) abode long time with the disciples." It was during this time that many Gentiles were joined unto the church at Antioch. This promptly resulted in a big disagreement with the Jews in Jerusalem. The very next verse, Acts 15:1, says, "And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." So we have some of the believing Jews from Judea trying to bring the Gentiles under the law of Moses. Why did they not try to do this years earlier back in Acts 11:20? Quite simply because those were not Gentiles back in Acts 11:20, but Grecians, Hellenistic Jews.
This conflict necessitated the meeting of Paul and Barnabas with the eleven apostles and elders in Jerusalem. Note that since James, the brother of John, was killed in Acts chapter 12, the twelve apostles are now eleven. "When therefore Paul and Barnabas had no small (a large) dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question" (Acts 15:2). This meeting, which took place in about 50 AD, is not only recorded by Luke in Acts 15, but also by Paul in Galatians 2:1-9.
In Galatians 2:1-2, Paul writes, "Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus (who was a Gentile) with me also. And I went up by revelation and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain." Now, why would Paul have to tell the apostles in Jerusalem what his gospel was? As we will see in Galatians 2:7, it was not the same gospel that the twelve were preaching. When Paul says "by revelation", we know that his going to this meeting in Jerusalem was not just a prudent decision that Paul made on his own. It was something specifically revealed from God that he should do. He came to them of reputation, the apostles and elders, and told them "that gospel". Now God obviously did not send Paul to Jerusalem just to tell the apostles something that they already knew.
Continuing in Galatians 2:3-4, "But neither Titus, who was with me, being a Greek, was compelled to be circumcised: And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage ...." Note how Paul speaks of the grace God has given us as "liberty" while referring to the law as "bondage".
Acts 15:5-6 says, "But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them (the Gentile believers), and to command them to keep the law of Moses. And the apostles and elders came together for to consider of this matter." Now most churches today teach that right after Pentecost, the apostles went out all over the world to fulfill what is commonly referred to as the great commission. But if that were true, then what are they doing here in Jerusalem in 50 AD, 18 years later?
Was required circumcision and keeping the law a Moses consistent with the gospel of the kingdom that the Peter and the rest of the eleven apostles were teaching the Jews? Of course it was. Otherwise, the question of whether the Gentiles had to keep the law of Moses would have never even come up. If the Jews were not required to keep the law of Moses, the Gentiles certainly would not have to keep it. But in the argument they had about whether the Gentiles had to keep the law of Moses, there was "much disputing" (Acts 15:7). Now if Paul's gospel had been the same as the gospel preached by the eleven, there would have been no argument. But Paul's gospel of grace is different. The finished work of the cross cannot be mixed with any requirement for keeping of the law of Moses.
So Paul, wrote in Galatians 2:5, "To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you." Do you see how serious this was? If Paul had succumbed to Pharisee's argument that the law of Moses should be added to Paul's gospel, then Christianity would have died out. We should be so thankful that God did not allow Paul to cave in on this point. In His foreknowledge, God had prepared Peter for this moment years earlier at the house of Cornelius in Acts chapter 10. Only after Peter stood up and spoke, was Paul's message to the Gentiles accepted by the apostles and elders. Peter spoke of the incident that had taken place many years earlier at the house of Cornelius and then said in Acts 15:10, "Now therefore why tempt ye God, to put a yoke (bondage) upon the neck of the disciples, which neither our fathers nor we were able to bear?"
After Peter had spoken, Acts 15:12 says, "Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them."
In Galatians 2:6-9, Paul describes the response, "But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man's person:) for they who seemed to be somewhat in conference added nothing to me: But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was committed unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) And when James, Cephas (Peter), and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship; that we should go to the heathen, and they to the circumcision." In verse seven we see the two gospels. They all agreed that Apostle Peter should continue with the gospel of the circumcision (gospel of the kingdom) to the Jews, and Apostle Paul should continue with the gospel of the uncircumcision (gospel of grace) to the Gentiles.
James, the leader who was presiding over the meeting, says in Acts 15:13-17, "... Men and brethren, hearken unto me: Simeon (Peter) hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called ...." This was a reference to Amos 9:10-11. Today, the temple has yet to be rebuilt, because God is not yet through calling out a people for his name from the Gentiles. It is worth noting here that James had already written his famous epistle by this time. In it, James mentions none of the mysteries that were later revealed to Paul, nor was James yet aware of Paul's ministry to the Gentiles as he (James) wrote to "... the twelve tribes scattered abroad ..." (James 1:1).
Then James adds in Acts 15:19, "Wherefore my sentence (judgment) is, that we trouble not them, which from among the Gentiles are turned to God ...." Notice that James says nothing here about Jews not keeping the law of Moses. That was not even part of the discussion. The Jews were to continue keeping the law of Moses as they had been.
We see this confirmed in Acts 21. Remember that the council in Jerusalem of Acts 15 took place in about 50 AD after that first missionary journey that Paul took with Barnabas. By the time we come to Acts 21, about 8 years have passed. Paul and Silas have already taken two more missionary journeys to the Gentiles and have now gone down to Jerusalem in 58 AD. This is 26 years after the cross. Acts 21:17-19 Luke writes, "And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present. And when he (Paul) had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry." But now look at what James says, "And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law ...." (Acts 21:20). So out of all those Jews who believed in Jesus Christ there in Judea, how many were committed to keeping the law of Moses? All of them! So obviously, keeping the law of Moses was consistent with what the apostles of the circumcision had been teaching. In Acts 20:21, James warns Paul, "And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs."
In the text of Acts, Paul neither confirms nor denies the accusation. But at the insistence of James, Paul takes part in a ritual of the law of Moses in an attempt to quench their suspicions in verses 22-27. Now what I believe is happening here is that Paul knows that the law of Moses has already been nailed to the cross (Colossians 2:13-14) and does not apply to the grace dispensation. But he also knows that the believing Jews in Jerusalem would not accept that. They were taught under the twelve apostles, and had been saved under that kingdom dispensation. So the law was perfectly fine for them. But if these had been the Jews in Ephesus or Corinth who had been saved under Paul's grace gospel teaching, Paul would have told them that the law had been nailed to the cross and that they were saved by faith alone, totally apart from works.
Now some believe that Paul was wrong for participating in a seven-day, legalistic ritual of the Mosaic law, but I believe Paul explains his position in 1 Corinthians 9:19-21. "For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law."
From Acts 23:11, there is certainly no indication that Jesus Christ was disappointed with Paul's actions. Acts 23:11 says, "And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome." From reading through Acts 21:27 through Acts 23:11, it is apparent that the Lord spoke these words to Paul on the night following the day after the seven day ritual.
Some may say that after the cross, no one was under the law any more. That is true for the church, but the Jews who were not under Paul's teaching were still under the law. The 1 Corinthians 9:19-21 passage above, makes this clear. Specifically note where it says in verse 20, "And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law ...." Likewise Romans 3:19 says, "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God." So even though 1 Corinthians and Romans were written in the 57-58 AD time frame about 25 years after the cross, there were still those who were under the law of Moses, just not in the church under Paul's dispensation of the grace of God.
Apostle of the Gentiles
I mentioned previously when we were going over Acts 9, that Paul was called by our ascended Lord Jesus Christ to be the apostle of the Gentiles. Paul states this plainly in Romans 11:13, "For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office ...." Likewise Paul says in 2 Timothy 1:10-11, "... the gospel: Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles."
This ministry was different from the ministries of Jesus Christ, John the Baptist, and the twelve. All of those ministries had been to Israel, who were under the Mosaic law. Notice the contrast Paul provides in Romans 15. He writes in Romans 15:8, "Now I say that Jesus Christ was a minister of the circumcision (Israel) ...." Then only a few verses later in Romans 15:16 he adds, "That I should be the minister of Jesus Christ to the Gentiles ...."
Earlier, we saw a similar contrast in Galatians 2:7, where Paul shows that Peter was an apostle to the nation of Israel. "But contrariwise, when they saw that the gospel of the uncircumcision (the Gentiles) was committed unto me, as the gospel of the circumcision (the Jews) was unto Peter ...." Clearly we see Paul pointing out the difference between his ministry to the Gentiles and the ministry of twelve apostles of the circumcision.
In Acts 26:16-17, Paul explains how, when he was on the road to Damascus, our Lord Jesus Christ called him with a blinding light and said, "But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear (reveal) unto thee; Delivering thee from the people, and from the Gentiles, unto whom now I send thee ..." (Acts 26:16-17).
In 1 Timothy 1:11, Paul writes about "... the glorious gospel of the blessed God which was committed unto my trust." Then in 1 Timothy 1:15-16 he writes, "... Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting." Some Bible versions do not use the word "first" in the verse above, but the Greek word is "protos", which means "first". This is the word from which we get our English word "prototype" which is the first of many, a model of that which is to come afterward.
That is why Paul says in 2 Timothy 1:13, "Hold fast the form of sound words, which thou hast heard of me ...." Notice that he does not say, "heard from me and the other apostles".
In Ephesians 3:8 Paul says of his unique position, "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ ...."
God confirmed the message revealed to Paul by our risen Lord using signs and miracles, because it was a new revelation for a new dispensation. On the first missionary journey, Luke records in Acts 14:3, "Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands."
In Colossians 1:25-27 Paul tells how his ministry is to the Gentiles, "... I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory ...." In this passage, Paul also speaks of the dispensation of God which was a mystery hidden from previous generations. This brings us to our next topic.
Mystery of the Gospel of Grace
Whenever we study God's Word, we must take care not to anticipate revelation. That means that when we read a passage, we must not assume that future revelations from God were known at the time the events in the passage or the writing of the passage took place. We must realize that from the time God first spoke to Adam, until the last book of the Bible was written, God revealed His Word to men over a period of about four thousand years. He did not give it to man all at once. For example, as Adam stood there in the garden of Eden, he could not have known anything about the ten commandments which would be given by God to Moses about 2600 years later. Nor could Jacob have told you about the sermon on the mount that Jesus Christ would preach some 1700 years later. When we read a passage of scripture, we must understand and keep in mind what God had revealed to the people being addressed up until that time. The things which were not yet known were still secrets that are hid in God, mysteries which He has yet to reveal to anyone.
Deuteronomy 29:29 says, "The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever ...." With this in mind, let us look at some examples related to our topic, examples which show that the mysteries, the "secret things", of God are not known by man until God reveals them.
Sometimes God will even go so far as to say the words, but still not allow them to be understood. When God was preparing to punish Israel with captivity by the Assyrians, he called forth the prophet Isaiah and told him, "Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." (Isaiah 6:9-10).
Recall that earlier in this paper, we examined Matthew 16:21-22, Luke 18:33-34, and John 20:9 and saw that during Christ's earthly ministry, the twelve apostles did not know that Jesus Christ was going to die and rise again from the dead. Even though Christ had told them this plainly on several occasions, it was hidden from them by God.
Paul received the gospel of grace by direct revelation from the Lord Jesus Christ. He was appointed as the apostle of the Gentiles to reveal mysteries previously kept hidden. One of these is the mystery of the gospel. Paul writes in Ephesians 6:18-20 "Praying always ... for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel for which I am an ambassador in bonds ...." Paul's gospel had been a mystery, not been known to anyone before God revealed it to him.
Keep in mind that Ephesians was written around 62 AD, about 30 years after Jesus Christ had ascended into heaven. Paul had already completed his first three missionary journeys. Now let's look at Ephesians chapter 3, beginning with verses 1-4. "For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery: (as I wrote afore in few words Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) ...." So we see that God by "revelation" showed Paul the "mystery" which no one knew before. This is why Paul calls it "my knowledge". "Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and the prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel ..." (Ephesians 3:5-6). Note the change in tense here. Compare "is now revealed" (to the apostles around 62 AD) with "he made known unto me" (Paul) by revelation at some earlier time. Then in Ephesians 3:9, "And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ ...."
In about 66 AD, Peter, near his death, acknowledged that God had revealed many mysteries to Paul. He writes in 2 Peter 3:15-16, "And account that the longsuffering of our Lord is salvation even as our beloved brother Paul also according to the wisdom given unto him (not "unto us", but "unto him") hath written unto you; As also in all his epistles, speaking in them of these things hard to be understood ...." Peter was writing this epistle to Jews, so the epistle of Paul that Peter was referring to was Hebrews.
From Romans 16:25, it is evident that the what Paul calls "my gospel", was a mystery until God showed it to him by revelation. "Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began ...."
Why did God keep our gospel a secret for so long? "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory" (1 Corinthians 2:7-8). So no one was allowed to know it, not Peter, the apostles, Judas, Pilate, the demons, or even Satan himself.
Understanding the Dispensations
In this article, I have already used the word dispensation a few times, and we have discussed it some in the previous article, The Basics of Understanding the Bible, but some may still not yet fully understand its meaning. The English word "dispensation" in the Bible is the noun form of the verb "dispense" and is translated from the Greek word "oikonomia" [oy-kon-om-ee'-ah]. You might notice that this word sounds a lot like the English word "economy". It is translated "dispensation" four times and "stewardship" three times. It is the administration of someone's household or property. Or to put another way, it is the management, oversight, or dispensation, of someone's household or property. In Luke 16, when Jesus Christ spoke of the rich man with the unjust steward, the rich man said, "give an account of thy stewardship" (Luke 16:2). "Stewardship" here is the Greek word "oikonomia". So the rich man is basically saying, "give an account of thy dispensation of my household and property". Some define a dispensation as "a period of time", but that is not completely correct. A dispensation is an administration which covers a period of time, and some dispensations can overlap one another in the time line.
In Colossians 1:25-26, Paul explains how God gave him a dispensation to dispense unto the Gentiles. "... I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God: Even the mystery which hath been hid from ages and from generations ...." Then in 1 Corinthians 9:17 Paul writes, "... a dispensation of the gospel is committed unto me." He says it again in Ephesians 3:1-3, "... For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery ...."
So God committed the dispensation of His grace unto our apostle Paul to give to the Gentiles. This dispensation was a mystery that was not known before God gave it Paul. This dispensation still continues today, and is unlike the previous dispensation of the law which God first gave to Moses to give to the children of Israel. Exodus 24:12 says, "And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them (the children of Israel)."
There will also be future dispensations after this present dispensation of grace is over. In Ephesians 1:10 Paul says, "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him ...." Here, Paul is talking about a future dispensation which has not yet begun. Below is a diagram showing all of the dispensations.
For a description of all of the dispensations shown in this diagram see the article, The Basics of Understanding the Bible.
Of particular interest in the diagram is the sloped line drawn to represent the transition from the law or kingdom program to the grace program. The following table compares the state of the ministry of the twelve apostles just after Pentecost in about 33 AD with the Christian ministry that existed just after the Romans destroyed the city of Jerusalem and the temple in 70 AD. It demonstrates that a change in dispensations took place during this 33-70 AD time frame.
State of the Ministry after Pentecost in 33 AD State of the Ministry after the Temple was destroyed in 70 AD
Gospel of the Kingdom preached only to Israel. (Acts 2:22, 36, 3:12, 5:31, 9:22, 11:19) Gospel of Grace preached predominantly to Gentiles with Jews included. (Acts 9:15, 13:46, 28:17-28)
Jews are accused of murdering the Messiah. (Acts 2:23, 36, 4:10, 5:28, 30, 7:52, 10:39) Jesus Christ freely gave his life as payment for our sins. (Acts 20:28, 1 Cor 15:3, Gal 1:4, 1 Thes 5:9-10)
Miraculous signs and healings are commonplace. (Acts 2:4, 43, 3:6, 5:12-16, 6:8, 8:6-7, 9:40,10:46, 14:3) Even apostles and faithful saints are left sick or have to take medicine for frequent ailments. (2 Cor 12:5-10, Col 4:14, 1 Tim 5:23, 2 Tim 4:20)
Peter is the chief teacher. (Joel 2:28-32, Acts 2:14, 3:12, 5:29, 10:34) The teachings of Paul, the Apostle of the Gentiles, are the focus. (Acts 9:15, 13:2, 17:22, 20:17, 21:40, 26:1, 28:17)
Apostles' headquarters are in Jerusalem with their ministry concentrated in Israel. (8:1, 25, 9:26, 11:2) Jerusalem is destroyed. Ministry is to the entire world. (Rom 11:25 and the whole books of Romans-Philemon)
Believers are all Jews who are still strictly obeying the Law of Moses. (Acts 3:1, 10:14, 28, 11:3, 21:20, 26) The Law, old and decaying (Heb 8:13), has vanished away. Due to destruction of the Temple, keeping the Law is now impossible. (Lev 16)
Salvation is to come to the world through Israel's reconciliation to God. (Acts 3:19-21, Zech 8:20-23) Salvation comes to the world through Israel's fall and blindness. (Rom 11:11-15, Rom 11:25)
Teaching is based on foretold prophecy. (Acts 2:16-21, 29-31, 3:21-24, Zech 8:20-23, Luke 22:30, Isa 1:26) Teaching is based on newly revealed mysteries. (Deut 29:29, Rom 11:25, 16:25, 1 Cor 2:7, 15:51, 2 Cor 12:7, Eph 1:9, 3:3, 5:32, 2 Thes 2:7)
The differences stated above are far too striking to be glossed over. In some cases, the change in administration is to the exact opposite from the way it was before hand. Given this information, it should be rather obvious to any Bible student that this time period is a period of transition from one dispensation to another. The book of Acts which chronicles this time period is a book of transition. This being the case, the Pentecostal assembly of the early Acts period is not our model for this dispensation of the grace of God. Rather, our model is found in Romans through Philemon, the thirteen epistles which our Apostle Paul wrote to the Gentiles.
Peter's Gospel and Paul's Gospel
Both Peter and Paul taught that Jesus Christ was the Son of God, that he was crucified, and that he rose from the dead on the third day. So one might ask, "What is the difference between their two gospels?"
Earlier in this article, we discussed rather thoroughly the difference that Paul spoke to Gentiles and Jews whereas, Peter spoke to Israel only, with the one exception of the house of Cornelius.
A second key difference is that in making the offer of the kingdom to Israel, Peter spoke of the resurrection in order to show that the Lord was alive and could still return to be Israel's King (Acts 3:19-21). Christ's death and resurrection, the sign of Jonah, were stated as evidence. However, Peter was not proclaiming them as part of the gospel of the kingdom. But Paul taught the that the death and resurrection of Jesus Christ are essential parts of our gospel of grace.
A third difference is that Paul taught that Jesus Christ died as a sacrifice for our sins, and that we are cleansed by His blood. But in all of his sermons in the early chapters of Acts, Peter made no mention of this.
Decades later, near the end of their lives, Peter and John each wrote of the cleansing blood of Jesus Christ (1 Peter 1:2-3, 18-21, 2:24, 5:12 and 1 John 1:7 and 2:2). However, in the early parts of Acts, they never mention the blood, sacrifice, propitiation, or that Jesus Christ died for our sins. It had not yet been revealed.
Paul also told the Gentiles that Jesus Christ willingly gave up his life for our sins (Galatians 1:4). Whereas, Peter repeatedly accuses the Jews of murder. One example is Acts 2:36, where Peter says, "... Jesus, whom ye crucified ...." Peter also says in Acts 3:14-15, "But ye denied the Holy One ... and killed the Prince of life ...." Then in Acts 5:30 he says, "... Jesus, whom ye slew and hanged on a tree." Finally Stephen, who also preached Peter's gospel, told the Jews in Acts 7:52, "Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers ...."
But Paul, on the other hand, constantly stressed the sacrificial nature of the death of Jesus Christ, "Whom God hath set forth to be a propitiation (appeasing sacrifice) through faith in his blood ..." (Romans 3:25). The blood of Christ is not mentioned by the Peter and the other 11 apostles in Acts, yet it is a vital part of the gospel of grace. One must conclude that either the twelve were negligent, or that it had not yet been revealed to them that Christ died a sacrificial death. Certainly the apostles, filled with the Holy Spirit, did not dispense an incomplete gospel, or those that heard it would have been without hope. So the sacrificial nature of Christ's death had not been revealed to them by God, just as we saw earlier in the section titled "The Mystery of the Gospel of Grace". In reference to the cross, Peter does explain in Acts 3:18 that "But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled." However, Peter does not link Christ's death to the justification of sinners.
It is of utmost importance to realize that Paul's letters are filled with the fact that the crucifixion of Jesus Christ was the sacrifice that paid for our sins. So we will allow a page or so here to look at a few example passages.
In Romans 5:6-11 Paul writes, "For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement." So many people think that they have to clean up their life first before they can be saved. But this passage clearly shows that Christ did not die for the righteous, but "for the ungodly". Otherwise, His death would have been in vain, for Romans 3:10 says, "... there is none righteous, no not one."
In Ephesians 1:7 Paul writes of Jesus Christ "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace ...." Then in Ephesians 2:12-13 Paul explains how we were "... without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ."
Many other passages in Paul's letters emphasize this same point, including:
Colossians 1:20, "And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven."
1 Thessalonians 5:9-10, "For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, Who died for us, that, whether we wake or sleep, we should live together with him."
Galatians 2:20, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
Romans 8:31-32, "... If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all ...."
Romans 4:24-25, "... if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification."
1 Timothy 2:5-6, "For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all ...."
Ephesians 5:1-2, "Be ye therefore followers of God, as dear children; And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour."
2 Corinthians 5:21, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
These are just a few examples. By my count, Paul mentions the death of Jesus Christ 64 times in his epistles.
Analogy of the Olive Tree
Chapter 11 of Romans is a very valuable passage for understanding what happened and what is going to happen to the nation of Israel and where the present church fits into God's plan. In Romans 11, Paul explains the dispensational change from Israel to the Gentile nations and how it will on day change back again. Paul begins in Romans 11:1-2 by asking, "I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew." Then in Romans 11:7, "What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded ...." Most of the nation of Israel was blinded in unbelief, with only a remnant accepting the Messiah.
But what will be the result of Israel's blindness? Romans 11:11-12 says, "I say then, Have they (the nation of Israel) stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?" Remember how in the Old Testament passages that we looked at, we saw that salvation would be brought to the Gentiles when the Messiah sets up His kingdom and all Israel was saved. But here and now we have the opposite. Through Israel's unbelief, salvation has been brought to the Gentiles. So during this dispensation of grace (church age), we are not seeing the fulfillment of the Old Testament prophecies of Israel's priesthood to the Gentiles. Rather, this dispensation was a mystery, a secret that was not revealed until God called forth our apostle Paul. God is not through with Israel. Though they are presently fallen, God will one day bring the nation of Israel to their fulness.
Paul says in Romans 11:13, "For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office ...." It is key to note that in this passage, Paul addresses the Gentiles at large, not just the church. This is because he is explaining the dispensational changes from Israel being in the place of privilege, to the Gentiles being in the place of privilege and back again, as we will see.
In Romans 11:15 he continues, "For if the casting away of them (Israel) be the reconciling of the world, what shall the receiving of them be, but life from the dead?" The Old Testament prophecies of Israel's salvation will still be fulfilled one day, and Israel's revival will be a great blessing to the Gentile nations.
Using the analogy of an olive tree, Paul explains the relationship between the Gentile nations and the nation of Israel. Romans 11:17 says, "For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches." As we will see, the "root" is the patriarchs, Abraham, Isaac, Jacob, and his sons. The people of Israel are the "branches" to which Paul is referring. Continuing in Romans 11:17-18, "And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee." Some of the nation of Israel were broken off, and the Gentile nations, the branches of the "wild olive tree", were grafted into that place of privilege and blessing. But the Gentiles should not think too highly of themselves or lowly of Israel who was broken off.
Continuing on to Romans 11:19-24, "Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?" Some have incorrectly attempted to use this passage to support the false doctrine that a Christians can lose their salvation, but that is not even the topic here. This passage is about how the Gentile nations have temporarily been put into that place of privilege that Israel once held, and will one day hold again. Israel fits into the good olive tree more naturally than do the Gentile nations. So the Gentiles are not to be puffed up in pride over their present position, as some all too often are.
Romans 11:25-26, "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob ...." When God is through calling out the last Christian from this dispensation of grace, then God will turn back to Israel. He will break off the Gentile branches and graft the broken off branches of Israel back into the good olive tree.
God's focus shifts from Israel in the dispensation of grace to the present church, which is being filled mostly with Gentiles and some Jews. When this dispensation is complete, however, Israel will again be brought into the spotlight in the tribulation and millennial kingdom.
To clarify Paul's statement in Romans 11:26 that "... all Israel shall be saved ...", we must remember to keep it in the context of what Paul had said in Romans 9:6, "... For they are not all Israel which are of Israel ...." This is why Zechariah 13:8-9 prophesies that only one third of the Israelites in the future tribulation will be saved. "And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part (one third) through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God." This is also as Isaiah 9:8 says, "The Lord sent a word into Jacob, and it hath lighted upon Israel." Here, "Israel" is the believing portion of "Jacob", the whole nation.
Our Great Commission
Paul refers to the gospel he preached as "my gospel" (Romans 16:25), "that gospel which I preach among the Gentiles" (Galatians 2:2), "the gospel of the uncircumcision" (Galatians 2:7), "the gospel of Christ" (Galatians 1:6-7), "the gospel of the grace of God" (Acts 20:24), "the gospel of your salvation" (Ephesians 1:13), "the gospel of peace" (Ephesians 6:15), and "the gospel of God" (1 Thessalonians 2:2). I have frequently heard people refer to Paul's gospel as the "gospel of grace", but most often as simply "the gospel". Regardless of what it is called, it is the gospel that God revealed to Paul and it is different from the gospel of the kingdom which was preached before by John the Baptist, Jesus Christ, and the twelve.
Jesus Christ said in Matthew 24:14, "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then the end shall come." Jesus Christ is saying that the gospel of the kingdom will be preached around the world prior to His second coming. He is not saying that the gospel of grace will be preached around the world prior to the rapture. There is a huge difference. Of course we should spread the gospel of grace as much as we can, but that is not what Jesus Christ was prophesying in Matthew 24. He is referring to the gospel of the kingdom being preached during the tribulation. It will be preached by the two witnesses (Revelation 11:3-12) and the 144,000 (Revelation 7:1-8 and 14:1-5), after we Christians have been caught up in the rapture (1 Thessalonians 4:13-18). Yet so many well meaning preachers will say, "We have got to spread the gospel so Jesus can come back". Man does not control when our Lord Jesus Christ returns. It is true that we are supposed to spread the gospel, but there is absolutely nothing but a trumpet blast standing between us and our Lord Jesus Christ. The rapture has no prerequisite.
Are we preaching the gospel of the kingdom? We had better not be. Paul tells us in Galatians 1:9, "If any man preach any other gospel unto you that ye have not received, let him be accursed." Does that mean that Peter was accursed because he preached the gospel of the kingdom? Of course not. Peter preached to a different audience in a different dispensation of God's Word. But now, we are to preach the gospel that Paul preached, not the gospel of the kingdom or any other gospel.
But some Christians may ask, "Well, what about the great commission of Matthew 28:19-20?" First of all, the Bible never calls it the "great commission". Secondly, it was given to the eleven for the preaching of the gospel of the kingdom to the circumcision (Israel). Recall how that earlier in this article, in the sections on "The Old Testament Kingdom Program" and "The Early Acts Period", we saw that even from old testament times, it was already known that the Jews' ministry would eventually go to the Gentiles. But it will be very different from the ministry of the church today. It will be after the Messiah has returned to earth with all the people of Israel having become believers. It will be headquartered in Jerusalem, with Israel functioning as a nation of priests to the Gentile world. So Matthew 28:19-20 is not referring to Paul's gospel which had not yet been revealed.
Paul does however provide evangelistic instructions for believers in this present dispensation of the grace of God. What many refer to as our great commission, is found in 2 Corinthians 5:14-21. "... if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
The gospel of grace for this "ministry of reconciliation" is: Jesus Christ is the Son of God who came in the flesh and was crucified. He willingly gave His life as the perfect sacrifice to pay for all of our sins. He was buried, and rose from the dead on the third day (1 Corinthians 15:1-4). We are cleansed from sin by his blood and have everlasting life, if we simply believe this gospel, the gospel of the grace of God, which Paul preached.
Summary
God chose Abraham out of all the human race and made of him the nation of Israel to be a kingdom of priests to eventually evangelize all of mankind when their Messiah sets up His kingdom. When their Messiah, Jesus Christ, came, He plainly told the twelve apostles that He was going to be killed and rise from the dead. But this was hidden from them by God, and they could not understand. The many Jews, who did not believe that Jesus Christ was the Messiah, crucified Him, and He was buried, and He rose from the dead and ascended into heaven. But the offer for Israel to receive their Messiah and kingdom remained open for a while longer if they would only believe that He was who He said He was. The twelve apostles led by Peter, preached the gospel of the kingdom to Israel, that Israel should believe that Jesus Christ was the Messiah, repent, and be baptized with water. If they all did this, then Jesus Christ would return and bring in the kingdom just as the Old Testament prophets had foretold. There was nothing in Peter's message about departing from the law of Moses, to which the believing Jews adhered. Peter presented them the offer of the kingdom in the early chapters of Acts. But many in Israel still did not believe and rejected the ascended Lord Jesus Christ. But when Christ returns and purges the unbelieving two thirds (Zechariah 13:8-9), the remaining one third will all accept Him as their Messiah.
When they rejected the ascended Lord in the early chapters of Acts, God called Paul to be the apostle to the Gentiles. Up until that time, God had been dealing only with Israel, with just a few exceptions. Our ascended Lord Jesus Christ committed unto Paul the dispensation of the grace of God which had always been a secret hidden by God. This was a new program with new doctrine which God would show to Paul through many revelations. Paul was shown that the crucifixion of Jesus Christ had been the perfect sacrifice that paid for all of our sin, and that He had been raised from the dead for our justification. This is the gospel of grace, the gospel of our salvation today, which had before been a mystery, hidden by God. Under this present dispensation, we are saved by grace, through faith in the gospel alone, apart from the law of Moses or any other works. Even though Peter and Paul preached different gospels, there is no conflict between them because they dispensed their gospels to two separate audiences. So they were both correct. Peter preached kingdom doctrine to the Jews in the land of Israel, but Paul preached grace doctrine to the Gentiles in other countries and to the Jews scattered among them. When the destruction of the city Jerusalem and the temple came in 70 AD, the kingdom dispensation for Israel was put on hold, until it resumes in the future tribulation. But the grace doctrine for Jew and Gentile alike found in Paul's letters of Romans-Philemon are directly applicable for the church today.
The Hebrew Gospel of Matthew
Notes on Shem Tov’s Hebrew Matthew
The 14th century polemical treatise Even Bochan [Isaiah 28:16] written by Shem-Tob ben-Isaac ben-Shaprut Ibn Shaprut], a Castilian Jewish physician, living later in Aragon. 12th/ 13th book contains a Hebrew version of the complete text of Matthew. EB completed in 1380 CE, revised in 1385 & 1400. This is not to be confused with the Sebastian Münster (1537; dedicated to Henry VIII under title The Torah of the Messiah); or Jean du Tillet (1555) versions of Hebrew Matthew. In 1690 Richard Simon mistakenly identified Shem-Tob’s Matthew with the version sof Münster and du Tillet.
Howard’s edition based on nine manuscripts of ST dating from 15th to 17th centuries; namely British Library Add no. 26964 for chapters 1:1-23:22; and JTS Ms. 2426 for 23:23-end.
Shem-Tov’s text is basically BH (Vav Consecutive predominates) with a mixture of MH and later rabbinic vocabulary and idiom. In addition the text reflects considerable revision to make it conform more closely to the standard Greek and Latin Gospel texts. The underlying text, however, reflects its original Hebrew composition, and it is the most unusual text of Matthew extant in that it contains a plethora of readings not found in any other codices of Matthew. It appears to have been preserved by the Jews, independent from the Christian community.
It sometimes agrees in odd ways with Codex Sinaiticus. It contains some striking readings in common with the Gospel of John, but in disagreement with the other Gospels. It is very likely that the author of John polemized against the portrait of John the Baptizer that he found in as text such as ST’ Hebrew Matthew. He might well have then known a Shem-Tov type Matthean text. ST also often agrees with the Lukan version of Q. ST also contains 22 agreements with the Gospel of Thomas.
N.B. Sinaiticus, Q, and Thomas were all lost in antiquity but found in modern times-making the parallels with ST all the more remarkable.
The Pseudo-Clementine writings (Recognitions and Homilies) when quoting or referring to Matthew occasionally agree with ST Hebrew Matthew against the canonical Greek versions.
E.g., puns that make sense in Hebrew: Matt 7:6: “Do not throw your pearls before swine [chazir], lest they trample them under foot and turn [yichazru] to attack you.”
Lack of Trinitarian formula for baptism in Matt 28:19-20 is unique but seems to be in codices that Eusebius found in Caesarea: he quotes (H.E. 3.5.2): “They went on their way to all the nations teaching their message in the power of Christ for he had said to them, ‘Go make disciples of all the nations in my name.'”
ST reads: “You go and teach them to carry out all the things that I have commanded you forever.”
Howard argues that Shem Tov did not create the Hebrew Matthew himself (e.g., translating from the Latin) but had an existing Hebrew text to work with-as he sometimes comments on its scribal errors and strange readings. Matt 11:11 is a good case in point, as the Greek, Latin, and all other Matthean witnesses contain the qualifying phrase: “nonetheless, the least in the Kingdom of heaven is greater than he.” Shem Tov comments on the unique Hebrew version he is following, and how its lack of such a phrase implies that John is greater than Jesus. If he were translating from the Latin, Greek, or any other version such a comment would be meaningless.
Papias (Eusebius, H.E. 3.39.16)
“Matthew collected the oracles (ta logia) in the Hebrew language, and each interpreted them as best he could.”
Irenaeus, Adv. Haer. 3.1.1
“Matthew also issued a written Gospel among the Hebrews n their own dialect while Peter and Paul were preaching at Rome and laying the foundations of the church.”
Origen (Eusebius, H.E. 6.25.4)
“As having learnt by tradition concerning the four Gospels, which alone are unquestionable in the Church of God under heaven, that first was written according to Matthew, who was once a tax collector but afterwards an apostle of Jesus Christ, who published it for those who from Judaism came to believe, composed as it was in the Hebrew language.”
Eusebius, H.E. 3.24.6
“Matthew had first preached to Hebrews, and when he was on the point of going to others he transmitted in writing in his native language the Gospel according to himself, and thus supplied by writing the lack of his own presence to those from whom he was sent.”
Epiphanius (ca. 315-403), bishop of Salamis, refers to a gospel used by the Ebionites (Panarion 30. 13.1-30.22.4). He says it is Matthew, called “According to the Hebrews” by them, but says it is corrupt and mutilated. He says Matthew issued his Gospel in Hebrew letters. He quotes from this Ebionite Gospel seven times. These quotations appear to come not from Matthew but from some harmonized account of the canonical Gospels.
Jerome also asserts that Matthew wrote in the Hebrew language (Epist. 20.5), and he refers to a Hebrew Matthew and a Gospel of the Hebrews-unclear if they are the same. He also quotes from the Gospel used by the Nazoreans and the Ebionites, which he says he has recently translated from Hebrew to Greek (in Matth. 12.13).
We have quotations from such a source from Cyril of Jerusalem, Jerome, Origen, Didymus, Clement of Alexandria.
None of these surviving quotations seem to have any relationship to our current version of Shem Tov.
Theological Motifs of Shem Tov’s Hebrew Matthew
Ø Preaching to the Gentiles is not mentioned, and is even called the work of the “anti-Christ” in Matt 24:14-15: “And this gospel will be preached in all the earth for a witness concerning me to all the nations and then the end will come. This is the Anti-Christ and this is the abomination which desolates which was spoken of by Daniel as standing in the holy place. Let the one who reads understand.” Ø ST never identifies Jesus as the Christ; e.g. 1:1 “these are the generations of Jesus…”; 1:18 “The birth of Jesus was in this way . . .” etc. Ø John the Baptizer plays an exalted role: Matt 11:11 “Truly, I say to you, among all those born of women men has risen greater than John the Baptizer.” Phrase “yet he who is least in the kingdom of heaven is greater than he” is missing. In the Lucan parallel (7:28), mss. 5, 475* and 1080* also omit the qualification. The same reading is inferred in the Pseudo-Clementine Writings, Rec 1.60.1-3, where one of the disciples of John argues that his teacher is greater than Jesus, Moses, and all men and thus the Christ. Also, in Rec 1.63.1 Peter taught the disciples of John not to allow John to be a stumbling-block to them. Matt 11:13 “For all the prophets and the law spoke concerning [al] John” in contrast to the Greek: “For all the prophets and the law prophesied until John.” Matt 17:11 “Indeed Elijah will come and will save all the world” in contrast to the Greek: “Elijah does come, and he is to restore all things.” Matt 21:32 “Because John came to you in the way of righteousness and you did not believe him. But violent men and harlots believed him and you saw it and did not turn in repentance. Also afterward you did not repent to believe him. To the one who has ears to hear let him hear in disgrace.” These words are directed to his disciples (v. 28), not to the chief priests and elders as in the Synoptic Greek tradition. The kind of polemic found in the Gospel of John appears to be directed toward an evaluation of John the Baptizer such as that found in ST Matthew. Similar reflective evidence is found in Luke-Acts and the Pseudo-Clementines (noted above). John 1:7-8-He is a witness to the light, but is not the light 1:15, 30-He who comes after me ranks before me, for he was before me 1:20-I am not the Christ; nor Elijah 1:26-27-Not worthy to untie his sandals 3:30-He must increase but I must decrease 10:41-John did not sign; Jesus did many (20:30) Indeed Bultman argued that the Prologue was a hymn of the Baptist community, now recast to refer to Jesus (Gospel of John: A Commentary, 17-18). Luke-Acts 3:20-22 John is in prison-then only is baptism of Jesus mentioned! Drops Marks moving account of the death of John (Mark 6//Luke 9) Acts 18:25-Apollos knows only baptism of John Acts 19:1-7-Twelve from Ephesus that only know of John’s baptism
Ø Preaching to the Gentiles is not mentioned, and is even called the work of the “anti-Christ” in Matt 24:14-15: “And this gospel will be preached in all the earth for a witness concerning me to all the nations and then the end will come. This is the Anti-Christ and this is the abomination which desolates which was spoken of by Daniel as standing in the holy place. Let the one who reads understand.” Ø ST never identifies Jesus as the Christ; e.g. 1:1 “these are the generations of Jesus…”; 1:18 “The birth of Jesus was in this way . . .” etc. Ø John the Baptizer plays an exalted role: Matt 11:11 “Truly, I say to you, among all those born of women men has risen greater than John the Baptizer.” Phrase “yet he who is least in the kingdom of heaven is greater than he” is missing. In the Lucan parallel (7:28), mss. 5, 475* and 1080* also omit the qualification. The same reading is inferred in the Pseudo-Clementine Writings, Rec 1.60.1-3, where one of the disciples of John argues that his teacher is greater than Jesus, Moses, and all men and thus the Christ. Also, in Rec 1.63.1 Peter taught the disciples of John not to allow John to be a stumbling-block to them. Matt 11:13 “For all the prophets and the law spoke concerning [al] John” in contrast to the Greek: “For all the prophets and the law prophesied until John.” Matt 17:11 “Indeed Elijah will come and will save all the world” in contrast to the Greek: “Elijah does come, and he is to restore all things.” Matt 21:32 “Because John came to you in the way of righteousness and you did not believe him. But violent men and harlots believed him and you saw it and did not turn in repentance. Also afterward you did not repent to believe him. To the one who has ears to hear let him hear in disgrace.” These words are directed to his disciples (v. 28), not to the chief priests and elders as in the Synoptic Greek tradition. The kind of polemic found in the Gospel of John appears to be directed toward an evaluation of John the Baptizer such as that found in ST Matthew. Similar reflective evidence is found in Luke-Acts and the Pseudo-Clementines (noted above). John 1:7-8-He is a witness to the light, but is not the light 1:15, 30-He who comes after me ranks before me, for he was before me 1:20-I am not the Christ; nor Elijah 1:26-27-Not worthy to untie his sandals 3:30-He must increase but I must decrease 10:41-John did not sign; Jesus did many (20:30) Indeed Bultman argued that the Prologue was a hymn of the Baptist community, now recast to refer to Jesus (Gospel of John: A Commentary, 17-18). Luke-Acts 3:20-22 John is in prison-then only is baptism of Jesus mentioned! Drops Marks moving account of the death of John (Mark 6//Luke 9) Acts 18:25-Apollos knows only baptism of John Acts 19:1-7-Twelve from Ephesus that only know of John’s baptism
Bibliographic Notes on Shem Tov’s Hebrew Matthew
Howard, George. The Gospel of Matthew according to a Primitive Hebrew Text. Macon, GA: Mercer University Press; Louvain: Peeters, 1988.
Reviewed by William L Petersen (then at UND) JBL 108:4 (1989): 722-726. Peterson argues that the Dutch Liége Harmony (copied ca. 1280), contains many parallesl to ST, thus showing it is not so “primitive” after all in its unique readings. ST is derived from medieval traditions allied with the Vetus Latina, Vetus Syra, and Diatessaron.
__________. Hebrew Gospel of Matthew. 2nd edition. GA: Mercer University Press, 1995.
Petersen, William. “The Vorlage of Shem-Tob’s ‘Hebrew Matthew.” NTS 44 (1998): 490-512.
Howard, George. “A Primitive Hebrew Gospel of Matthew and the Tol’doth Yeshu,” NTS 34 (1988): 60-70.
__________. “A Note on the Short Ending of Matthew,” Harvard Theologial Review 81 (1988): 117-20.
__________. “A Note on Codex Sinaiticus and Shem-Tob’s Hebrew Matthew.” Novum Testamentum 34 (1992): 46-47.
__________. “A Note on Shem-Tob’s Hebrew Matthew and the Gospel of John.” Journal for the Study of the New Testament 47 (1992): 117-26.
__________. “The Pseudo-Clementine Writings and Shem-Tob’s Hebrew Matthew.” NTS 40 (1994): 622-28.
__________. “Shem-Tob’s Hebrew Matthew and Early Jewish Christianity.” JSNT 70 (1998): 3-20.
Horbury, William. “The Hebrew Text of Matthew in Shem Tob Ibn Shaprut’s Even Bohan,” in W. D. Davies and Dale C. Allison, Jr., A Critical and Exegetical Commentary of the Gospels according to St. Matthew. Edinburgh: T&T Clark, 1988), pp. 729-38.
Shedinger, R. F. “The Textual Relationship between P45 and Shem-Tob’s Hebrew Matthew.” NTS 43 (1997): 58-71.Notes on Shem Tov’s Hebrew Matthew
The 14th century polemical treatise Even Bochan [Isaiah 28:16] written by Shem-Tob ben-Isaac ben-Shaprut Ibn Shaprut], a Castilian Jewish physician, living later in Aragon. 12th/ 13th book contains a Hebrew version of the complete text of Matthew. EB completed in 1380 CE, revised in 1385 & 1400. This is not to be confused with the Sebastian Münster (1537; dedicated to Henry VIII under title The Torah of the Messiah); or Jean du Tillet (1555) versions of Hebrew Matthew. In 1690 Richard Simon mistakenly identified Shem-Tob’s Matthew with the version sof Münster and du Tillet.
Howard’s edition based on nine manuscripts of ST dating from 15th to 17th centuries; namely British Library Add no. 26964 for chapters 1:1-23:22; and JTS Ms. 2426 for 23:23-end.
Shem-Tov’s text is basically BH (Vav Consecutive predominates) with a mixture of MH and later rabbinic vocabulary and idiom. In addition the text reflects considerable revision to make it conform more closely to the standard Greek and Latin Gospel texts. The underlying text, however, reflects its original Hebrew composition, and it is the most unusual text of Matthew extant in that it contains a plethora of readings not found in any other codices of Matthew. It appears to have been preserved by the Jews, independent from the Christian community.
It sometimes agrees in odd ways with Codex Sinaiticus. It contains some striking readings in common with the Gospel of John, but in disagreement with the other Gospels. It is very likely that the author of John polemized against the portrait of John the Baptizer that he found in as text such as ST’ Hebrew Matthew. He might well have then known a Shem-Tov type Matthean text. ST also often agrees with the Lukan version of Q. ST also contains 22 agreements with the Gospel of Thomas.
N.B. Sinaiticus, Q, and Thomas were all lost in antiquity but found in modern times-making the parallels with ST all the more remarkable.
The Pseudo-Clementine writings (Recognitions and Homilies) when quoting or referring to Matthew occasionally agree with ST Hebrew Matthew against the canonical Greek versions.
E.g., puns that make sense in Hebrew: Matt 7:6: “Do not throw your pearls before swine [chazir], lest they trample them under foot and turn [yichazru] to attack you.”
Lack of Trinitarian formula for baptism in Matt 28:19-20 is unique but seems to be in codices that Eusebius found in Caesarea: he quotes (H.E. 3.5.2): “They went on their way to all the nations teaching their message in the power of Christ for he had said to them, ‘Go make disciples of all the nations in my name.'”
ST reads: “You go and teach them to carry out all the things that I have commanded you forever.”
Howard argues that Shem Tov did not create the Hebrew Matthew himself (e.g., translating from the Latin) but had an existing Hebrew text to work with-as he sometimes comments on its scribal errors and strange readings. Matt 11:11 is a good case in point, as the Greek, Latin, and all other Matthean witnesses contain the qualifying phrase: “nonetheless, the least in the Kingdom of heaven is greater than he.” Shem Tov comments on the unique Hebrew version he is following, and how its lack of such a phrase implies that John is greater than Jesus. If he were translating from the Latin, Greek, or any other version such a comment would be meaningless.
Papias (Eusebius, H.E. 3.39.16)
“Matthew collected the oracles (ta logia) in the Hebrew language, and each interpreted them as best he could.”
Irenaeus, Adv. Haer. 3.1.1
“Matthew also issued a written Gospel among the Hebrews n their own dialect while Peter and Paul were preaching at Rome and laying the foundations of the church.”
Origen (Eusebius, H.E. 6.25.4)
“As having learnt by tradition concerning the four Gospels, which alone are unquestionable in the Church of God under heaven, that first was written according to Matthew, who was once a tax collector but afterwards an apostle of Jesus Christ, who published it for those who from Judaism came to believe, composed as it was in the Hebrew language.”
Eusebius, H.E. 3.24.6
“Matthew had first preached to Hebrews, and when he was on the point of going to others he transmitted in writing in his native language the Gospel according to himself, and thus supplied by writing the lack of his own presence to those from whom he was sent.”
Epiphanius (ca. 315-403), bishop of Salamis, refers to a gospel used by the Ebionites (Panarion 30. 13.1-30.22.4). He says it is Matthew, called “According to the Hebrews” by them, but says it is corrupt and mutilated. He says Matthew issued his Gospel in Hebrew letters. He quotes from this Ebionite Gospel seven times. These quotations appear to come not from Matthew but from some harmonized account of the canonical Gospels.
Jerome also asserts that Matthew wrote in the Hebrew language (Epist. 20.5), and he refers to a Hebrew Matthew and a Gospel of the Hebrews-unclear if they are the same. He also quotes from the Gospel used by the Nazoreans and the Ebionites, which he says he has recently translated from Hebrew to Greek (in Matth. 12.13).
We have quotations from such a source from Cyril of Jerusalem, Jerome, Origen, Didymus, Clement of Alexandria.
None of these surviving quotations seem to have any relationship to our current version of Shem Tov.
Howard, George. The Gospel of Matthew according to a Primitive Hebrew Text. Macon, GA: Mercer University Press; Louvain: Peeters, 1988.
Reviewed by William L Petersen (then at UND) JBL 108:4 (1989): 722-726. Peterson argues that the Dutch Liége Harmony (copied ca. 1280), contains many parallesl to ST, thus showing it is not so “primitive” after all in its unique readings. ST is derived from medieval traditions allied with the Vetus Latina, Vetus Syra, and Diatessaron.
__________. Hebrew Gospel of Matthew. 2nd edition. GA: Mercer University Press, 1995.
Petersen, William. “The Vorlage of Shem-Tob’s ‘Hebrew Matthew.” NTS 44 (1998): 490-512.
Howard, George. “A Primitive Hebrew Gospel of Matthew and the Tol’doth Yeshu,” NTS 34 (1988): 60-70.
__________. “A Note on the Short Ending of Matthew,” Harvard Theologial Review 81 (1988): 117-20.
__________. “A Note on Codex Sinaiticus and Shem-Tob’s Hebrew Matthew.” Novum Testamentum 34 (1992): 46-47.
__________. “A Note on Shem-Tob’s Hebrew Matthew and the Gospel of John.” Journal for the Study of the New Testament 47 (1992): 117-26.
__________. “The Pseudo-Clementine Writings and Shem-Tob’s Hebrew Matthew.” NTS 40 (1994): 622-28.
__________. “Shem-Tob’s Hebrew Matthew and Early Jewish Christianity.” JSNT 70 (1998): 3-20.
Horbury, William. “The Hebrew Text of Matthew in Shem Tob Ibn Shaprut’s Even Bohan,” in W. D. Davies and Dale C. Allison, Jr., A Critical and Exegetical Commentary of the Gospels according to St. Matthew. Edinburgh: T&T Clark, 1988), pp. 729-38.
Shedinger, R. F. “The Textual Relationship between P45 and Shem-Tob’s Hebrew Matthew.” NTS 43 (1997): 58-71.Notes on Shem Tov’s Hebrew Matthew
The 14th century polemical treatise Even Bochan [Isaiah 28:16] written by Shem-Tob ben-Isaac ben-Shaprut Ibn Shaprut], a Castilian Jewish physician, living later in Aragon. 12th/ 13th book contains a Hebrew version of the complete text of Matthew. EB completed in 1380 CE, revised in 1385 & 1400. This is not to be confused with the Sebastian Münster (1537; dedicated to Henry VIII under title The Torah of the Messiah); or Jean du Tillet (1555) versions of Hebrew Matthew. In 1690 Richard Simon mistakenly identified Shem-Tob’s Matthew with the version sof Münster and du Tillet.
Howard’s edition based on nine manuscripts of ST dating from 15th to 17th centuries; namely British Library Add no. 26964 for chapters 1:1-23:22; and JTS Ms. 2426 for 23:23-end.
Shem-Tov’s text is basically BH (Vav Consecutive predominates) with a mixture of MH and later rabbinic vocabulary and idiom. In addition the text reflects considerable revision to make it conform more closely to the standard Greek and Latin Gospel texts. The underlying text, however, reflects its original Hebrew composition, and it is the most unusual text of Matthew extant in that it contains a plethora of readings not found in any other codices of Matthew. It appears to have been preserved by the Jews, independent from the Christian community.
It sometimes agrees in odd ways with Codex Sinaiticus. It contains some striking readings in common with the Gospel of John, but in disagreement with the other Gospels. It is very likely that the author of John polemized against the portrait of John the Baptizer that he found in as text such as ST’ Hebrew Matthew. He might well have then known a Shem-Tov type Matthean text. ST also often agrees with the Lukan version of Q. ST also contains 22 agreements with the Gospel of Thomas.
N.B. Sinaiticus, Q, and Thomas were all lost in antiquity but found in modern times-making the parallels with ST all the more remarkable.
The Pseudo-Clementine writings (Recognitions and Homilies) when quoting or referring to Matthew occasionally agree with ST Hebrew Matthew against the canonical Greek versions.
E.g., puns that make sense in Hebrew: Matt 7:6: “Do not throw your pearls before swine [chazir], lest they trample them under foot and turn [yichazru] to attack you.”
Lack of Trinitarian formula for baptism in Matt 28:19-20 is unique but seems to be in codices that Eusebius found in Caesarea: he quotes (H.E. 3.5.2): “They went on their way to all the nations teaching their message in the power of Christ for he had said to them, ‘Go make disciples of all the nations in my name.'”
ST reads: “You go and teach them to carry out all the things that I have commanded you forever.”
Howard argues that Shem Tov did not create the Hebrew Matthew himself (e.g., translating from the Latin) but had an existing Hebrew text to work with-as he sometimes comments on its scribal errors and strange readings. Matt 11:11 is a good case in point, as the Greek, Latin, and all other Matthean witnesses contain the qualifying phrase: “nonetheless, the least in the Kingdom of heaven is greater than he.” Shem Tov comments on the unique Hebrew version he is following, and how its lack of such a phrase implies that John is greater than Jesus. If he were translating from the Latin, Greek, or any other version such a comment would be meaningless.
Papias (Eusebius, H.E. 3.39.16)
“Matthew collected the oracles (ta logia) in the Hebrew language, and each interpreted them as best he could.”
Irenaeus, Adv. Haer. 3.1.1
“Matthew also issued a written Gospel among the Hebrews n their own dialect while Peter and Paul were preaching at Rome and laying the foundations of the church.”
Origen (Eusebius, H.E. 6.25.4)
“As having learnt by tradition concerning the four Gospels, which alone are unquestionable in the Church of God under heaven, that first was written according to Matthew, who was once a tax collector but afterwards an apostle of Jesus Christ, who published it for those who from Judaism came to believe, composed as it was in the Hebrew language.”
Eusebius, H.E. 3.24.6
“Matthew had first preached to Hebrews, and when he was on the point of going to others he transmitted in writing in his native language the Gospel according to himself, and thus supplied by writing the lack of his own presence to those from whom he was sent.”
Epiphanius (ca. 315-403), bishop of Salamis, refers to a gospel used by the Ebionites (Panarion 30. 13.1-30.22.4). He says it is Matthew, called “According to the Hebrews” by them, but says it is corrupt and mutilated. He says Matthew issued his Gospel in Hebrew letters. He quotes from this Ebionite Gospel seven times. These quotations appear to come not from Matthew but from some harmonized account of the canonical Gospels.
Jerome also asserts that Matthew wrote in the Hebrew language (Epist. 20.5), and he refers to a Hebrew Matthew and a Gospel of the Hebrews-unclear if they are the same. He also quotes from the Gospel used by the Nazoreans and the Ebionites, which he says he has recently translated from Hebrew to Greek (in Matth. 12.13).
We have quotations from such a source from Cyril of Jerusalem, Jerome, Origen, Didymus, Clement of Alexandria.
None of these surviving quotations seem to have any relationship to our current version of Shem Tov.
Theological Motifs of Shem Tov’s Hebrew Matthew
Ø Preaching to the Gentiles is not mentioned, and is even called the work of the “anti-Christ” in Matt 24:14-15: “And this gospel will be preached in all the earth for a witness concerning me to all the nations and then the end will come. This is the Anti-Christ and this is the abomination which desolates which was spoken of by Daniel as standing in the holy place. Let the one who reads understand.” Ø ST never identifies Jesus as the Christ; e.g. 1:1 “these are the generations of Jesus…”; 1:18 “The birth of Jesus was in this way . . .” etc. Ø John the Baptizer plays an exalted role: Matt 11:11 “Truly, I say to you, among all those born of women men has risen greater than John the Baptizer.” Phrase “yet he who is least in the kingdom of heaven is greater than he” is missing. In the Lucan parallel (7:28), mss. 5, 475* and 1080* also omit the qualification. The same reading is inferred in the Pseudo-Clementine Writings, Rec 1.60.1-3, where one of the disciples of John argues that his teacher is greater than Jesus, Moses, and all men and thus the Christ. Also, in Rec 1.63.1 Peter taught the disciples of John not to allow John to be a stumbling-block to them. Matt 11:13 “For all the prophets and the law spoke concerning [al] John” in contrast to the Greek: “For all the prophets and the law prophesied until John.” Matt 17:11 “Indeed Elijah will come and will save all the world” in contrast to the Greek: “Elijah does come, and he is to restore all things.” Matt 21:32 “Because John came to you in the way of righteousness and you did not believe him. But violent men and harlots believed him and you saw it and did not turn in repentance. Also afterward you did not repent to believe him. To the one who has ears to hear let him hear in disgrace.” These words are directed to his disciples (v. 28), not to the chief priests and elders as in the Synoptic Greek tradition. The kind of polemic found in the Gospel of John appears to be directed toward an evaluation of John the Baptizer such as that found in ST Matthew. Similar reflective evidence is found in Luke-Acts and the Pseudo-Clementines (noted above). John 1:7-8-He is a witness to the light, but is not the light 1:15, 30-He who comes after me ranks before me, for he was before me 1:20-I am not the Christ; nor Elijah 1:26-27-Not worthy to untie his sandals 3:30-He must increase but I must decrease 10:41-John did not sign; Jesus did many (20:30) Indeed Bultman argued that the Prologue was a hymn of the Baptist community, now recast to refer to Jesus (Gospel of John: A Commentary, 17-18). Luke-Acts 3:20-22 John is in prison-then only is baptism of Jesus mentioned! Drops Marks moving account of the death of John (Mark 6//Luke 9) Acts 18:25-Apollos knows only baptism of John Acts 19:1-7-Twelve from Ephesus that only know of John’s baptism
Ø Preaching to the Gentiles is not mentioned, and is even called the work of the “anti-Christ” in Matt 24:14-15: “And this gospel will be preached in all the earth for a witness concerning me to all the nations and then the end will come. This is the Anti-Christ and this is the abomination which desolates which was spoken of by Daniel as standing in the holy place. Let the one who reads understand.” Ø ST never identifies Jesus as the Christ; e.g. 1:1 “these are the generations of Jesus…”; 1:18 “The birth of Jesus was in this way . . .” etc. Ø John the Baptizer plays an exalted role: Matt 11:11 “Truly, I say to you, among all those born of women men has risen greater than John the Baptizer.” Phrase “yet he who is least in the kingdom of heaven is greater than he” is missing. In the Lucan parallel (7:28), mss. 5, 475* and 1080* also omit the qualification. The same reading is inferred in the Pseudo-Clementine Writings, Rec 1.60.1-3, where one of the disciples of John argues that his teacher is greater than Jesus, Moses, and all men and thus the Christ. Also, in Rec 1.63.1 Peter taught the disciples of John not to allow John to be a stumbling-block to them. Matt 11:13 “For all the prophets and the law spoke concerning [al] John” in contrast to the Greek: “For all the prophets and the law prophesied until John.” Matt 17:11 “Indeed Elijah will come and will save all the world” in contrast to the Greek: “Elijah does come, and he is to restore all things.” Matt 21:32 “Because John came to you in the way of righteousness and you did not believe him. But violent men and harlots believed him and you saw it and did not turn in repentance. Also afterward you did not repent to believe him. To the one who has ears to hear let him hear in disgrace.” These words are directed to his disciples (v. 28), not to the chief priests and elders as in the Synoptic Greek tradition. The kind of polemic found in the Gospel of John appears to be directed toward an evaluation of John the Baptizer such as that found in ST Matthew. Similar reflective evidence is found in Luke-Acts and the Pseudo-Clementines (noted above). John 1:7-8-He is a witness to the light, but is not the light 1:15, 30-He who comes after me ranks before me, for he was before me 1:20-I am not the Christ; nor Elijah 1:26-27-Not worthy to untie his sandals 3:30-He must increase but I must decrease 10:41-John did not sign; Jesus did many (20:30) Indeed Bultman argued that the Prologue was a hymn of the Baptist community, now recast to refer to Jesus (Gospel of John: A Commentary, 17-18). Luke-Acts 3:20-22 John is in prison-then only is baptism of Jesus mentioned! Drops Marks moving account of the death of John (Mark 6//Luke 9) Acts 18:25-Apollos knows only baptism of John Acts 19:1-7-Twelve from Ephesus that only know of John’s baptism
Bibliographic Notes on Shem Tov’s Hebrew Matthew
Howard, George. The Gospel of Matthew according to a Primitive Hebrew Text. Macon, GA: Mercer University Press; Louvain: Peeters, 1988.
Reviewed by William L Petersen (then at UND) JBL 108:4 (1989): 722-726. Peterson argues that the Dutch Liége Harmony (copied ca. 1280), contains many parallesl to ST, thus showing it is not so “primitive” after all in its unique readings. ST is derived from medieval traditions allied with the Vetus Latina, Vetus Syra, and Diatessaron.
__________. Hebrew Gospel of Matthew. 2nd edition. GA: Mercer University Press, 1995.
Petersen, William. “The Vorlage of Shem-Tob’s ‘Hebrew Matthew.” NTS 44 (1998): 490-512.
Howard, George. “A Primitive Hebrew Gospel of Matthew and the Tol’doth Yeshu,” NTS 34 (1988): 60-70.
__________. “A Note on the Short Ending of Matthew,” Harvard Theologial Review 81 (1988): 117-20.
__________. “A Note on Codex Sinaiticus and Shem-Tob’s Hebrew Matthew.” Novum Testamentum 34 (1992): 46-47.
__________. “A Note on Shem-Tob’s Hebrew Matthew and the Gospel of John.” Journal for the Study of the New Testament 47 (1992): 117-26.
__________. “The Pseudo-Clementine Writings and Shem-Tob’s Hebrew Matthew.” NTS 40 (1994): 622-28.
__________. “Shem-Tob’s Hebrew Matthew and Early Jewish Christianity.” JSNT 70 (1998): 3-20.
Horbury, William. “The Hebrew Text of Matthew in Shem Tob Ibn Shaprut’s Even Bohan,” in W. D. Davies and Dale C. Allison, Jr., A Critical and Exegetical Commentary of the Gospels according to St. Matthew. Edinburgh: T&T Clark, 1988), pp. 729-38.
Shedinger, R. F. “The Textual Relationship between P45 and Shem-Tob’s Hebrew Matthew.” NTS 43 (1997): 58-71.
The Mystical Dance: A Rendezvous of Levinas, Jewish Mysticism and Genesis 1 from a Hebrew Catholic Perspective
Brother Gilbert Bloomer
Sergei Khudekov often told his Ballet students: "We have forgotten to pray to God with our feet. We have forgotten that once in the great past a divine being touched us and we were nearer to God."<!--[if !supportFootnotes]-->[1]<!--[endif]--> Jacob Meskin, in an article about the great French Jewish philosopher and thinker Emmanuel Levinas, writes about philosophical thought as “the choreography of the dance of real life” to which Levinas makes an important contribution in a post-Shoah world.<!--[if !supportFootnotes]-->[2]<!--[endif]--> This ‘choreography of thought’ transcends the reality of the dance and links the dancer to the tracings (reshimu) of the ‘beyond’from where inspiration flows. This ‘beyond’ is at the same time primordial and eschatological. Levinas links it to the terms ‘immemorial past’ and ‘ethical transcendence’<!--[if !supportFootnotes]-->[3]<!--[endif]-->. Levinas’ concepts are enriching all areas of post-modern Christian theology. This article seeks to read Genesis 1 mystically using the concepts of Jewish mystical thought and the philosophical concepts of Levinas. I do this in order to demonstrate that the Jewish source of Levinas’ major ideas also find their origin in a mystical Jewish reading of the ‘immemorial past’ of Genesis 1 which may aid in the development of a distinct Hebrew Catholic theology and spirituality. Using Levinas and Jewish thought I ‘wrestle’ with the text for a deeper ‘Hebrew Catholic’ encounter with the text of Genesis 1 through the paradigm of a mystical Dance or Tango, in order to bring forth new insights and understandings that will enrich this Hebrew Catholic endeavour or dance in the spirit.<!--[if !supportFootnotes]-->[4]<!--[endif]-->
The Mystical Dance of the Cherubim
This essay will not outline a systematic and ontological explanation of the philosophical thought of Levinas. To do so would be to totally misunderstand Levinas who disliked‘totalities’ and the ontological priority in Western/Greek philosophy. Levinas can only be truly understood by those who are able to think mystically, intuitively and laterally. Like the Stag leaping across the mountains, in the Song of Songs,<!--[if !supportFootnotes]-->[5]<!--[endif]-->one must leap intuitively from concept to concept to glimpse a trace of that’knowing’ (daat) which is beyond all knowing.<!--[if !supportFootnotes]-->[6]<!--[endif]--> At the heart of Levinas’ thought is the encounter with the face of the mysterious ‘other’. The concept of the face is also important in both Biblical and Jewish thought from which Levinas draws his concepts. The face is also important in many forms of dance such as the Ballet and the Tango. The cherubim atop the Ark of the Covenant allude to Levinas’ ethical focus.<!--[if !supportFootnotes]-->[7]<!--[endif]--> The space between the two faces of the cherubim (and their embracing wings), when they are facing each other, is considered in Judaism the holiest space on earth.<!--[if !supportFootnotes]-->[8]<!--[endif]-->This is the mystical dance space. When the Jewish people practiced loving kindness (chesed) then the angels faced one another and Israel was blessed and the Divine Voice spoke between the faces of the cherubim <!--[if !supportFootnotes]-->[9]<!--[endif]--> (one face is male and one face is female according to Jewish teaching [see Rashi]). When Israel sinned the cherubim would look away from each other and their purifying gaze would fall upon the people. This movement of faces and wings is seen as a form of mystical dance. This face to face contact and rendezvous reminds one of the Latin American dance, the Tango, in which the dancers demonstrate an intensity as much through the face to face encounter as to the dance steps.
The Hebrew Catholic dimension
The Messiah Jesus who is the Jewish Lord of the Dance<!--[if !supportFootnotes]-->[10]<!--[endif]--> also stressed the priority of love and mercy in his parables and teachings, and this compassionate mercy must be central for any development of a Hebrew Catholic theology or spirituality. Levinas would seem to provide a dance –like post –modernist way of philosophising that leads one back to the biblical and ethical priority of loving kindness and mercy, which is important for all believers- Jews and Christians. His concepts can also be used in a Hebrew Catholic theology as part of a philosophical choreography for encountering the truths of faith that is relevant to the post-Shoah and post-modernist generations. Those who are locked into a systematic, vertical, argumentative and modernist mindset will become lost and dizzy in the twirls and leaps of this mystical and Levinasian approach.
Hebrew Catholics are also known as Catholic Jews, Jewish Catholics or Jews in the Church. They are Catholics of Jewish background/ancestry who desire to preserve their personal and corporate religious-ethnic-identity as Jews and Catholics. Father Aidan Nichols a leading British Catholic theologian speaks of the role of the Jews in the Church:“Since Judaism is not in the fullest sense a different religion from Christianity, there can be and are such a thing as Hebrew Catholics, Jews who have entered the Church but with every intention of maintaining their Jewish heritage intact…Hebrew Catholics…have a special place in the Church; their association enables them to experience a common identity as the prototype of the Israel of the end, and not merely a random collection of assimilated Jews…”.<!--[if !supportFootnotes]-->[11]<!--[endif]--> Father Aidan holds that “Judaism’s distinctive continuing light can add to the Church an orthopractic concern with mitzvoth, the divine precepts, whose actualization is a sign that makes present the Creator’s reign... and so consecrating it to God through human agency.”<!--[if !supportFootnotes]-->[12]<!--[endif]--> Cardinal Leo Burke, the President of the Apostolic Signatura (High Court of the Vatican), stated in an interview in 2010 to the Association of Hebrew Catholics:
...There should not be anything in Jewish practice which is in itself a denial of the Catholic faith because everything that our Lord revealed to His chosen people was in view of the coming of the Messiah. So all of those rituals and practices understood properly are going to be able to be carried out and practiced by Hebrew Catholics, once again, with a fully Catholic faith...<!--[if !supportFootnotes]-->[13]<!--[endif]-->
Another leading Catholic theologian and liturgist was Father Louis Bouyer who wrote:
...Judeo-Christianity cannot be considered a transitory phase of abolished Christianity, forever surpassed by pagano-Christianity, which would have triumphed over it. The Christian synthesis must always be renewed by renewing its contact with the primary and, in a sense, definitive expression of the Gospel, in the categories and forms of Judaism.
Judeo-Christianity, as Paul and Peter recognized and proclaimed, remains forever the mother form of Christianity, to which all other forms must always have recourse. It is therefore a weakness for the Church that Judeo-Christianity, from which it was born and from which it cannot free itself, no longer subsists in her except in tracings. It can be believed that she will not reach the ultimate stage of her development except by rediscovering it – fully living in her....<!--[if !supportFootnotes]-->[14]<!--[endif]-->
Glenn Morrison’s concept of a ‘Trinitarian praxis’, based on an encounter of Levinas and Catholic theology,<!--[if !supportFootnotes]-->[15]<!--[endif]--> would be another stage in this mystical dance. Morrison endeavours to use the philosophical ideas and concepts of Levinas as a launching pad in order to leap like a mystical ballet dancer and go beyond Levinas into the heart of Christian Trinitarian theology.<!--[if !supportFootnotes]-->[16]<!--[endif]--> Morrison writes:“Practically doing theology with Levinas will mean that we have to go beyond his thinking into other contexts...Theology needs to make a radical move with philosophy – to utilize it but not to be finally constricted by it...the spirit of Levinas’ philosophy invites us to use its language and unique ideas in new contexts...”.<!--[if !supportFootnotes]-->[17]<!--[endif]-->Morrison using the ethical focused concepts of Levinas leaps into the ‘beyond’of his Trinitarian praxis of ethical transcendence, eschatology and Eucharistic life. A Hebrew Catholic theological use of Morrison’s Trinitarian praxis united with a mystical understanding of Genesis 1 could provide philosophical/ theological paradigm for a Eucharistic –centred Hebrew Catholic spirituality. This intimate mystical dance or struggle between Philosophia and Theologica, oral and written, male and female, faith and reason, Judaism and Catholicism, ethical transcendence and eschatology begets its Eucharistic fruit of Adoratio (Eucharistic adoration) which leads to new mystical and Torah insights that for the Hebrew Catholic leads to a deeper and richer Eucharistic-centred Torah-observant way of life.
In a sense the mystical Tango is also the dance and encounter of Second Temple Judaism and Gentile (Greek) philosophy which eventually brought forth two children, post- Second Temple Rabbinic and Talmudic Judaism and Gentile Christianity. The modern Hebrew Catholic movements bud forth from this Tango-like mystical encounter or struggle of Rabbinic Judaism and Gentile-dominated Catholicism. Most Jewish people who become Catholics, in my experience, have a dance-like mystical struggle and encounter first and only after this do they begin the encounter and struggle with the text of Scripture, which in turn strengthens their new found faith in the Messiah.<!--[if !supportFootnotes]-->[18]<!--[endif]--> It is only later that one realises that it was all part of a bigger mystical and divine choreography of the eternal and infinite dance of life.
Wrestling with the Text and the Enigma
Levinas writes of the continual ‘struggle’ by Jewish students and thinkers with the letter of the text to bring out the living dimension of the text<!--[if !supportFootnotes]-->[19]<!--[endif]-->. This alludes to the story of Jacob wrestling with the angel in a face to face encounter (panim l’panim)<!--[if !supportFootnotes]-->[20]<!--[endif]--> and to Moses striking the Rock which is the Well (be’er) of Miriam<!--[if !supportFootnotes]-->[21]<!--[endif]--> in order to bring forth new Torah insights and understandings (biur).<!--[if !supportFootnotes]-->[22]<!--[endif]--> This wrestling dynamic or dance is reflected in the Jewish Yeshivah methodology of two students wrestling with the text of the Talmud together. Leonard Cohen’s famous song speaks of dancing to the end of love (an eschatological focus) and ‘Enigma’ (an 80’s Pop Group) sings of the ‘Return to Innocence’ (in the immemorial past or primordial time). Here I also wrestle with the text in order to understand Genesis 1 in its deeper hidden dimensions, in order to attain its inner light and to return to the innocence, goodness and ethical transcendence of the beginning.
Levinas speaks of “a wisdom older than the patent presence of a meaning in the writing. A wisdom without which the message buried deep within the enigma of the text cannot be grasped.”<!--[if !supportFootnotes]-->[23]<!--[endif]--> The Rabbis often translate‘Bereshit’ (In the Beginning) as ‘In or With Wisdom’ linking it to the verse “the beginning of wisdom is fear of the Lord”<!--[if !supportFootnotes]-->[24]<!--[endif]-->. Levinas sees that concept of the Enigma (Mystery/ Raza) as beyond knowing “because it is already too old for the game of cognition, because it does not lend itself to the contemporaneousness that constitutes the force of time tied in the present, because it imposes a completely different version of time.”<!--[if !supportFootnotes]-->[25]<!--[endif]-->He links this with the concept of ethical transcendence when he states that“morality is the Enigma’s way”.<!--[if !supportFootnotes]-->[26]<!--[endif]-->
The Light and the Vessel
Genesis1:3 begins: “And God said (saying), Let there be light”. Levinas also speaks of the concepts of ‘the said’ (amar) and ‘saying’ (yomer).<!--[if !supportFootnotes]-->[27]<!--[endif]--> This is similar to the idea in the Jewish mystical book of “Bahir” of the ‘blessed’ (barukh) and ‘blessing’ (bereikah), and the ‘filling’ (malei) and ‘full’ (meleat). The ‘said’, ‘blessed’ and ‘full’ being the vessels that receive the light. The light itself is ‘saying’, ‘blessing’ and ‘filling’.<!--[if !supportFootnotes]-->[28]<!--[endif]--> We can extend this to ‘song’and ‘singing’, ‘dance’ and ‘dancing’. This is the light of the first day of darkness in Genesis 1 that was hidden away in Miriam’s well, in the under text of the Hebrew text<!--[if !supportFootnotes]-->[29]<!--[endif]-->, at twilight. This vessel, dancing with the light that is Miriam’s Well, is the “Face upon the Waters”-the primordial waters of the well. The light she receives is the light of the Messiah.<!--[if !supportFootnotes]-->[30]<!--[endif]--> This mystical or primordial ‘twilight’ (two lights as one) represent the mystery of the Incarnation and Annunciation in the ‘immemorial past’ at the beginning (bereshit). This is the light and spirit of the Messiah blazing forth as the conceptual “face upon the deep” who hovers or interacts with Miriam the conceptual “face upon the waters” and is encompassed in the darkness of the primordial mystical womb of Miriam’s well. Levinas in his work “Totality and Infinity” seems to allude to these two lights in the concept of the ‘face’ (panim) when he writes that the face spreads light in which the light is seen. Ephraim Meir believes that Levinas is referring to Psalm 36:10- “In Thy light do we see light”.<!--[if !supportFootnotes]-->[31]<!--[endif]--> Chief Rabbi Alexandre Safran teaches:
The days of the Messiah will be accompanied by the light of the Messiah. This will materialize from the place where God“concealed” it on the very first day of Creation “for the sake of those who devote their energies to the torah” (by studying it deeply and observing its mitzvot, in fear and love of God who ordained them), for the sake of the Tzaddikim, the “righteous”. The light of the First Day was intended to unite with the light of That Day, of the End of Days. It is the light of the first day of creation, the “light of the Torah”, which reveals the Creator’s“intention” in creating the world, and the objective to which he is directing his creation...<!--[if !supportFootnotes]-->[32]<!--[endif]-->
For the Hebrew Catholic this has Messianic, Eucharistic and Marian applications. The ‘light of the Torah’is Messianic or eschatological, the ‘Creator’s intention’ is Marian or ethical transcendence and the ‘objective to which creation is directed’ is Eucharistic. Even Gen 1:3 by itself has this Triune pattern. “Let there be (yehi/ fiat)” is Marian (ethical transcendence or trace-like bluepint in the immemorial past), “light” (or/lux) is Messianic (eschatology or the future hidden light) and “and there was light” (vayhi or/ et facta est lux) is Eucharistic life (in the present here and now).
Naphtali, the Bride and the Dance
The ‘face upon the waters’ circling<!--[if !supportFootnotes]-->[33]<!--[endif]--> the ‘face upon the deep (tahom)’ in Genesis 1:2 represents this wrestling or struggle or circle dance, that brings forth the hidden light or blessing. The concept of the spiral circle dance is also associated with Miriam dancing with the women at the Red Sea.<!--[if !supportFootnotes]-->[34]<!--[endif]--> It also alludes to the Jewish bride (kallah) circling her bridegroom (khatan) in the Jewish wedding ceremony.<!--[if !supportFootnotes]-->[35]<!--[endif]-->This is part of the mystery of “a woman shall encompass a man”<!--[if !supportFootnotes]-->[36]<!--[endif]--> as a mystical besieging or wrestling in prayer by the Mother (Woman) (symbolised by Rachel) that produces a ‘son’<!--[if !supportFootnotes]-->[37]<!--[endif]--> who will continue the dance of life.
The Bahir<!--[if !supportFootnotes]-->[38]<!--[endif]--> discusses this in the context of the mystery of Naphtali in Genesis 30:7-8, Deuteronomy 33:23 and Genesis 49:21. The phrase ‘naftuley elohim niftalti im-akhoti’ in Genesis 30:7-8 means “I influenced (or wrestled) with God, I influenced with my sister”. Deuteronomy 33: 23 states: “And to Naphtali saying Naphtali satiated with Divine Will and Filling is the blessing of YHVH ” [naftali s’ba ratzon u-maley birkat YHVH]. Genesis 49: 21 refers to Naphtali as a female deer (Hind), “Naphtali is a hind let loose delivering beautiful sayings”. The male Naphtali (male concept of written Torah) through a dance-like wrestling process (naftuley) becomes the liberated or freed female Naphtali (represented by the joyful leaping circle dance of Miriam and the leaping of the Hind ) who delivers beautiful sayings (the oral Torah as feminine). This is linked to the concept of Israel (Jacob) wrestling with God for the blessing that will be the feminine ‘Kneset Yisrael’ (Community or Lady of Israel) as God’s Bride. The Hebrew Catholic goes ‘beyond’ the Rabbinic understandings of this conceptual and mystical feminine ‘Presence’ to a Marian and Sophiological understanding and application that is both Messianic and Eucharistic.
This mystery of the female face (over/upon the waters) circling the male face (over/upon the deep) is the ever new mystery (enigma) in the immemorial or primordial time (charos time) that seeks to interface with this world (in chronostime). In Judaism ‘chronos time’ only begins with the creation of Adam and Eve on day six.<!--[if !supportFootnotes]-->[39]<!--[endif]--> This dance-like wrestling process is also associated with virginal and mystical nuptial union or coupling that is divine intimacy. The dance of the Cherubimis also perceived in nuptial imagery. Chief Rabbi Safran writes of this wrestling or struggling dance process in the context of Devekut (Cleaving).<!--[if !supportFootnotes]-->[40]<!--[endif]--> Levinas often stresses that the mystical union where one is totally dissolved in the other (nirvana and other eastern concepts) is not the Jewish understanding (nor indeed the Catholic). Safran writes:
... In truth, the supreme goal of the Hasid is Devekut; he yearns to “cleave” to God, to be near to Him, he longs to be with Him...by the study of Torah he seeks to“cleave” to Him...the Hasid observes the mitzvothnot to gain advantage from them, but to be be-zavta, “together with”, to be an associate with Him who has given them...The Hasid mitpallell, “prays” ...to “cleave” to Him, for prayer is Devekut: “naftulei Elokim niftalti” (cf. Targum Onkelos to Gen. 30:8: “I struggled in prayer with God”)...<!--[if !supportFootnotes]-->[41]<!--[endif]-->
The Womb before the Dawn and the Man of Knowledge
The female ‘face upon the waters’ is also the ‘Womb from before the Dawn’<!--[if !supportFootnotes]-->[42]<!--[endif]--> and the male ‘face upon the deep’ is the Yesod or Foundation (represented by the male phallus) mentioned in Proverbs 10:25 as the “Tzadik is the foundation (yesod) of the World”.<!--[if !supportFootnotes]-->[43]<!--[endif]--> The nuptial act in this world is a form of this wrestling dance in which the man (ish)encompasses the woman (isha). In this world of the fallen senses if a woman encompasses a man (dominates him) in a physical sense then it is perversion and the sin of Lilith, but in the mystical and immemorial time the woman spiritually and virginally encompasses the man (male) to produce spiritual and immaculate seed (or beautiful sayings<!--[if !supportFootnotes]-->[44]<!--[endif]-->).<!--[if !supportFootnotes]-->[45]<!--[endif]--> Rebbe Nachman of Breslov, writing in a manner that Levinas would have approved, states: “You must know that time does not exist of itself, and that days are made only of good deeds. It is through men who perform good deeds [for the sake of others] that days are born, and so time is born.”<!--[if !supportFootnotes]-->[46]<!--[endif]-->
This is linked to the proto-evangelium of Genesis 3:15 about the “seed” and the woman (isha) who will crush the head of the serpent. The seed (zera) is the man (ish) who will come as the Messiah<!--[if !supportFootnotes]-->[47]<!--[endif]--> and Jewish Lord of the Dance<!--[if !supportFootnotes]-->[48]<!--[endif]-->. Kabbalah calls the Messiah “ish ha-daat” (the man of knowledge) and he personifies the “sod ha-daat” (the secret or mystery of knowledge).<!--[if !supportFootnotes]-->[49]<!--[endif]--> Daat is the so-called 11th Hidden Sefirah (Emanation/Attribute). This, for the Catholic Jew, alludes to the Hidden Messiah of the House of Bread (Beit-lechem). This ‘mystery of knowledge’ alludes to the ‘mystery of the Divine Will’mentioned by St Paul in Ephesians<!--[if !supportFootnotes]-->[50]<!--[endif]-->. Safran tells us that it is through ‘daat’ that the Messiah will obtain the revelation (gillui) of this hidden mystery. This Messianic ‘gillui sod ha-daat’ (revelation or manifestation of the mystery of knowledge) will lead to the ‘gillui Shekhinah’<!--[if !supportFootnotes]-->[51]<!--[endif]--> (manifestation of God’s Presence through the female (isha)). Safran writes: “Then the “Mystery of Mysteries”, God himself, will be seen and heard through his Torah, with which He is One...Then we shall see the “Words”of God illuminated in all their depths”.<!--[if !supportFootnotes]-->[52]<!--[endif]-->
Mystery of Mysteries is‘Sod haSodot’ in Hebrew and ‘Raza de Razin’ in Aramaic. The Syriac churches refer to the Catholic concept of sacrament as ‘Raza’ and the Eucharist as ‘Razin’(the plural of Raza).<!--[if !supportFootnotes]-->[53]<!--[endif]--> In order to comprehend these ‘mysteries’(Enigmas/ Razin) more fully it is necessary to return to what Levinas calls the immemorial past (bereshit) in Genesis. The Zohar’s section on “Raza d’Razin” speaks of the wisdom of the faces (panim) and the wisdom of the hand (yad) that are both alluded to in Genesis 1, when read according to the mystical or anagogical level (Raza/ Sod). The Jewish Church applied these concepts to one’s personal face encountering the face of the Hidden Messiah in the Eucharist that was made present through the hand/hands of the priest. This was the priestly lifted offering (terumah) of the New Covenant. Safran perhaps unwittingly reveals that this ‘Raza de Razin’ (Sacrament of the Eucharist) is God Himself. The Mother of the Messiah encompasses the Messiah, who is ‘ish ha-daat’ and ‘Adam Kadmon’ (Primordial Man), with her own flesh or humanity. As the Isha (Woman)<!--[if !supportFootnotes]-->[54]<!--[endif]--> she also encompasses him with the mystical dark waters of her womb at the foot of the Cross (tav) that manifests as darkness upon the earth.<!--[if !supportFootnotes]-->[55]<!--[endif]--> At the Cross he is the ‘Ish Makhovot’ (Man of Sorrows).<!--[if !supportFootnotes]-->[56]<!--[endif]-->
The Sayings and the Sefirot
The idea of the written Torah (the Word) as male and the oral Torah as female (the Voice) that precedes, accompanies and proceeds, like an intricate and choreographed dance, is common in Jewish thought.<!--[if !supportFootnotes]-->[57]<!--[endif]--> The Voice (Bat Kol) is the feminine vessel for the ‘sound’(tz’lil) just as the song (shirah) is a vessel for the melody (niggun). Meskin writes:
...the said always tries to capture the saying, even though this very saying, by virtue of its transpiring in what Levinas calls an immemorially different time, cannot ever be fully recuperated within the said. Moreover, it is after all the saying which launches the said and puts it into circulation-even if by writing this very said right now, I have necessarily left the dimension of saying behind. Indeed, the dimension of the saying is not a "place in which" one can ever "be." The saying resounds or echoes outside of place and outside of time, in a way that destabilizes the secure position we take up in the said, in our conceptual truths, in our knowledge. Yet this very destabilizing may inject a certain ethical, outward directedness into the said, perhaps sensitizing us to the other, and allowing us to use our position, our placement on the earth for his or her sake...<!--[if !supportFootnotes]-->[58]<!--[endif]-->
The Jewish mystical writings, based on the Jewish mystical book called ‘Sefer Yetzirah’, refer to the Sefirot as‘sayings’ (ma’amarot).<!--[if !supportFootnotes]-->[59]<!--[endif]--> These ‘beautiful sayings’were sung forth at Creation (Bereshit) and are associated in Kabbalah as the ten sayings of Genesis 1. These ten can also be seen as ten ‘dance steps’ that are the one Divine Dance.
The 32 mentions of ‘Elohim’ (God) in Genesis 1 is linked to the ten sefirot or sayings and the 22 letters of the Hebrew alphabet. In the Sefirotic array the Sefirot are connected with these 22 paths (Netivot).<!--[if !supportFootnotes]-->[60]<!--[endif]--> The soul, drawn by the hidden melody and song, dances its way through the paths of the divine Heart. There are a number of different ways of presenting this in Jewish sources. There is the Tree of Life, Adam Kadmon (Divine or Primordial Man), the divine Heart, the Menorah, Lightning Flash, Nehushtan (Bronze Serpent), Mystical Rose, Divine Face, Mystical Diamond or Crystal, the Horns of the Stag, Hannukiot and the steps of the Divine Dance. In the sefirotic array the diagonal lines are made up of the 12 elemental letters of the Hebrew alphabet. The horizontal lines in the array of the Divine Heart are the 7 double letters and the three vertical letters and called the mother letters.<!--[if !supportFootnotes]-->[61]<!--[endif]--> The gematria of Heart (Leb) is thirty two<!--[if !supportFootnotes]-->[62]<!--[endif]-->and the gematria of Glory (Kabod) is thirty two. The first letter of the Torah is Beth (2) and the last letter is Lamed (30)- together they reveal that the Torah is the divine Heart (LB).<!--[if !supportFootnotes]-->[63]<!--[endif]--> And this Heart leaps with joy in the Divine Dance with his Hasidim like the Stag of the “Song of Songs”leaping upon the mountains<!--[if !supportFootnotes]-->[64]<!--[endif]-->.
The Levinasian Trace and Totality
The Levinasian concept of ‘immemorial past’ is connected to the concept of ‘trace’. Levinas associates the idea of the trace with his concept of the encounter with the face of the ‘Other’. He also links this with the concept of the “He”.<!--[if !supportFootnotes]-->[65]<!--[endif]--> In the Jewish understanding of the Primordial mysteries the trace is called ‘reshimu’. The ‘reshimu’ is the impression or trace of the Divine Light that withdrew from the Creation in order to allow the Creation to exist.<!--[if !supportFootnotes]-->[66]<!--[endif]--> The Hasidic tradition stresses that this idea is a metaphorical concept and not to be taken in a literalistic manner. This trace is encountered in all things for it is the hidden Divine Will in all. This trace is like an empty bottle of scent which still retains a hint of its former fragrance. This is the forgotten dance steps from the great past which we almost remember but never quite attain.
In a sense, in the immemorial past, the uncreated Divine Light blazed and danced forth as the “Let there be Light” and created “and there was light” which encompassed and hid this created light in the darkness of Miriam’s Well. A trace of this light (thereshimu) remained and allowed free will and the possibility of choosing for good or evil on the second day of darkness<!--[if !supportFootnotes]-->[67]<!--[endif]--> of the Creation week in Genesis 1. <!--[if !supportFootnotes]-->[68]<!--[endif]--> Rabbi Ginsburgh of the Gal Einai Institute writes:
...The reshimu is the consciousness of knowing that one has "forgotten." It is the consciousness which arouses one to search for that which he has lost, the awareness that God is "playing" with His creation, as it were, a Divine game of "hide and seek." A forgotten melody lingers in the back of one's mind, and although he is unable to remember it he continuously searches for it, and whenever he hears a new melody (that might be it) it is the reshimu which tells him that it is not... <!--[if !supportFootnotes]-->[69]<!--[endif]-->.
Most likely, due to Levinas’ experience of the Shoah, he perceives any philosophy based on power, force or ‘totality’ as dangerous. Safran speaks of the light that blazed forth on the first day of creation, withdrawing, as God’s power became manifest.<!--[if !supportFootnotes]-->[70]<!--[endif]--> The ‘withdrawing’ left the‘reshimu’, in which God’s power and glory were hidden. This veiling or hiddenness allowed for freedom of choice and the uniqueness of each person.<!--[if !supportFootnotes]-->[71]<!--[endif]--> Each one has the right to choose one’s own unique choreography and dance style. Levinas believes that the revelation, word or saying received in the interiority of the person urges one to leave his natural egoistical self and embrace one’s uniqueness.<!--[if !supportFootnotes]-->[72]<!--[endif]-->
One should not confuse‘fullness’ (malei) with ‘totality’. ‘Fullness’ is about depth (deep calling to deep) and interiority (pnimi) whereas ‘totality’ (Kolal) is about breadth and exteriority (makif). Pnimi (inner face or interiority) is similar to the word panim (face). A ‘totality’ leads to an oppressive uniformity and conformity, whereas ‘fullness’ leads to unity and uniqueness. When any institution claims a ‘totality of truth’ then oppression and lack of freedom follows. Nazism and Communism are examples of such ‘totalities’. The beauty of the Dance and its unique dancers then becomes ugly goose-stepping in the unison of totalitarianism.
The Levinasian Concept of Illeity
Levinas speaks of Traces and Illeity<!--[if !supportFootnotes]-->[73]<!--[endif]--> in regards to this hidden trace in all creation. Illeity is the concept of He-ness (from the French word Ilfor He) which is closely connected to the idea of trace (reshimu). Levinas writes on the “Trace of the Other”:
...If the signifyingness of a trace consists in signifying without making appear, if it establishes a relationship with illeity, a relationship which is personal and ethical- is an obligation and does not disclose, and if, consequently, a trace does not belong to phenomenology, to the comprehension of the “appearing” and the“self-dissimulating”, we can at least approach this signifyingness in another way by situating it with respect to the phenomenology it interrupts....<!--[if !supportFootnotes]-->[74]<!--[endif]-->
Levinas uses the term ‘He’ (Ilor Illeity) which in Hebrew is ‘Hu’. This concept of ‘Hu’ represents God’s transcendence and its trace or reshimu of the Divine Will in the commandments. In many Jewish Blessings the second part sees a switch to the third person ‘His’ from the second person ‘thou’ for addressing God. For example: “Blessed art Thou, O Lord our God, King of the universe, who has sanctified us with His commandments...”.<!--[if !supportFootnotes]-->[75]<!--[endif]--> Jewish prayer often uses the exclamation Barukh Hu (Blessed is He). The Bahir teaches that the term for “without form” bohu is the primordial source for bo hu (‘He is in it’ or ‘In (with) it is he’). From formlessness comes form.<!--[if !supportFootnotes]-->[76]<!--[endif]-->
Jesus referred to himself as “Ani Hu” (I am He) in John’s Gospel. Tohu (void/ chaos) could be read as Tav Hu. The ‘tav’ in the ancient Hebrew-Phoenician alphabet was in the cruciform like our English letter ‘t’. It is this tav (cross) that will stand in the void and confront the ideology of the void with the mark (tav) or sign (ot) of the Cross (Tzelab) that brings salvation (a turning of evil into good).<!--[if !supportFootnotes]-->[77]<!--[endif]--> This concept of the ‘tav’ as ‘terumah’(priestly offering of first tithes) is hidden in the darkness of the first well of the text beginning with the ‘tav’of Bereshit (In the Beginning) and counting 26 letters 4 times. 26 is the number of YHVH in gematria. In the‘return to innocence’ (tam) one has to pass by the evil and faceless darkness of the void of the second day by beholding (hineni) the ‘Tav’ and re-entering the ethical light of the first day hidden in the darkness of Miriam’s Well.
The Deep and the Void
The concept of passivity in Levinas may represent the face over the abyss or deep (tahom) which is ‘within’ and ‘beyond’ the darkness of Miriam’s Well. This ‘tahom’ (deep) which transcends or is beyond even the light of the first day of Creation (but is in a sense present in its reshimu) should not be confused with tohu (the void or Avadon). However the withdrawing that leaves the ‘reshimu’ also opened the possibility for the creation of Hell in the void on the second primordial day. One of the rabbis of the Talmud asks;“...Why was the expression ‘that it was good’ not said concerning the second day of Creation? Because on that day the fire of hell was created.”<!--[if !supportFootnotes]-->[78]<!--[endif]--> The Jewish mystical book of the “Zohar” tell us “Out of the conflict [of the second day] aroused by the left [sitra ahra or the evil side], emerged Hell. Hell aroused on the left and clung.”<!--[if !supportFootnotes]-->[79]<!--[endif]-->This void becomes the void of Hell of the fallen angels (klippot of the breaking of vessels). Sometimes I think that Levinas and some other Jewish writers do indeed confuse the two and this may be why he is so fixated on the fear of death in the face of the ‘other’. When he encounters the face of the‘other’ he perceives the ‘void’ (tohu) rather than the ‘deep’ (tohom).
At the heart of the mystical call to radical joy is the concept of ‘deep calling to deep’ [tehom el tehom kore]<!--[if !supportFootnotes]-->[80]<!--[endif]--> like a divine Tango. This same Psalm 42 also speaks of the ‘face of God’ (p’nai Elohim)<!--[if !supportFootnotes]-->[81]<!--[endif]--> and the ‘salvations of his face’ (y’shuot panaiv)<!--[if !supportFootnotes]-->[82]<!--[endif]--> and the “salvation of my face” (yeshuot p’nai). The first yeshuot contains a ‘vav’ which represents the male and the second one is missing the ‘vav’ representing the female. These two faces may refer to the second set of two faces in Genesis 1 –the ‘face over therakia (expanse)’<!--[if !supportFootnotes]-->[83]<!--[endif]--> and the “face over all the earth”<!--[if !supportFootnotes]-->[84]<!--[endif]-->. These two appear after the hidden “Yeshua” in the well of the text beginning with the yod in Elohim in Genesis 1:17.
A Stranger in a Strange Land and the One Act of Creation
The Jewish concept of exile (galut) also seems to play a place in Levinas thought. In the face to face encounter and the encounter with the Other (transcendent God) one is taken out of the comfort of one’s narcissistic “home” into exile from the self.<!--[if !supportFootnotes]-->[85]<!--[endif]--> This is of course once again rooted in the idea of ‘the light that withdrew’ and the ‘reshimu’ or trace. In a metaphorical sense God as the Infinite Light went into ‘exile’ but at the same time remained hidden in the world as the concealed light in all things. Already the concept of being a stranger in a strange land and the journey into galut is reflected in the three wells (based on 26 x4) of the text, of Terumah, Miriam and Yeshua. The light of the three fiats (yehiot) of Creation, Redemption and Sanctification are exiled or hidden in these wells until the world is able to receive their light. In ‘chronos time’ these are the exiles of Egypt, Babylon and Rome (Edom).
Levinas stressed the importance of command and the commandments (mitzvoth) which one beholds in the encounter with the face of the ‘Other’ as an ethical imperative.<!--[if !supportFootnotes]-->[86]<!--[endif]--> The Jewish mystical traditions associate the ten ‘sayings’ of Genesis 1 with the ten ‘words’ or commandments of Sinai. Safran writes that the Torah is a “mitzvah” (commandment) of God. This divine commandment transcends human reason. The Jewish mystical tradition seeks to penetrate deeply into the depths of its meaning (sound its depth).<!--[if !supportFootnotes]-->[87]<!--[endif]--> Luisa Piccarreta, a Catholic mystic, calls this primordial ‘mitzvah’the ‘one act’ of Creation that contains all acts.
Beholding, Goodness and the Passion
Hilary Putnam discusses the Levinas’ French term “me voici” as an equivalent to the Hebrew term “hineni” (behold). Putnam writes that it is very difficult to comprehend what Levinas means by ‘me voici’. Nevertheless, if one translates the French word into the Hebrew concept of ‘hineni’ (behold) it becomes clearer. Putnam believes that it is from the story of the Akeidah (or Binding) of Isaac that Levinas draws this concept.<!--[if !supportFootnotes]-->[88]<!--[endif]--> As an observant Orthodox Jew, Levinas would have read the account of the Akeidah each day in his morning prayer. While using the Akeidah as a prism we can follow the dance of light back to Genesis 1 to the expression “God Saw” (literally ‘God shall see’) as the concept of Hineni(Behold) has a visual element. These primordial ‘beholdings’ are closely associated with “goodness”. However the second day is missing this ‘beholding’and ‘goodness’. This is the time of the breaking of the vessels and the fall of the angels. Hidden in the secret of the second day is the void which will manifest itself in the 20th century as the Shoah. It was here before the void that God chose (bachar) Israel. One meaning of ‘bachar’ is connected with the concepts of dividing and examining which links it to the second day when separations and divisions occurred in the primordial and immemorial past. In a sense God foresaw the passion or sufferings of Israel and its Messiah in the midst of the void’s infestations within history. Levinas writes:
...but which marks the religiosity of Israel: the feeling that its destiny, the Passion of Israel, from bondage in the land of Egypt to Auschwitz in Poland, its holy History, is not only that of a meeting between man and the absolute, and of a faithfulness; but that, if one dare say so, it is constitutive of the very existence of God...<!--[if !supportFootnotes]-->[89]<!--[endif]-->
God delighted in his choice of Israel (and its Messiah and his Mother) and Israel was to be the elect or chosen people. Ephraim Meir writes:
...Connected to Levinas's idea of election is the "passion" of Israel and of all the elected ones, who bear the suffering of other beings and whose tears are counted by God. In his religious-ethical thought, Levinas highlights that "all the heavenly gates are closed except those through which the tears of the sufferers may pass" (Babylonian Talmud Berakhot 32b and Babylonian Talmud Baba Metzia 59b). Suffering is of course not the aim of a lofty life, but suffering on behalf of the suffering of the Other is the hallmark of a life worthy of being lived...<!--[if !supportFootnotes]-->[90]<!--[endif]-->.
The Sages of Israel such as Rebbe Nachman refers to the “Suffering soul of all Israel” as Miriam (bitter seas). This Mother of Sorrows is the Shekhinahwho regularly appears weeping and wailing for her son Israel at the Kotel (Wailing or Western Wall). Every Jewish son receives his election (bachar) as an Israelite through the tears of his Mother giving birth. This weeping Kneset Yisrael is first alluded to in the primordial and immemorial time in Genesis 1:10 where the Aramaic text calls the ‘gathering of the waters’ ‘kneset maya’ and the Latin ‘congegationesque aqarum’ called ‘maria’. This gathering (kneset or mikveh) of waters alludes to Miriam’s Well which the Latin Vulgate connects to the concept of Maria (Mary) as the Seas of Wisdom (Sophia). In a sense every Jewish Mother is a type of Miriam. The Messiah Jesus (Yeshua) received not only his election and identity as a Jew through his mother Miriam (Mary) but also his humanity. Israel is chosen for ethical service to others and to proclaim God’s glory.<!--[if !supportFootnotes]-->[91]<!--[endif]-->
The Nearness of God and Transcendence
The concept of Devekut(Cleaving ), Korban (a sacrifice that brings God near) and atzilut (Nearness) in the Jewish understanding of the Divine intimacy of face to face encounter between the soul and God is at the heart of the Jewish understanding of mystical oneness with God. Ephraim Meir writes that for Levinas “nearnesss to the Other and the height of the Most High go together”<!--[if !supportFootnotes]-->[92]<!--[endif]-->. Transcendence of God as the Ultimate Other that is beyond the human limits of understanding ‘being’ (yesh) is important in Levinas’ thought. This transcendent God who is the Ayin Sof (Infinite) is encountered in Genesis 1 in the ‘reshimu’ left in the story and text. This ‘reshimu’ is the vehicle which allows the Presence (shekhen) of God to manifest in his Creation without destroying it.
The Presence or Immanence (Nearness) of God is the ‘fullness of God” but not the ‘totality of God’. For Levinas this transcendent face of the Other is not the Incarnation of God.<!--[if !supportFootnotes]-->[93]<!--[endif]--> He is speaking here of the higher transcendent face of the Kabbalah called ‘Arikh Anpin’<!--[if !supportFootnotes]-->[94]<!--[endif]-->- the long or distant face before its descending and becoming a vehicle for man as ‘Zeir Anpin’ (the short or near face). ‘Arikh Anpin’ as the transcendent face is the disincarnate<!--[if !supportFootnotes]-->[95]<!--[endif]--> or preincarnate only found in Creation through the trace (the divine will in all things). All manifestations (gillui) and dwellings (shekhen) of God are through the Zeir Anpin as the immanent face of God-this is the mystery of the Incarnation and the Korban<!--[if !supportFootnotes]-->[96]<!--[endif]-->. This incarnate face we perceive (behold) in the face of the ‘other’(our fellow human). When we‘behold’ the ‘Other’ within the ‘other’ we are called to cry out “That’s Good!”(‘Ki-tov’). This transcendent God in Judaism and in Genesis 1 is called Elohim. This reveals that Genesis 1 is not to be read as a description of the literal creation of the physical universe but as a trace of a description of the conceptual or metaphoric blueprint (umanuta) of the Divine Desire and Will to Create. This is the Primordial Torah and the Primordial Adam of the immemorial time. This is the primordial choreography of the dance of life. The Immanent God and the physical creation is described in Genesis 2 where God is referred to as YHVH Elohimwho is the Zeir Anpin. YHVH represents in Kabbalah the God who descends as ‘blessing’, ‘filling’ and wisdom. Kabbalah presents him in the image and likeness of a man (Adam Kadmon/ Yosher) and Adam haRishon(the first Adam) was made in the likeness and image of this primordial Man. The yod (of YHVH) represents the Head, the first heh (of YHVH) the arms, the vav (of YHVH)the body or torso and the final heh (of YHVH) the legs. The letters are often drawn as flames of fire representing the dancing man (ish) of fire (aish). The dancing Hasid is a living image of this man (ish) who is fire (aish). The Messiah as ‘Ish ha daat’ is ‘Aish ha Torah ‘(Fire of the Torah) and Sar ha Torah (Prince of the Torah) who gave the Torah to Moses with flaming letters hidden in the midst of fire, cloud and smoke on Mt Sinai.
Meir writes that:“...Judaism at its best and Levinas’s ethics as prima philosophia testify to an ethical space where height as well as nearness meet....”<!--[if !supportFootnotes]-->[97]<!--[endif]-->. In the immemorial time (charos time) of Genesis 1 this ethical space is foreseen when ‘heaven and earth’ meet in the person of the Messiah who is the ‘Ish ha-daat’ (the man of the hidden messianic knowledge).<!--[if !supportFootnotes]-->[98]<!--[endif]--> For the Catholic Jew this ethical space manifests or incarnates at Sinai with the giving of the Torah with its commandments and active ethics of concern for love of God (Other) and fellow man (other). Fresh from his Resurrection the Messiah (who is now outsidechronos time and in Eternity) manifests at Sinai, in the Tabernacle in the wilderness, in the pillar of cloud and fire, in the cool of the evening in the Garden of Eden, in the Holy of Holies of the Temple and in all the Eucharistic hosts throughout history. These are all ethical spaces where height (transcendence) and nearness (immanence) meet in the person of the hidden and resurrected Messiah. This Messiah in his person is the God-Man who is all Good. Levinas himself speaks of the term “Resurrection” in “Totality and Infinity”.<!--[if !supportFootnotes]-->[99]<!--[endif]-->James Hatley writes: “Levinas surprisingly uses the term “Resurrection” to characterise how each succeeding generation lends time its very significance by revealing eternity- which is to say, the interruption of time’s continuity by the infinite - as time’s ‘principal event’.”<!--[if !supportFootnotes]-->[100]<!--[endif]-->
Kabbalah and Levinasian Sources
It is rather obvious to me that many of the ideas of Levinas do indeed draw, either directly or indirectly, from the Kabbalistic traditions of Judaism contrary to the opinion of some scholars.<!--[if !supportFootnotes]-->[101]<!--[endif]--> Levinas obviously gives a priority to the Talmud and the Talmudic methodology from which he then understands other aspects of Jewish wisdom. It is not the mystical ideas of the Kabbalah that he doesn’t like but the priorities and actions of certain practitioners and students of Kabbalah and Hasidism. James Hatley writes: “...But how can one ignore the wealth of references to biblical, kabbalistic and Talmudic sources running through Levinas’ philosophical works?...”<!--[if !supportFootnotes]-->[102]<!--[endif]-->.
Levinas according to Peperzak insists that ‘intimacy with God’ means obedience to his commandments (mitzvot).<!--[if !supportFootnotes]-->[103]<!--[endif]-->There were many occultic kabbalists who focus their priority on the theosophic nature of Kabbalah which turns Kabbalah into a form of Gnosticism. Levinas is right to insist on the priority of Torah study and mitzvot. Rebbe Nachman of Breslov himself warned against those who divorced Kabbalah and Hasidut from its foundation in Talmud Torah and mitzvot. He referred to them as Jewish Torah-scholar demons who built fantasies in the air.<!--[if !supportFootnotes]-->[104]<!--[endif]--> Unless mysticism is rooted in the interpretations of the written text and leads to an ethical priority on holiness and care and concern for others then it is dangerous.
Levinas is concerned when he sees Kabbalah and Hasidut being used for religious thrills similar to the ancient pagan mystery religions, the recent Nazi revival of the Nordic gods and the outbreak of occultic and Gnostic new ageism both within and without the Jewish community. These religious systems or totalities are based on subjectivity of the human mind and Levinas seeks to base the existence of God and ethics and morality outside the subjective self. He perceives the dangers of a spirituality cut off from our humanness in the physical creation to follow the violent emotional and often irrational enthusiasms of those who turn religion into myth and magic<!--[if !supportFootnotes]-->[105]<!--[endif]-->. His concern for orthopraxy leads to orthodoxy and true intimacy with the divine and others. In fact in Levinas book “Beyond Verse”, he discusses the Kabbalah of Rabbi Isaac Luria (the Ari) in a positive way as taught by Rabbi Chaim Volozhiner.<!--[if !supportFootnotes]-->[106]<!--[endif]-->
The Joy and Discipline of the Dance
Safran links this concern with the ethical nature of the mitzvot. He teaches that this life has to be linked with the “Beginning of Time” in Bereshit “when ‘the world was water in water’ and the ‘spirit of the Messiah moved on the waters’ and to lead it to the ‘end of time’, the messianic days... ”<!--[if !supportFootnotes]-->[107]<!--[endif]-->. It is in fulfilling the commandments with pure devotion of heart (kevanah) that will make Israel worthy of the uniting of the primordial time with the messianic age of restoration. Safran also stressed the concept of joy in performing the mitzvot. Levinas seems to so stress one’s obligation to mitzvot that he forgets the importance of joy and even radical joy in their performance. This joy is linked by Safran to the transcendent face of God (Ayin Sof):
...‘Joy before God’ is sustained by the Ein Sof, the Infinite, who in His goodness, ‘each and every day renews the Primal Works’<!--[if !supportFootnotes]-->[108]<!--[endif]-->... This joy is nourished by Him who each and every day radiates from the Torah which he revealed. Thus this joy is constant and ever new...it is transformed from a joy, manifested‘before God’ sustained and fed by the Ein Sof, into a joy felt “in God”...Thus, their joy becomes their rendezvous...”.<!--[if !supportFootnotes]-->[109]<!--[endif]-->
This rendezvous or encounter with the faces of the ‘other’ leads us back to Bereshit where the ‘other’received the image and likeness of the ‘Other’ (God). To ‘behold’ my fellow man is to ‘behold’ the primordial face of the ‘other’ in Eternity which reveals the face of the ‘Other’ (transcendent Infinite God). In the face of the ‘other’ I see my choreography of the wild cleaving dance of life- the mystical tango. For we all ‘know’ that it takes ‘two to tango’ and an intense focus on the ‘other’dancer can lead us into a mystical and real encounter with the transcendent‘Other’ in the dance of dances. As every ballet dancer knows, in order to dance well one needs discipline and joyful perseverance that transcends the pain. In the dance of the spirit the Torah is the choreography, the mitzvot are the discipline that leads to joyful perseverance.
The Dance Continues
This struggle or dance with the text of Genesis 1 from a mystical perspective has sought to demonstrate, using Levinas and his Jewish sources, the possibilities for a Hebrew Catholic theology and spirituality rooted in ethical transcendence. I could not go into too much detail about any one concept of Levinas, due to the wide range of material that needed to be included in this article. Levinas despised totalities and I don’t intend to provide a totality for Hebrew Catholic theologies or spiritualities. A vibrant Hebrew Catholic theology and spirituality would also need to draw on Hasidic Judaism especially the teachings of Rebbe Nachman of Breslov. This would especially provide the musical ‘melody’ to the dance and the rich teaching of the Catholic mystics would help develop the ‘song’ that accompanies the melody for the Mystical Dance. This article has thus used the post –modernist concept of bricolage,<!--[if !supportFootnotes]-->[110]<!--[endif]--> which is a gathering or gleaning from many sources in a lateral and mystical way for an encounter or rendezvous with the wisdom of the ‘other’. Rather than a vertical and argumentative discourse, this article seeks to be a circular and spiral dance in which the dancers encounter each other in the different aspects of the choreography. At times this mystical dance, like the Tango, seems like a struggle or a wrestling but in reality it is part of the transcendent choreography of the Divine Dance. Let the primordial and mystical dance go on!
Author: Brother Gilbert Bloomer is a ‘Little Eucharistic Brother of Divine Will’ with the ‘Apostles of Perpetual Adoration’ a public Association of Christ’s Faithful. He is presently studying his Master of Arts in Theology at Notre Dame University in Fremantle. He has a Bachelor of Arts from the University of Western Australia and a Graduate Diploma of Education from the Australian Catholic University. As a Catholic of Jewish background and ancestry and a descendant of Rebbe Nachman of Breslov, he is interested in the development of Hebrew Catholic spiritualities and theologies from a mystical perspective.
Irish prophecies of the Great Monarch describe him as Ruadh because of his red hair
Howard, George. The Gospel of Matthew according to a Primitive Hebrew Text. Macon, GA: Mercer University Press; Louvain: Peeters, 1988.
Reviewed by William L Petersen (then at UND) JBL 108:4 (1989): 722-726. Peterson argues that the Dutch Liége Harmony (copied ca. 1280), contains many parallesl to ST, thus showing it is not so “primitive” after all in its unique readings. ST is derived from medieval traditions allied with the Vetus Latina, Vetus Syra, and Diatessaron.
__________. Hebrew Gospel of Matthew. 2nd edition. GA: Mercer University Press, 1995.
Petersen, William. “The Vorlage of Shem-Tob’s ‘Hebrew Matthew.” NTS 44 (1998): 490-512.
Howard, George. “A Primitive Hebrew Gospel of Matthew and the Tol’doth Yeshu,” NTS 34 (1988): 60-70.
__________. “A Note on the Short Ending of Matthew,” Harvard Theologial Review 81 (1988): 117-20.
__________. “A Note on Codex Sinaiticus and Shem-Tob’s Hebrew Matthew.” Novum Testamentum 34 (1992): 46-47.
__________. “A Note on Shem-Tob’s Hebrew Matthew and the Gospel of John.” Journal for the Study of the New Testament 47 (1992): 117-26.
__________. “The Pseudo-Clementine Writings and Shem-Tob’s Hebrew Matthew.” NTS 40 (1994): 622-28.
__________. “Shem-Tob’s Hebrew Matthew and Early Jewish Christianity.” JSNT 70 (1998): 3-20.
Horbury, William. “The Hebrew Text of Matthew in Shem Tob Ibn Shaprut’s Even Bohan,” in W. D. Davies and Dale C. Allison, Jr., A Critical and Exegetical Commentary of the Gospels according to St. Matthew. Edinburgh: T&T Clark, 1988), pp. 729-38.
Shedinger, R. F. “The Textual Relationship between P45 and Shem-Tob’s Hebrew Matthew.” NTS 43 (1997): 58-71.
The Mystical Dance: A Rendezvous of Levinas, Jewish Mysticism and Genesis 1 from a Hebrew Catholic Perspective
Brother Gilbert Bloomer
Sergei Khudekov often told his Ballet students: "We have forgotten to pray to God with our feet. We have forgotten that once in the great past a divine being touched us and we were nearer to God."<!--[if !supportFootnotes]-->[1]<!--[endif]--> Jacob Meskin, in an article about the great French Jewish philosopher and thinker Emmanuel Levinas, writes about philosophical thought as “the choreography of the dance of real life” to which Levinas makes an important contribution in a post-Shoah world.<!--[if !supportFootnotes]-->[2]<!--[endif]--> This ‘choreography of thought’ transcends the reality of the dance and links the dancer to the tracings (reshimu) of the ‘beyond’from where inspiration flows. This ‘beyond’ is at the same time primordial and eschatological. Levinas links it to the terms ‘immemorial past’ and ‘ethical transcendence’<!--[if !supportFootnotes]-->[3]<!--[endif]-->. Levinas’ concepts are enriching all areas of post-modern Christian theology. This article seeks to read Genesis 1 mystically using the concepts of Jewish mystical thought and the philosophical concepts of Levinas. I do this in order to demonstrate that the Jewish source of Levinas’ major ideas also find their origin in a mystical Jewish reading of the ‘immemorial past’ of Genesis 1 which may aid in the development of a distinct Hebrew Catholic theology and spirituality. Using Levinas and Jewish thought I ‘wrestle’ with the text for a deeper ‘Hebrew Catholic’ encounter with the text of Genesis 1 through the paradigm of a mystical Dance or Tango, in order to bring forth new insights and understandings that will enrich this Hebrew Catholic endeavour or dance in the spirit.<!--[if !supportFootnotes]-->[4]<!--[endif]-->
The Mystical Dance of the Cherubim
This essay will not outline a systematic and ontological explanation of the philosophical thought of Levinas. To do so would be to totally misunderstand Levinas who disliked‘totalities’ and the ontological priority in Western/Greek philosophy. Levinas can only be truly understood by those who are able to think mystically, intuitively and laterally. Like the Stag leaping across the mountains, in the Song of Songs,<!--[if !supportFootnotes]-->[5]<!--[endif]-->one must leap intuitively from concept to concept to glimpse a trace of that’knowing’ (daat) which is beyond all knowing.<!--[if !supportFootnotes]-->[6]<!--[endif]--> At the heart of Levinas’ thought is the encounter with the face of the mysterious ‘other’. The concept of the face is also important in both Biblical and Jewish thought from which Levinas draws his concepts. The face is also important in many forms of dance such as the Ballet and the Tango. The cherubim atop the Ark of the Covenant allude to Levinas’ ethical focus.<!--[if !supportFootnotes]-->[7]<!--[endif]--> The space between the two faces of the cherubim (and their embracing wings), when they are facing each other, is considered in Judaism the holiest space on earth.<!--[if !supportFootnotes]-->[8]<!--[endif]-->This is the mystical dance space. When the Jewish people practiced loving kindness (chesed) then the angels faced one another and Israel was blessed and the Divine Voice spoke between the faces of the cherubim <!--[if !supportFootnotes]-->[9]<!--[endif]--> (one face is male and one face is female according to Jewish teaching [see Rashi]). When Israel sinned the cherubim would look away from each other and their purifying gaze would fall upon the people. This movement of faces and wings is seen as a form of mystical dance. This face to face contact and rendezvous reminds one of the Latin American dance, the Tango, in which the dancers demonstrate an intensity as much through the face to face encounter as to the dance steps.
The Hebrew Catholic dimension
The Messiah Jesus who is the Jewish Lord of the Dance<!--[if !supportFootnotes]-->[10]<!--[endif]--> also stressed the priority of love and mercy in his parables and teachings, and this compassionate mercy must be central for any development of a Hebrew Catholic theology or spirituality. Levinas would seem to provide a dance –like post –modernist way of philosophising that leads one back to the biblical and ethical priority of loving kindness and mercy, which is important for all believers- Jews and Christians. His concepts can also be used in a Hebrew Catholic theology as part of a philosophical choreography for encountering the truths of faith that is relevant to the post-Shoah and post-modernist generations. Those who are locked into a systematic, vertical, argumentative and modernist mindset will become lost and dizzy in the twirls and leaps of this mystical and Levinasian approach.
Hebrew Catholics are also known as Catholic Jews, Jewish Catholics or Jews in the Church. They are Catholics of Jewish background/ancestry who desire to preserve their personal and corporate religious-ethnic-identity as Jews and Catholics. Father Aidan Nichols a leading British Catholic theologian speaks of the role of the Jews in the Church:“Since Judaism is not in the fullest sense a different religion from Christianity, there can be and are such a thing as Hebrew Catholics, Jews who have entered the Church but with every intention of maintaining their Jewish heritage intact…Hebrew Catholics…have a special place in the Church; their association enables them to experience a common identity as the prototype of the Israel of the end, and not merely a random collection of assimilated Jews…”.<!--[if !supportFootnotes]-->[11]<!--[endif]--> Father Aidan holds that “Judaism’s distinctive continuing light can add to the Church an orthopractic concern with mitzvoth, the divine precepts, whose actualization is a sign that makes present the Creator’s reign... and so consecrating it to God through human agency.”<!--[if !supportFootnotes]-->[12]<!--[endif]--> Cardinal Leo Burke, the President of the Apostolic Signatura (High Court of the Vatican), stated in an interview in 2010 to the Association of Hebrew Catholics:
...There should not be anything in Jewish practice which is in itself a denial of the Catholic faith because everything that our Lord revealed to His chosen people was in view of the coming of the Messiah. So all of those rituals and practices understood properly are going to be able to be carried out and practiced by Hebrew Catholics, once again, with a fully Catholic faith...<!--[if !supportFootnotes]-->[13]<!--[endif]-->
Another leading Catholic theologian and liturgist was Father Louis Bouyer who wrote:
...Judeo-Christianity cannot be considered a transitory phase of abolished Christianity, forever surpassed by pagano-Christianity, which would have triumphed over it. The Christian synthesis must always be renewed by renewing its contact with the primary and, in a sense, definitive expression of the Gospel, in the categories and forms of Judaism.
Judeo-Christianity, as Paul and Peter recognized and proclaimed, remains forever the mother form of Christianity, to which all other forms must always have recourse. It is therefore a weakness for the Church that Judeo-Christianity, from which it was born and from which it cannot free itself, no longer subsists in her except in tracings. It can be believed that she will not reach the ultimate stage of her development except by rediscovering it – fully living in her....<!--[if !supportFootnotes]-->[14]<!--[endif]-->
Glenn Morrison’s concept of a ‘Trinitarian praxis’, based on an encounter of Levinas and Catholic theology,<!--[if !supportFootnotes]-->[15]<!--[endif]--> would be another stage in this mystical dance. Morrison endeavours to use the philosophical ideas and concepts of Levinas as a launching pad in order to leap like a mystical ballet dancer and go beyond Levinas into the heart of Christian Trinitarian theology.<!--[if !supportFootnotes]-->[16]<!--[endif]--> Morrison writes:“Practically doing theology with Levinas will mean that we have to go beyond his thinking into other contexts...Theology needs to make a radical move with philosophy – to utilize it but not to be finally constricted by it...the spirit of Levinas’ philosophy invites us to use its language and unique ideas in new contexts...”.<!--[if !supportFootnotes]-->[17]<!--[endif]-->Morrison using the ethical focused concepts of Levinas leaps into the ‘beyond’of his Trinitarian praxis of ethical transcendence, eschatology and Eucharistic life. A Hebrew Catholic theological use of Morrison’s Trinitarian praxis united with a mystical understanding of Genesis 1 could provide philosophical/ theological paradigm for a Eucharistic –centred Hebrew Catholic spirituality. This intimate mystical dance or struggle between Philosophia and Theologica, oral and written, male and female, faith and reason, Judaism and Catholicism, ethical transcendence and eschatology begets its Eucharistic fruit of Adoratio (Eucharistic adoration) which leads to new mystical and Torah insights that for the Hebrew Catholic leads to a deeper and richer Eucharistic-centred Torah-observant way of life.
In a sense the mystical Tango is also the dance and encounter of Second Temple Judaism and Gentile (Greek) philosophy which eventually brought forth two children, post- Second Temple Rabbinic and Talmudic Judaism and Gentile Christianity. The modern Hebrew Catholic movements bud forth from this Tango-like mystical encounter or struggle of Rabbinic Judaism and Gentile-dominated Catholicism. Most Jewish people who become Catholics, in my experience, have a dance-like mystical struggle and encounter first and only after this do they begin the encounter and struggle with the text of Scripture, which in turn strengthens their new found faith in the Messiah.<!--[if !supportFootnotes]-->[18]<!--[endif]--> It is only later that one realises that it was all part of a bigger mystical and divine choreography of the eternal and infinite dance of life.
Wrestling with the Text and the Enigma
Levinas writes of the continual ‘struggle’ by Jewish students and thinkers with the letter of the text to bring out the living dimension of the text<!--[if !supportFootnotes]-->[19]<!--[endif]-->. This alludes to the story of Jacob wrestling with the angel in a face to face encounter (panim l’panim)<!--[if !supportFootnotes]-->[20]<!--[endif]--> and to Moses striking the Rock which is the Well (be’er) of Miriam<!--[if !supportFootnotes]-->[21]<!--[endif]--> in order to bring forth new Torah insights and understandings (biur).<!--[if !supportFootnotes]-->[22]<!--[endif]--> This wrestling dynamic or dance is reflected in the Jewish Yeshivah methodology of two students wrestling with the text of the Talmud together. Leonard Cohen’s famous song speaks of dancing to the end of love (an eschatological focus) and ‘Enigma’ (an 80’s Pop Group) sings of the ‘Return to Innocence’ (in the immemorial past or primordial time). Here I also wrestle with the text in order to understand Genesis 1 in its deeper hidden dimensions, in order to attain its inner light and to return to the innocence, goodness and ethical transcendence of the beginning.
Levinas speaks of “a wisdom older than the patent presence of a meaning in the writing. A wisdom without which the message buried deep within the enigma of the text cannot be grasped.”<!--[if !supportFootnotes]-->[23]<!--[endif]--> The Rabbis often translate‘Bereshit’ (In the Beginning) as ‘In or With Wisdom’ linking it to the verse “the beginning of wisdom is fear of the Lord”<!--[if !supportFootnotes]-->[24]<!--[endif]-->. Levinas sees that concept of the Enigma (Mystery/ Raza) as beyond knowing “because it is already too old for the game of cognition, because it does not lend itself to the contemporaneousness that constitutes the force of time tied in the present, because it imposes a completely different version of time.”<!--[if !supportFootnotes]-->[25]<!--[endif]-->He links this with the concept of ethical transcendence when he states that“morality is the Enigma’s way”.<!--[if !supportFootnotes]-->[26]<!--[endif]-->
The Light and the Vessel
Genesis1:3 begins: “And God said (saying), Let there be light”. Levinas also speaks of the concepts of ‘the said’ (amar) and ‘saying’ (yomer).<!--[if !supportFootnotes]-->[27]<!--[endif]--> This is similar to the idea in the Jewish mystical book of “Bahir” of the ‘blessed’ (barukh) and ‘blessing’ (bereikah), and the ‘filling’ (malei) and ‘full’ (meleat). The ‘said’, ‘blessed’ and ‘full’ being the vessels that receive the light. The light itself is ‘saying’, ‘blessing’ and ‘filling’.<!--[if !supportFootnotes]-->[28]<!--[endif]--> We can extend this to ‘song’and ‘singing’, ‘dance’ and ‘dancing’. This is the light of the first day of darkness in Genesis 1 that was hidden away in Miriam’s well, in the under text of the Hebrew text<!--[if !supportFootnotes]-->[29]<!--[endif]-->, at twilight. This vessel, dancing with the light that is Miriam’s Well, is the “Face upon the Waters”-the primordial waters of the well. The light she receives is the light of the Messiah.<!--[if !supportFootnotes]-->[30]<!--[endif]--> This mystical or primordial ‘twilight’ (two lights as one) represent the mystery of the Incarnation and Annunciation in the ‘immemorial past’ at the beginning (bereshit). This is the light and spirit of the Messiah blazing forth as the conceptual “face upon the deep” who hovers or interacts with Miriam the conceptual “face upon the waters” and is encompassed in the darkness of the primordial mystical womb of Miriam’s well. Levinas in his work “Totality and Infinity” seems to allude to these two lights in the concept of the ‘face’ (panim) when he writes that the face spreads light in which the light is seen. Ephraim Meir believes that Levinas is referring to Psalm 36:10- “In Thy light do we see light”.<!--[if !supportFootnotes]-->[31]<!--[endif]--> Chief Rabbi Alexandre Safran teaches:
The days of the Messiah will be accompanied by the light of the Messiah. This will materialize from the place where God“concealed” it on the very first day of Creation “for the sake of those who devote their energies to the torah” (by studying it deeply and observing its mitzvot, in fear and love of God who ordained them), for the sake of the Tzaddikim, the “righteous”. The light of the First Day was intended to unite with the light of That Day, of the End of Days. It is the light of the first day of creation, the “light of the Torah”, which reveals the Creator’s“intention” in creating the world, and the objective to which he is directing his creation...<!--[if !supportFootnotes]-->[32]<!--[endif]-->
For the Hebrew Catholic this has Messianic, Eucharistic and Marian applications. The ‘light of the Torah’is Messianic or eschatological, the ‘Creator’s intention’ is Marian or ethical transcendence and the ‘objective to which creation is directed’ is Eucharistic. Even Gen 1:3 by itself has this Triune pattern. “Let there be (yehi/ fiat)” is Marian (ethical transcendence or trace-like bluepint in the immemorial past), “light” (or/lux) is Messianic (eschatology or the future hidden light) and “and there was light” (vayhi or/ et facta est lux) is Eucharistic life (in the present here and now).
Naphtali, the Bride and the Dance
The ‘face upon the waters’ circling<!--[if !supportFootnotes]-->[33]<!--[endif]--> the ‘face upon the deep (tahom)’ in Genesis 1:2 represents this wrestling or struggle or circle dance, that brings forth the hidden light or blessing. The concept of the spiral circle dance is also associated with Miriam dancing with the women at the Red Sea.<!--[if !supportFootnotes]-->[34]<!--[endif]--> It also alludes to the Jewish bride (kallah) circling her bridegroom (khatan) in the Jewish wedding ceremony.<!--[if !supportFootnotes]-->[35]<!--[endif]-->This is part of the mystery of “a woman shall encompass a man”<!--[if !supportFootnotes]-->[36]<!--[endif]--> as a mystical besieging or wrestling in prayer by the Mother (Woman) (symbolised by Rachel) that produces a ‘son’<!--[if !supportFootnotes]-->[37]<!--[endif]--> who will continue the dance of life.
The Bahir<!--[if !supportFootnotes]-->[38]<!--[endif]--> discusses this in the context of the mystery of Naphtali in Genesis 30:7-8, Deuteronomy 33:23 and Genesis 49:21. The phrase ‘naftuley elohim niftalti im-akhoti’ in Genesis 30:7-8 means “I influenced (or wrestled) with God, I influenced with my sister”. Deuteronomy 33: 23 states: “And to Naphtali saying Naphtali satiated with Divine Will and Filling is the blessing of YHVH ” [naftali s’ba ratzon u-maley birkat YHVH]. Genesis 49: 21 refers to Naphtali as a female deer (Hind), “Naphtali is a hind let loose delivering beautiful sayings”. The male Naphtali (male concept of written Torah) through a dance-like wrestling process (naftuley) becomes the liberated or freed female Naphtali (represented by the joyful leaping circle dance of Miriam and the leaping of the Hind ) who delivers beautiful sayings (the oral Torah as feminine). This is linked to the concept of Israel (Jacob) wrestling with God for the blessing that will be the feminine ‘Kneset Yisrael’ (Community or Lady of Israel) as God’s Bride. The Hebrew Catholic goes ‘beyond’ the Rabbinic understandings of this conceptual and mystical feminine ‘Presence’ to a Marian and Sophiological understanding and application that is both Messianic and Eucharistic.
This mystery of the female face (over/upon the waters) circling the male face (over/upon the deep) is the ever new mystery (enigma) in the immemorial or primordial time (charos time) that seeks to interface with this world (in chronostime). In Judaism ‘chronos time’ only begins with the creation of Adam and Eve on day six.<!--[if !supportFootnotes]-->[39]<!--[endif]--> This dance-like wrestling process is also associated with virginal and mystical nuptial union or coupling that is divine intimacy. The dance of the Cherubimis also perceived in nuptial imagery. Chief Rabbi Safran writes of this wrestling or struggling dance process in the context of Devekut (Cleaving).<!--[if !supportFootnotes]-->[40]<!--[endif]--> Levinas often stresses that the mystical union where one is totally dissolved in the other (nirvana and other eastern concepts) is not the Jewish understanding (nor indeed the Catholic). Safran writes:
... In truth, the supreme goal of the Hasid is Devekut; he yearns to “cleave” to God, to be near to Him, he longs to be with Him...by the study of Torah he seeks to“cleave” to Him...the Hasid observes the mitzvothnot to gain advantage from them, but to be be-zavta, “together with”, to be an associate with Him who has given them...The Hasid mitpallell, “prays” ...to “cleave” to Him, for prayer is Devekut: “naftulei Elokim niftalti” (cf. Targum Onkelos to Gen. 30:8: “I struggled in prayer with God”)...<!--[if !supportFootnotes]-->[41]<!--[endif]-->
The Womb before the Dawn and the Man of Knowledge
The female ‘face upon the waters’ is also the ‘Womb from before the Dawn’<!--[if !supportFootnotes]-->[42]<!--[endif]--> and the male ‘face upon the deep’ is the Yesod or Foundation (represented by the male phallus) mentioned in Proverbs 10:25 as the “Tzadik is the foundation (yesod) of the World”.<!--[if !supportFootnotes]-->[43]<!--[endif]--> The nuptial act in this world is a form of this wrestling dance in which the man (ish)encompasses the woman (isha). In this world of the fallen senses if a woman encompasses a man (dominates him) in a physical sense then it is perversion and the sin of Lilith, but in the mystical and immemorial time the woman spiritually and virginally encompasses the man (male) to produce spiritual and immaculate seed (or beautiful sayings<!--[if !supportFootnotes]-->[44]<!--[endif]-->).<!--[if !supportFootnotes]-->[45]<!--[endif]--> Rebbe Nachman of Breslov, writing in a manner that Levinas would have approved, states: “You must know that time does not exist of itself, and that days are made only of good deeds. It is through men who perform good deeds [for the sake of others] that days are born, and so time is born.”<!--[if !supportFootnotes]-->[46]<!--[endif]-->
This is linked to the proto-evangelium of Genesis 3:15 about the “seed” and the woman (isha) who will crush the head of the serpent. The seed (zera) is the man (ish) who will come as the Messiah<!--[if !supportFootnotes]-->[47]<!--[endif]--> and Jewish Lord of the Dance<!--[if !supportFootnotes]-->[48]<!--[endif]-->. Kabbalah calls the Messiah “ish ha-daat” (the man of knowledge) and he personifies the “sod ha-daat” (the secret or mystery of knowledge).<!--[if !supportFootnotes]-->[49]<!--[endif]--> Daat is the so-called 11th Hidden Sefirah (Emanation/Attribute). This, for the Catholic Jew, alludes to the Hidden Messiah of the House of Bread (Beit-lechem). This ‘mystery of knowledge’ alludes to the ‘mystery of the Divine Will’mentioned by St Paul in Ephesians<!--[if !supportFootnotes]-->[50]<!--[endif]-->. Safran tells us that it is through ‘daat’ that the Messiah will obtain the revelation (gillui) of this hidden mystery. This Messianic ‘gillui sod ha-daat’ (revelation or manifestation of the mystery of knowledge) will lead to the ‘gillui Shekhinah’<!--[if !supportFootnotes]-->[51]<!--[endif]--> (manifestation of God’s Presence through the female (isha)). Safran writes: “Then the “Mystery of Mysteries”, God himself, will be seen and heard through his Torah, with which He is One...Then we shall see the “Words”of God illuminated in all their depths”.<!--[if !supportFootnotes]-->[52]<!--[endif]-->
Mystery of Mysteries is‘Sod haSodot’ in Hebrew and ‘Raza de Razin’ in Aramaic. The Syriac churches refer to the Catholic concept of sacrament as ‘Raza’ and the Eucharist as ‘Razin’(the plural of Raza).<!--[if !supportFootnotes]-->[53]<!--[endif]--> In order to comprehend these ‘mysteries’(Enigmas/ Razin) more fully it is necessary to return to what Levinas calls the immemorial past (bereshit) in Genesis. The Zohar’s section on “Raza d’Razin” speaks of the wisdom of the faces (panim) and the wisdom of the hand (yad) that are both alluded to in Genesis 1, when read according to the mystical or anagogical level (Raza/ Sod). The Jewish Church applied these concepts to one’s personal face encountering the face of the Hidden Messiah in the Eucharist that was made present through the hand/hands of the priest. This was the priestly lifted offering (terumah) of the New Covenant. Safran perhaps unwittingly reveals that this ‘Raza de Razin’ (Sacrament of the Eucharist) is God Himself. The Mother of the Messiah encompasses the Messiah, who is ‘ish ha-daat’ and ‘Adam Kadmon’ (Primordial Man), with her own flesh or humanity. As the Isha (Woman)<!--[if !supportFootnotes]-->[54]<!--[endif]--> she also encompasses him with the mystical dark waters of her womb at the foot of the Cross (tav) that manifests as darkness upon the earth.<!--[if !supportFootnotes]-->[55]<!--[endif]--> At the Cross he is the ‘Ish Makhovot’ (Man of Sorrows).<!--[if !supportFootnotes]-->[56]<!--[endif]-->
The Sayings and the Sefirot
The idea of the written Torah (the Word) as male and the oral Torah as female (the Voice) that precedes, accompanies and proceeds, like an intricate and choreographed dance, is common in Jewish thought.<!--[if !supportFootnotes]-->[57]<!--[endif]--> The Voice (Bat Kol) is the feminine vessel for the ‘sound’(tz’lil) just as the song (shirah) is a vessel for the melody (niggun). Meskin writes:
...the said always tries to capture the saying, even though this very saying, by virtue of its transpiring in what Levinas calls an immemorially different time, cannot ever be fully recuperated within the said. Moreover, it is after all the saying which launches the said and puts it into circulation-even if by writing this very said right now, I have necessarily left the dimension of saying behind. Indeed, the dimension of the saying is not a "place in which" one can ever "be." The saying resounds or echoes outside of place and outside of time, in a way that destabilizes the secure position we take up in the said, in our conceptual truths, in our knowledge. Yet this very destabilizing may inject a certain ethical, outward directedness into the said, perhaps sensitizing us to the other, and allowing us to use our position, our placement on the earth for his or her sake...<!--[if !supportFootnotes]-->[58]<!--[endif]-->
The Jewish mystical writings, based on the Jewish mystical book called ‘Sefer Yetzirah’, refer to the Sefirot as‘sayings’ (ma’amarot).<!--[if !supportFootnotes]-->[59]<!--[endif]--> These ‘beautiful sayings’were sung forth at Creation (Bereshit) and are associated in Kabbalah as the ten sayings of Genesis 1. These ten can also be seen as ten ‘dance steps’ that are the one Divine Dance.
The 32 mentions of ‘Elohim’ (God) in Genesis 1 is linked to the ten sefirot or sayings and the 22 letters of the Hebrew alphabet. In the Sefirotic array the Sefirot are connected with these 22 paths (Netivot).<!--[if !supportFootnotes]-->[60]<!--[endif]--> The soul, drawn by the hidden melody and song, dances its way through the paths of the divine Heart. There are a number of different ways of presenting this in Jewish sources. There is the Tree of Life, Adam Kadmon (Divine or Primordial Man), the divine Heart, the Menorah, Lightning Flash, Nehushtan (Bronze Serpent), Mystical Rose, Divine Face, Mystical Diamond or Crystal, the Horns of the Stag, Hannukiot and the steps of the Divine Dance. In the sefirotic array the diagonal lines are made up of the 12 elemental letters of the Hebrew alphabet. The horizontal lines in the array of the Divine Heart are the 7 double letters and the three vertical letters and called the mother letters.<!--[if !supportFootnotes]-->[61]<!--[endif]--> The gematria of Heart (Leb) is thirty two<!--[if !supportFootnotes]-->[62]<!--[endif]-->and the gematria of Glory (Kabod) is thirty two. The first letter of the Torah is Beth (2) and the last letter is Lamed (30)- together they reveal that the Torah is the divine Heart (LB).<!--[if !supportFootnotes]-->[63]<!--[endif]--> And this Heart leaps with joy in the Divine Dance with his Hasidim like the Stag of the “Song of Songs”leaping upon the mountains<!--[if !supportFootnotes]-->[64]<!--[endif]-->.
The Levinasian Trace and Totality
The Levinasian concept of ‘immemorial past’ is connected to the concept of ‘trace’. Levinas associates the idea of the trace with his concept of the encounter with the face of the ‘Other’. He also links this with the concept of the “He”.<!--[if !supportFootnotes]-->[65]<!--[endif]--> In the Jewish understanding of the Primordial mysteries the trace is called ‘reshimu’. The ‘reshimu’ is the impression or trace of the Divine Light that withdrew from the Creation in order to allow the Creation to exist.<!--[if !supportFootnotes]-->[66]<!--[endif]--> The Hasidic tradition stresses that this idea is a metaphorical concept and not to be taken in a literalistic manner. This trace is encountered in all things for it is the hidden Divine Will in all. This trace is like an empty bottle of scent which still retains a hint of its former fragrance. This is the forgotten dance steps from the great past which we almost remember but never quite attain.
In a sense, in the immemorial past, the uncreated Divine Light blazed and danced forth as the “Let there be Light” and created “and there was light” which encompassed and hid this created light in the darkness of Miriam’s Well. A trace of this light (thereshimu) remained and allowed free will and the possibility of choosing for good or evil on the second day of darkness<!--[if !supportFootnotes]-->[67]<!--[endif]--> of the Creation week in Genesis 1. <!--[if !supportFootnotes]-->[68]<!--[endif]--> Rabbi Ginsburgh of the Gal Einai Institute writes:
...The reshimu is the consciousness of knowing that one has "forgotten." It is the consciousness which arouses one to search for that which he has lost, the awareness that God is "playing" with His creation, as it were, a Divine game of "hide and seek." A forgotten melody lingers in the back of one's mind, and although he is unable to remember it he continuously searches for it, and whenever he hears a new melody (that might be it) it is the reshimu which tells him that it is not... <!--[if !supportFootnotes]-->[69]<!--[endif]-->.
Most likely, due to Levinas’ experience of the Shoah, he perceives any philosophy based on power, force or ‘totality’ as dangerous. Safran speaks of the light that blazed forth on the first day of creation, withdrawing, as God’s power became manifest.<!--[if !supportFootnotes]-->[70]<!--[endif]--> The ‘withdrawing’ left the‘reshimu’, in which God’s power and glory were hidden. This veiling or hiddenness allowed for freedom of choice and the uniqueness of each person.<!--[if !supportFootnotes]-->[71]<!--[endif]--> Each one has the right to choose one’s own unique choreography and dance style. Levinas believes that the revelation, word or saying received in the interiority of the person urges one to leave his natural egoistical self and embrace one’s uniqueness.<!--[if !supportFootnotes]-->[72]<!--[endif]-->
One should not confuse‘fullness’ (malei) with ‘totality’. ‘Fullness’ is about depth (deep calling to deep) and interiority (pnimi) whereas ‘totality’ (Kolal) is about breadth and exteriority (makif). Pnimi (inner face or interiority) is similar to the word panim (face). A ‘totality’ leads to an oppressive uniformity and conformity, whereas ‘fullness’ leads to unity and uniqueness. When any institution claims a ‘totality of truth’ then oppression and lack of freedom follows. Nazism and Communism are examples of such ‘totalities’. The beauty of the Dance and its unique dancers then becomes ugly goose-stepping in the unison of totalitarianism.
The Levinasian Concept of Illeity
Levinas speaks of Traces and Illeity<!--[if !supportFootnotes]-->[73]<!--[endif]--> in regards to this hidden trace in all creation. Illeity is the concept of He-ness (from the French word Ilfor He) which is closely connected to the idea of trace (reshimu). Levinas writes on the “Trace of the Other”:
...If the signifyingness of a trace consists in signifying without making appear, if it establishes a relationship with illeity, a relationship which is personal and ethical- is an obligation and does not disclose, and if, consequently, a trace does not belong to phenomenology, to the comprehension of the “appearing” and the“self-dissimulating”, we can at least approach this signifyingness in another way by situating it with respect to the phenomenology it interrupts....<!--[if !supportFootnotes]-->[74]<!--[endif]-->
Levinas uses the term ‘He’ (Ilor Illeity) which in Hebrew is ‘Hu’. This concept of ‘Hu’ represents God’s transcendence and its trace or reshimu of the Divine Will in the commandments. In many Jewish Blessings the second part sees a switch to the third person ‘His’ from the second person ‘thou’ for addressing God. For example: “Blessed art Thou, O Lord our God, King of the universe, who has sanctified us with His commandments...”.<!--[if !supportFootnotes]-->[75]<!--[endif]--> Jewish prayer often uses the exclamation Barukh Hu (Blessed is He). The Bahir teaches that the term for “without form” bohu is the primordial source for bo hu (‘He is in it’ or ‘In (with) it is he’). From formlessness comes form.<!--[if !supportFootnotes]-->[76]<!--[endif]-->
Jesus referred to himself as “Ani Hu” (I am He) in John’s Gospel. Tohu (void/ chaos) could be read as Tav Hu. The ‘tav’ in the ancient Hebrew-Phoenician alphabet was in the cruciform like our English letter ‘t’. It is this tav (cross) that will stand in the void and confront the ideology of the void with the mark (tav) or sign (ot) of the Cross (Tzelab) that brings salvation (a turning of evil into good).<!--[if !supportFootnotes]-->[77]<!--[endif]--> This concept of the ‘tav’ as ‘terumah’(priestly offering of first tithes) is hidden in the darkness of the first well of the text beginning with the ‘tav’of Bereshit (In the Beginning) and counting 26 letters 4 times. 26 is the number of YHVH in gematria. In the‘return to innocence’ (tam) one has to pass by the evil and faceless darkness of the void of the second day by beholding (hineni) the ‘Tav’ and re-entering the ethical light of the first day hidden in the darkness of Miriam’s Well.
The Deep and the Void
The concept of passivity in Levinas may represent the face over the abyss or deep (tahom) which is ‘within’ and ‘beyond’ the darkness of Miriam’s Well. This ‘tahom’ (deep) which transcends or is beyond even the light of the first day of Creation (but is in a sense present in its reshimu) should not be confused with tohu (the void or Avadon). However the withdrawing that leaves the ‘reshimu’ also opened the possibility for the creation of Hell in the void on the second primordial day. One of the rabbis of the Talmud asks;“...Why was the expression ‘that it was good’ not said concerning the second day of Creation? Because on that day the fire of hell was created.”<!--[if !supportFootnotes]-->[78]<!--[endif]--> The Jewish mystical book of the “Zohar” tell us “Out of the conflict [of the second day] aroused by the left [sitra ahra or the evil side], emerged Hell. Hell aroused on the left and clung.”<!--[if !supportFootnotes]-->[79]<!--[endif]-->This void becomes the void of Hell of the fallen angels (klippot of the breaking of vessels). Sometimes I think that Levinas and some other Jewish writers do indeed confuse the two and this may be why he is so fixated on the fear of death in the face of the ‘other’. When he encounters the face of the‘other’ he perceives the ‘void’ (tohu) rather than the ‘deep’ (tohom).
At the heart of the mystical call to radical joy is the concept of ‘deep calling to deep’ [tehom el tehom kore]<!--[if !supportFootnotes]-->[80]<!--[endif]--> like a divine Tango. This same Psalm 42 also speaks of the ‘face of God’ (p’nai Elohim)<!--[if !supportFootnotes]-->[81]<!--[endif]--> and the ‘salvations of his face’ (y’shuot panaiv)<!--[if !supportFootnotes]-->[82]<!--[endif]--> and the “salvation of my face” (yeshuot p’nai). The first yeshuot contains a ‘vav’ which represents the male and the second one is missing the ‘vav’ representing the female. These two faces may refer to the second set of two faces in Genesis 1 –the ‘face over therakia (expanse)’<!--[if !supportFootnotes]-->[83]<!--[endif]--> and the “face over all the earth”<!--[if !supportFootnotes]-->[84]<!--[endif]-->. These two appear after the hidden “Yeshua” in the well of the text beginning with the yod in Elohim in Genesis 1:17.
A Stranger in a Strange Land and the One Act of Creation
The Jewish concept of exile (galut) also seems to play a place in Levinas thought. In the face to face encounter and the encounter with the Other (transcendent God) one is taken out of the comfort of one’s narcissistic “home” into exile from the self.<!--[if !supportFootnotes]-->[85]<!--[endif]--> This is of course once again rooted in the idea of ‘the light that withdrew’ and the ‘reshimu’ or trace. In a metaphorical sense God as the Infinite Light went into ‘exile’ but at the same time remained hidden in the world as the concealed light in all things. Already the concept of being a stranger in a strange land and the journey into galut is reflected in the three wells (based on 26 x4) of the text, of Terumah, Miriam and Yeshua. The light of the three fiats (yehiot) of Creation, Redemption and Sanctification are exiled or hidden in these wells until the world is able to receive their light. In ‘chronos time’ these are the exiles of Egypt, Babylon and Rome (Edom).
Levinas stressed the importance of command and the commandments (mitzvoth) which one beholds in the encounter with the face of the ‘Other’ as an ethical imperative.<!--[if !supportFootnotes]-->[86]<!--[endif]--> The Jewish mystical traditions associate the ten ‘sayings’ of Genesis 1 with the ten ‘words’ or commandments of Sinai. Safran writes that the Torah is a “mitzvah” (commandment) of God. This divine commandment transcends human reason. The Jewish mystical tradition seeks to penetrate deeply into the depths of its meaning (sound its depth).<!--[if !supportFootnotes]-->[87]<!--[endif]--> Luisa Piccarreta, a Catholic mystic, calls this primordial ‘mitzvah’the ‘one act’ of Creation that contains all acts.
Beholding, Goodness and the Passion
Hilary Putnam discusses the Levinas’ French term “me voici” as an equivalent to the Hebrew term “hineni” (behold). Putnam writes that it is very difficult to comprehend what Levinas means by ‘me voici’. Nevertheless, if one translates the French word into the Hebrew concept of ‘hineni’ (behold) it becomes clearer. Putnam believes that it is from the story of the Akeidah (or Binding) of Isaac that Levinas draws this concept.<!--[if !supportFootnotes]-->[88]<!--[endif]--> As an observant Orthodox Jew, Levinas would have read the account of the Akeidah each day in his morning prayer. While using the Akeidah as a prism we can follow the dance of light back to Genesis 1 to the expression “God Saw” (literally ‘God shall see’) as the concept of Hineni(Behold) has a visual element. These primordial ‘beholdings’ are closely associated with “goodness”. However the second day is missing this ‘beholding’and ‘goodness’. This is the time of the breaking of the vessels and the fall of the angels. Hidden in the secret of the second day is the void which will manifest itself in the 20th century as the Shoah. It was here before the void that God chose (bachar) Israel. One meaning of ‘bachar’ is connected with the concepts of dividing and examining which links it to the second day when separations and divisions occurred in the primordial and immemorial past. In a sense God foresaw the passion or sufferings of Israel and its Messiah in the midst of the void’s infestations within history. Levinas writes:
...but which marks the religiosity of Israel: the feeling that its destiny, the Passion of Israel, from bondage in the land of Egypt to Auschwitz in Poland, its holy History, is not only that of a meeting between man and the absolute, and of a faithfulness; but that, if one dare say so, it is constitutive of the very existence of God...<!--[if !supportFootnotes]-->[89]<!--[endif]-->
God delighted in his choice of Israel (and its Messiah and his Mother) and Israel was to be the elect or chosen people. Ephraim Meir writes:
...Connected to Levinas's idea of election is the "passion" of Israel and of all the elected ones, who bear the suffering of other beings and whose tears are counted by God. In his religious-ethical thought, Levinas highlights that "all the heavenly gates are closed except those through which the tears of the sufferers may pass" (Babylonian Talmud Berakhot 32b and Babylonian Talmud Baba Metzia 59b). Suffering is of course not the aim of a lofty life, but suffering on behalf of the suffering of the Other is the hallmark of a life worthy of being lived...<!--[if !supportFootnotes]-->[90]<!--[endif]-->.
The Sages of Israel such as Rebbe Nachman refers to the “Suffering soul of all Israel” as Miriam (bitter seas). This Mother of Sorrows is the Shekhinahwho regularly appears weeping and wailing for her son Israel at the Kotel (Wailing or Western Wall). Every Jewish son receives his election (bachar) as an Israelite through the tears of his Mother giving birth. This weeping Kneset Yisrael is first alluded to in the primordial and immemorial time in Genesis 1:10 where the Aramaic text calls the ‘gathering of the waters’ ‘kneset maya’ and the Latin ‘congegationesque aqarum’ called ‘maria’. This gathering (kneset or mikveh) of waters alludes to Miriam’s Well which the Latin Vulgate connects to the concept of Maria (Mary) as the Seas of Wisdom (Sophia). In a sense every Jewish Mother is a type of Miriam. The Messiah Jesus (Yeshua) received not only his election and identity as a Jew through his mother Miriam (Mary) but also his humanity. Israel is chosen for ethical service to others and to proclaim God’s glory.<!--[if !supportFootnotes]-->[91]<!--[endif]-->
The Nearness of God and Transcendence
The concept of Devekut(Cleaving ), Korban (a sacrifice that brings God near) and atzilut (Nearness) in the Jewish understanding of the Divine intimacy of face to face encounter between the soul and God is at the heart of the Jewish understanding of mystical oneness with God. Ephraim Meir writes that for Levinas “nearnesss to the Other and the height of the Most High go together”<!--[if !supportFootnotes]-->[92]<!--[endif]-->. Transcendence of God as the Ultimate Other that is beyond the human limits of understanding ‘being’ (yesh) is important in Levinas’ thought. This transcendent God who is the Ayin Sof (Infinite) is encountered in Genesis 1 in the ‘reshimu’ left in the story and text. This ‘reshimu’ is the vehicle which allows the Presence (shekhen) of God to manifest in his Creation without destroying it.
The Presence or Immanence (Nearness) of God is the ‘fullness of God” but not the ‘totality of God’. For Levinas this transcendent face of the Other is not the Incarnation of God.<!--[if !supportFootnotes]-->[93]<!--[endif]--> He is speaking here of the higher transcendent face of the Kabbalah called ‘Arikh Anpin’<!--[if !supportFootnotes]-->[94]<!--[endif]-->- the long or distant face before its descending and becoming a vehicle for man as ‘Zeir Anpin’ (the short or near face). ‘Arikh Anpin’ as the transcendent face is the disincarnate<!--[if !supportFootnotes]-->[95]<!--[endif]--> or preincarnate only found in Creation through the trace (the divine will in all things). All manifestations (gillui) and dwellings (shekhen) of God are through the Zeir Anpin as the immanent face of God-this is the mystery of the Incarnation and the Korban<!--[if !supportFootnotes]-->[96]<!--[endif]-->. This incarnate face we perceive (behold) in the face of the ‘other’(our fellow human). When we‘behold’ the ‘Other’ within the ‘other’ we are called to cry out “That’s Good!”(‘Ki-tov’). This transcendent God in Judaism and in Genesis 1 is called Elohim. This reveals that Genesis 1 is not to be read as a description of the literal creation of the physical universe but as a trace of a description of the conceptual or metaphoric blueprint (umanuta) of the Divine Desire and Will to Create. This is the Primordial Torah and the Primordial Adam of the immemorial time. This is the primordial choreography of the dance of life. The Immanent God and the physical creation is described in Genesis 2 where God is referred to as YHVH Elohimwho is the Zeir Anpin. YHVH represents in Kabbalah the God who descends as ‘blessing’, ‘filling’ and wisdom. Kabbalah presents him in the image and likeness of a man (Adam Kadmon/ Yosher) and Adam haRishon(the first Adam) was made in the likeness and image of this primordial Man. The yod (of YHVH) represents the Head, the first heh (of YHVH) the arms, the vav (of YHVH)the body or torso and the final heh (of YHVH) the legs. The letters are often drawn as flames of fire representing the dancing man (ish) of fire (aish). The dancing Hasid is a living image of this man (ish) who is fire (aish). The Messiah as ‘Ish ha daat’ is ‘Aish ha Torah ‘(Fire of the Torah) and Sar ha Torah (Prince of the Torah) who gave the Torah to Moses with flaming letters hidden in the midst of fire, cloud and smoke on Mt Sinai.
Meir writes that:“...Judaism at its best and Levinas’s ethics as prima philosophia testify to an ethical space where height as well as nearness meet....”<!--[if !supportFootnotes]-->[97]<!--[endif]-->. In the immemorial time (charos time) of Genesis 1 this ethical space is foreseen when ‘heaven and earth’ meet in the person of the Messiah who is the ‘Ish ha-daat’ (the man of the hidden messianic knowledge).<!--[if !supportFootnotes]-->[98]<!--[endif]--> For the Catholic Jew this ethical space manifests or incarnates at Sinai with the giving of the Torah with its commandments and active ethics of concern for love of God (Other) and fellow man (other). Fresh from his Resurrection the Messiah (who is now outsidechronos time and in Eternity) manifests at Sinai, in the Tabernacle in the wilderness, in the pillar of cloud and fire, in the cool of the evening in the Garden of Eden, in the Holy of Holies of the Temple and in all the Eucharistic hosts throughout history. These are all ethical spaces where height (transcendence) and nearness (immanence) meet in the person of the hidden and resurrected Messiah. This Messiah in his person is the God-Man who is all Good. Levinas himself speaks of the term “Resurrection” in “Totality and Infinity”.<!--[if !supportFootnotes]-->[99]<!--[endif]-->James Hatley writes: “Levinas surprisingly uses the term “Resurrection” to characterise how each succeeding generation lends time its very significance by revealing eternity- which is to say, the interruption of time’s continuity by the infinite - as time’s ‘principal event’.”<!--[if !supportFootnotes]-->[100]<!--[endif]-->
Kabbalah and Levinasian Sources
It is rather obvious to me that many of the ideas of Levinas do indeed draw, either directly or indirectly, from the Kabbalistic traditions of Judaism contrary to the opinion of some scholars.<!--[if !supportFootnotes]-->[101]<!--[endif]--> Levinas obviously gives a priority to the Talmud and the Talmudic methodology from which he then understands other aspects of Jewish wisdom. It is not the mystical ideas of the Kabbalah that he doesn’t like but the priorities and actions of certain practitioners and students of Kabbalah and Hasidism. James Hatley writes: “...But how can one ignore the wealth of references to biblical, kabbalistic and Talmudic sources running through Levinas’ philosophical works?...”<!--[if !supportFootnotes]-->[102]<!--[endif]-->.
Levinas according to Peperzak insists that ‘intimacy with God’ means obedience to his commandments (mitzvot).<!--[if !supportFootnotes]-->[103]<!--[endif]-->There were many occultic kabbalists who focus their priority on the theosophic nature of Kabbalah which turns Kabbalah into a form of Gnosticism. Levinas is right to insist on the priority of Torah study and mitzvot. Rebbe Nachman of Breslov himself warned against those who divorced Kabbalah and Hasidut from its foundation in Talmud Torah and mitzvot. He referred to them as Jewish Torah-scholar demons who built fantasies in the air.<!--[if !supportFootnotes]-->[104]<!--[endif]--> Unless mysticism is rooted in the interpretations of the written text and leads to an ethical priority on holiness and care and concern for others then it is dangerous.
Levinas is concerned when he sees Kabbalah and Hasidut being used for religious thrills similar to the ancient pagan mystery religions, the recent Nazi revival of the Nordic gods and the outbreak of occultic and Gnostic new ageism both within and without the Jewish community. These religious systems or totalities are based on subjectivity of the human mind and Levinas seeks to base the existence of God and ethics and morality outside the subjective self. He perceives the dangers of a spirituality cut off from our humanness in the physical creation to follow the violent emotional and often irrational enthusiasms of those who turn religion into myth and magic<!--[if !supportFootnotes]-->[105]<!--[endif]-->. His concern for orthopraxy leads to orthodoxy and true intimacy with the divine and others. In fact in Levinas book “Beyond Verse”, he discusses the Kabbalah of Rabbi Isaac Luria (the Ari) in a positive way as taught by Rabbi Chaim Volozhiner.<!--[if !supportFootnotes]-->[106]<!--[endif]-->
The Joy and Discipline of the Dance
Safran links this concern with the ethical nature of the mitzvot. He teaches that this life has to be linked with the “Beginning of Time” in Bereshit “when ‘the world was water in water’ and the ‘spirit of the Messiah moved on the waters’ and to lead it to the ‘end of time’, the messianic days... ”<!--[if !supportFootnotes]-->[107]<!--[endif]-->. It is in fulfilling the commandments with pure devotion of heart (kevanah) that will make Israel worthy of the uniting of the primordial time with the messianic age of restoration. Safran also stressed the concept of joy in performing the mitzvot. Levinas seems to so stress one’s obligation to mitzvot that he forgets the importance of joy and even radical joy in their performance. This joy is linked by Safran to the transcendent face of God (Ayin Sof):
...‘Joy before God’ is sustained by the Ein Sof, the Infinite, who in His goodness, ‘each and every day renews the Primal Works’<!--[if !supportFootnotes]-->[108]<!--[endif]-->... This joy is nourished by Him who each and every day radiates from the Torah which he revealed. Thus this joy is constant and ever new...it is transformed from a joy, manifested‘before God’ sustained and fed by the Ein Sof, into a joy felt “in God”...Thus, their joy becomes their rendezvous...”.<!--[if !supportFootnotes]-->[109]<!--[endif]-->
This rendezvous or encounter with the faces of the ‘other’ leads us back to Bereshit where the ‘other’received the image and likeness of the ‘Other’ (God). To ‘behold’ my fellow man is to ‘behold’ the primordial face of the ‘other’ in Eternity which reveals the face of the ‘Other’ (transcendent Infinite God). In the face of the ‘other’ I see my choreography of the wild cleaving dance of life- the mystical tango. For we all ‘know’ that it takes ‘two to tango’ and an intense focus on the ‘other’dancer can lead us into a mystical and real encounter with the transcendent‘Other’ in the dance of dances. As every ballet dancer knows, in order to dance well one needs discipline and joyful perseverance that transcends the pain. In the dance of the spirit the Torah is the choreography, the mitzvot are the discipline that leads to joyful perseverance.
The Dance Continues
This struggle or dance with the text of Genesis 1 from a mystical perspective has sought to demonstrate, using Levinas and his Jewish sources, the possibilities for a Hebrew Catholic theology and spirituality rooted in ethical transcendence. I could not go into too much detail about any one concept of Levinas, due to the wide range of material that needed to be included in this article. Levinas despised totalities and I don’t intend to provide a totality for Hebrew Catholic theologies or spiritualities. A vibrant Hebrew Catholic theology and spirituality would also need to draw on Hasidic Judaism especially the teachings of Rebbe Nachman of Breslov. This would especially provide the musical ‘melody’ to the dance and the rich teaching of the Catholic mystics would help develop the ‘song’ that accompanies the melody for the Mystical Dance. This article has thus used the post –modernist concept of bricolage,<!--[if !supportFootnotes]-->[110]<!--[endif]--> which is a gathering or gleaning from many sources in a lateral and mystical way for an encounter or rendezvous with the wisdom of the ‘other’. Rather than a vertical and argumentative discourse, this article seeks to be a circular and spiral dance in which the dancers encounter each other in the different aspects of the choreography. At times this mystical dance, like the Tango, seems like a struggle or a wrestling but in reality it is part of the transcendent choreography of the Divine Dance. Let the primordial and mystical dance go on!
Author: Brother Gilbert Bloomer is a ‘Little Eucharistic Brother of Divine Will’ with the ‘Apostles of Perpetual Adoration’ a public Association of Christ’s Faithful. He is presently studying his Master of Arts in Theology at Notre Dame University in Fremantle. He has a Bachelor of Arts from the University of Western Australia and a Graduate Diploma of Education from the Australian Catholic University. As a Catholic of Jewish background and ancestry and a descendant of Rebbe Nachman of Breslov, he is interested in the development of Hebrew Catholic spiritualities and theologies from a mystical perspective.
Irish prophecies of the Great Monarch describe him as Ruadh because of his red hair
In my previous blog I wrote on Rebbe Nachman's Likutey Moharan #67 in regards to the mystery of the eyes, the Shekhinah (Matronita) and the West. I also mentioned the role of Ephraim. Zohar Bemidbar reveals to us more of this mystery of Ephraim and the West connected with Our Lady Shekhinah (the Mystical Miriam). The Zohar speaks of the Matronita (the Virgin Mother) who is the Shekhinah in Eternity and Miriam as the Mystical Mother of Sorrows. Zohar Shemot states "...above them the Lord has appointed the Matronita to minister before Him in the Palace. She for her own bodyguard has armed angelic hosts of sixty different degrees. Holding their swords, they stand around Her. They come and go, entering and departing again on the errands of their Master. Each with his six wings outspread they circle the world in swift and silent flight. Before each of them coals of fire burn. Their garments are woven of flames from a bright and burning fire. A sharp flaming sword also is at the shoulder of each to guard Her. Concerning these swords it is written: "The flaming sword which turned every way to keep the way of the tree of life" (Genesis 3:23). Now, what is "the way of the Tree of Life"? This is the great Matronita who is the way to the great and mighty Tree of Life. Concerning this it is written: "Behold the bed which is Solomon's; the sixty valiant men are about it, of the valiant of Israel" (Song of Songs 3:7), namely, the Supernal Israel. "They all hold swords" (Song of Songs 3:8), and when the Matronita moves they all move with her, as it is written: "and the angel of God, which went before the camp of Israel, removed and went behind them" (Ex. XIV, 19). Is, then, the Shekhinah called "the angel[messenger] of the Lord"? Assuredly!...". The Zohar thus proclaims the Matronita as the Mediatrix of all Graces and that She is one of the Cherubim in the Garden of Eden. These Cherubim are the four living creatures called Chayot mentioned in Ezekiel. These are the four Minds of the Temple.
Zohar Bemidbar states:"...After this, it is written, "On the west side shall be the standard of the camp of Ephraim by their hosts" (Exodus 2:18). That refers to the Shekhinah that rests on the west, as it was explained. It is written: "And he blessed them that day, saying, 'By you shall Israel bless, saying...' and he set Ephraim..." (Genesis 48:20). "By you shall Israel bless," referring to Israel-Saba. What does this teach us? 'By you shall Israel be blessed', is not what is actually written, nor is, 'By you will Israel be blessed'. What then is the meaning of, "By you shall Israel bless," It is that holy Israel,[meaning Zeir Anpin], will not bless the world, except through you [Ephraim]who resides in the west. And it is written: "I am El Shadai: be fruitful and multiply" (Genesis 35:11). We learn that he [Jacob] saw the Shekhinah with him [Ephraim], and then he declared, "By you shall Israel bless, saying," by you [the Shekhinah] shall he bless the world." Here the Zohar reveals the connection of the Mashiach Ephraim who comes from the lands of Ephraim/Joseph in the West. The West is under the special protection of Our Lady (Shekhinah- the Female Presence)and the Messiah of Ephraim will be devoted to this Lady and through his spiritual union with her bless the world.
The Zohar contines:"How could he see, since it is also written: "Now the eyes of Israel were dim from old age..." (Genesis 48:10), However, it is written, "changing his hands" (Genesis 48: 14). Why the crossing? The right hand was raised, and the Shekhinah turned in the direction of Ephraim, and he [Jacob/Israel]had smelled the fragrance of the Shekhinah over his head. He then said, "By you shall Israel bless," and saw Her in the west. Certainly, the Shekhinah is in the west, and we explained that this is in order that she should be between the north and south. And so She will unite with the Body [of Zeir Anpin the Son]-and be in one union. And the north, receives Her under its head, and the south, embraces Her. That is what is written, "His left hand is under my head" (Song of Songs 2:6), "...and His right hand embraces me..." And we explained, certainly Solomon's bed, is situated between north and south, in order that it should adhere to the Body. Then they are one wholeness by which the universe is blessed..." Here we see that this mystery of Israel, Ephriam and the Shekhinah is connected with the mystical union of Shekhinah [Our Lady] with the Mystical Body of her Son (Ben) who is the Blessed Holy One of Israel. Here we see an allusion to the mystery of 'the theology of the Body' as taught by Pope John Paul II, Rebbe Nachman and Jacob Frank.
"Consequently, the standard of Ephraim is to the west, which is between north and south. South is Reuben [France]. He is from one side, as it is written: "On the south side shall be the standard of the camp of Reuben" (Exodus 2:10). Dan was from the opposite side to the north, as is written: "The standard of the camp of Dan shall be on the north side" (Exodus 2:25). Ephraim was situated between this one and that one. Therefore, the west, which is Ephraim, is situated between north and south, all reflecting above. This secret is of our brothers, the southern inhabitants. And so our brothers' message was to us, those who put the lights in order, in the mystical connections. You who wish to create a unification in the sequence of the supreme connection. Firstly, undertake upon yourselves daily the yoke of the holy Kingdom, and by doing so, you will elevate yourselves through the hallowed connection of the south. And encircle the directions of the world, until you join them together into one knot. And in the south you should arrange a place and dwell there." This passage of Zohar Bemidbar can be read at different mystical levels. One level it reveals the French (Reuben)connection of the Mashiach Ephraim. Then it seems God gives advice to Ephraim that he is to dwell in France (Reuben) as the place of his Kingdom to which God will show chesed (loving kindness)through Ephraim and the Shekhinah. However to Dan will be shown judgment- to Dan the Antichrist figure of that day who is also called Armillus (the deceiving light) and Serayah. Zohar Balak also speaks of the Messiah of Ephraim and the rise of Serayah a descendant of Dan. "..."So that his rider shall fall backwards" (Genesis 49:17) refers to Serayah, who is destined to come with [meaning at the time of] Messiah, son of Ephraim. He will be a descendant of Dan's tribe and he is destined to take revenge and do wars with the rest of the nations. When this one rises, you will wait for the redemption of Yisrael, as is written: "I wait for Your salvation [yeshua]Hashem [Y-H-V-H] "..."[Zohar Balak].
The Zohar contines:"How could he see, since it is also written: "Now the eyes of Israel were dim from old age..." (Genesis 48:10), However, it is written, "changing his hands" (Genesis 48: 14). Why the crossing? The right hand was raised, and the Shekhinah turned in the direction of Ephraim, and he [Jacob/Israel]had smelled the fragrance of the Shekhinah over his head. He then said, "By you shall Israel bless," and saw Her in the west. Certainly, the Shekhinah is in the west, and we explained that this is in order that she should be between the north and south. And so She will unite with the Body [of Zeir Anpin the Son]-and be in one union. And the north, receives Her under its head, and the south, embraces Her. That is what is written, "His left hand is under my head" (Song of Songs 2:6), "...and His right hand embraces me..." And we explained, certainly Solomon's bed, is situated between north and south, in order that it should adhere to the Body. Then they are one wholeness by which the universe is blessed..." Here we see that this mystery of Israel, Ephriam and the Shekhinah is connected with the mystical union of Shekhinah [Our Lady] with the Mystical Body of her Son (Ben) who is the Blessed Holy One of Israel. Here we see an allusion to the mystery of 'the theology of the Body' as taught by Pope John Paul II, Rebbe Nachman and Jacob Frank.
"Consequently, the standard of Ephraim is to the west, which is between north and south. South is Reuben [France]. He is from one side, as it is written: "On the south side shall be the standard of the camp of Reuben" (Exodus 2:10). Dan was from the opposite side to the north, as is written: "The standard of the camp of Dan shall be on the north side" (Exodus 2:25). Ephraim was situated between this one and that one. Therefore, the west, which is Ephraim, is situated between north and south, all reflecting above. This secret is of our brothers, the southern inhabitants. And so our brothers' message was to us, those who put the lights in order, in the mystical connections. You who wish to create a unification in the sequence of the supreme connection. Firstly, undertake upon yourselves daily the yoke of the holy Kingdom, and by doing so, you will elevate yourselves through the hallowed connection of the south. And encircle the directions of the world, until you join them together into one knot. And in the south you should arrange a place and dwell there." This passage of Zohar Bemidbar can be read at different mystical levels. One level it reveals the French (Reuben)connection of the Mashiach Ephraim. Then it seems God gives advice to Ephraim that he is to dwell in France (Reuben) as the place of his Kingdom to which God will show chesed (loving kindness)through Ephraim and the Shekhinah. However to Dan will be shown judgment- to Dan the Antichrist figure of that day who is also called Armillus (the deceiving light) and Serayah. Zohar Balak also speaks of the Messiah of Ephraim and the rise of Serayah a descendant of Dan. "..."So that his rider shall fall backwards" (Genesis 49:17) refers to Serayah, who is destined to come with [meaning at the time of] Messiah, son of Ephraim. He will be a descendant of Dan's tribe and he is destined to take revenge and do wars with the rest of the nations. When this one rises, you will wait for the redemption of Yisrael, as is written: "I wait for Your salvation [yeshua]Hashem [Y-H-V-H] "..."[Zohar Balak].
Zohar Bemidbar also speaks of the mystical rounds in the divine Will and its unifications and goes on later to describe deep mystical insights about the Four Minds who are also represented by North (Yeshua /Wisdom/ Gold), East(Miriam /Understanding /Silver), South (Luisa/Knowledge/ Bronze)and West (Joseph/Craftsmanship/Iron) and the mystery of the virginal nuptial unions or unifications. The Zohar and the Bahir speak of the Shekhakim (Presences). The Zohar also refers to two Shekhinahs [female presences]- one the Shekhinah of the Tree of Knowledge and the other the Shekhinah of the Tree of Life. The Shekhinah of the Tree of Knowledge is Luisa the very little Chayot. She is associated with the Tree of Knowledge as she comes from among the fallen who tasted of the Tree of Knowledge. The Shekhinah of the Tree of life is the little Chayot who is the Matronita (Virgin Mother). There are also two Shekhens [male presences]. One is the uncreated Divine Presence who is the Divine Son or Word and the Supreme Chayot. The other shekhen is the protecting cloud who is Joseph the hidden Chayot and Tzaddik. Traditional Catholic commentaries on the Book of Revelation interpret the mighty messenger or angel of Revelation 10:1 as the Great Monarch. "And I saw another mighty angel[messenger of God] come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire..." [Rev.10:1] Here we see this Great monarch who is the Mashiach Ephraim under the special patronage of the four Chayot or Minds. The clothed/Cloud alludes to St Joseph and his Coat/cloak/tallis, the rainbow Our Lady, theface/sun alludes to Luisa Piccaretta and the feet/pillars of fire to the Divine Word Yeshuah HaMashiach. The pillars of fire also allude to the Eucharistic Adoration of the Sacred Heart and devotion to the Immaculate Heart as seen in the vision of the two pillars by St John Bosco.
Zohar Mishpatim also speaks of the Messiah of Ephraim: " And later, all are taking from Gvurah, whence comes Messiah, the son of Ephraim, to avenge his enemies. So it is necessary first to cleanse the grain, namely Israel, with the right (mercy). Later, it is necessary to burn the stubble which is with the left (judgment). As it is written: "The House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau for stubble, and they shall kindle in them, and devour them" (Ovadyah 1:18). The gathering of the grain will be with the Middle Pillar, where "and was gathered" (Genesis 25:8). Where to? To the House, which is the Shekhinah." This son of the British Isles or Europe [Ephraim]is connnected with the ingathering and ingrafting of the Jewish people to the House of the Shekhinah- our Holy Mother the Church.
Irish prophecies refer to the Great Monarch as the Son of the King of Saxon
Many Catholic prophecies speak of this Great Monarch. Irish prophecies call the Great Monarch who will at last bring peace to Ireland Ruadh [because of his red hair] and the son of the King of Saxon (Anglo-Saxon/English King). St Ultan prophesies: "Then the Ruadh will proceed to the south, he will offer much opposition to the English, my confidence is in the Redhead for valor - he will free Eire (Ireland) from her difficulties." St Senanus: "The son of the King of Saxon will come to join them across the sea...The English and the Irish of Ireland will unite in one confederation against the forces of the Saxons, their confederacy cannot be dissolved. The king of the Saxon's son will come at the head of his forces; in consequence of the protection he will extend to them, Ireland shall be freed from her fears. One monarch will rule in Ireland, over the English and the pure Irish; from the reign of that man, the people shall suffer no destitution." St Brogan (Bearcan)states: "After the man whose cognomen will be Ruadh, a spirit of fire will come from the north; there will be but one Lord over Ireland. It is he who will bring affliction to the Gauls, by which their savage hordes shall suffer; until he will sail across the azure sea to Rome he will be a great king renowned for feats of arms." This Great Monarch will war against the ungodly republican English forces who seized power in England after the assassination of the King who is the father of the Great Monarch. He will restore both France and England to Catholic and monarchical rule.
Blessed Anne Emmerich describes the Great Monarch Henry: "I had a vision of the holy Emperor Henry. I saw him at night kneeling alone at the foot of the main altar in a great and beautiful church . . . and I saw the Blessed Virgin coming down all alone. She laid on the altar a red cloth covered with white linen. She placed a book inlaid with precious stones. She lit the candles and the perpetual lamp . . . Then came down the Saviour Himself clad in priestly vestiments. He was carrying the chalice and the veil. Two Angels were serving Him and two more were following . . . His chasuble was a full and heavy mantle in which red and white could be seen in transparency, and gleaming with jewels . . . Although there was no altar bell, the cruets were there. The wine was red as blood, and thgere was also some water. The Mass was short. The Gospel of St. John was not read at the end. When the Mass has ended, Mary came up to Henry (the Emperor), and she extended her right hand towards him, saying that it was in recognition of his purity. Then, she urged him not to falter. Thereupon I saw an angel, and he touched the sinew of his hip, like Jacob. He (Henry) was in great pain, and from that day on, he walked with a limp . . . ". Many prophecies mention that the Great Monarch walks with a limp like the Patriarch Jacob and like the FisherKing descendants of St Joseph of Arimathea. He will be a wounded Healer.
1. Zeraim ("Seeds")
Berakhot
Prayer
A:1 Prayer: With few words or many?
Prayer
A:1 Prayer: With few words or many?
Messiah said: "And you, when you pray, multiply not words like the Goyim do, who think that in an abundance of words they will be heard. But you do not be like them: for your Father knows what is needed for you before you ask Him. (Matt. 6:7-8)
Messiah said: "And you, when you pray, multiply not words like the Goyim do, who think that in an abundance of words they will be heard. But you do not be like them: for your Father knows what is needed for you before you ask Him. (Matt. 6:7-8)
A: 2 Prayer: Which is preferred, public or private?
The Pharisees say: "One who says the Tefillah so that it can be heard is of the small of faith, he who raises his voice in praying is of the false prophets.'"
(b.Ber. 24b)
(b.Ber. 24b)
R. Huna said: "This was meant to apply only if he is able to concentrate his attention when speaking in a whisper, but if he cannot concentrate his attention when speaking in a whisper, it is allowed. And this is the case only when he is praying alone, but if he is with the congregation [he must not do so because] he may disturb the congregation." (b.Ber.24b)
Messiah said: "And be not like the hypocrites when you pray, for they delight to stand in the assemblies and at the corners of the streets to pray, that men may see them. Truly I tell you, that they already have received their reward. But you, when you pray, enter into your chamber, and shut the door, and pray to your Father, which is in secret: and your Father, which sees in secret, will recompense you publicly." (Matt. 6:5-6)
How are we to understand "enter into your chamber and shut the door?"
It is as we read concerning Chanoch (Enoch) in the Book of Jasher:
"And the soul of Chanoch was wrapped up in the instruction of YHWH, in knowledge and in understanding; and he knew the ways of YHWH, and he wisely retired from the sons of men, and secreted himself from them for many days. And it was at the end of many days and years, while he was serving before YHWH, and praying before
YHWH in [his] house and in [his] chamber, that an angel of YHWH called to him from Heaven saying: Chanoch, Chanoch, and he said, Here am I." (Jasher 3:2-3)
YHWH in [his] house and in [his] chamber, that an angel of YHWH called to him from Heaven saying: Chanoch, Chanoch, and he said, Here am I." (Jasher 3:2-3)
By this we understand that when we are in our "chamber" we are "wrapped up"creating a private "chamber" in our Tallit in which to pray.
Fasting
B:1 Fasting: Public or private?
B:1 Fasting: Public or private?
It is said of the Essenes:
"They think oil is defilement; and if one of them is anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing." (Josephus; Wars 2:8:3)
But Messiah said:
"And you, when you fast, do not be like the hypocrites: for they begrime and disfigure their faces, that they may appear in the sight of men to fast. Amen, I tell you that they already have their reward. But you, when you fast, anoint your head and wash your face, That you appear not to men to fast, but to your Father which is in secret, who will recompense you publicly. (Matt. 6:16-18)
Ma'aserot
Tithing
A:1 The Tithe, is it paid on agricultural produce only, or on all things?
Tithing
A:1 The Tithe, is it paid on agricultural produce only, or on all things?
On all things, for the Scriptures teach that EVERYTHING belongs to YHWH (Ex. 9:29; 2Kn. 19:15; Is. 66:1-2; Jer. 27:5; Job 12:9-10; Ps. 89:11; 95:3-5; Dan. 4:7; Neh. 9:16; 1Chron. 29:13-14). He owns this universe, all of its resources, all of its energy. Moreover the Torah says when Avraham paid the tithe to Melchizadek, "…he gave him a tenth (tithe) of all." (Gen. 14:20) and this was specifically in this case the "spoils of his enemies" (Jasher 16:12; also Hebrews 7:4) not simply agricultural produce. And what if one shall say "Avrham's Tithe was different from the Tithe of the Mosaic Torah." Absolutely not! For Avraham's Tithe was the same later paid to the Aaronic Priests as Paul argues:
4 Consider and see his greatness, which also Avraham our father, gave to him a tenth from the spoil.
5 And also the sons of L'vi collect for the priesthood, having received a commandment to collect the tithe from the people, according to the decree of the Torah. And this is of their brothers, although having come from the loins of Avraham.
6 Truly he who is not from their tribe, has received the tithe from Avraham, and blessed those, who are blessed, to him.
7 And behold, this no one disputes: that the lesser is blessed by the greater.
8 Behold here, sons of man which die, receive tithes: but sleep received he of whom it is said that He lives.
9 For so to say, that to he who was accustomed to take the tithe, he also tithes through Avraham.
10 For He was yet in the loins of the Father, when He met, he who was called Malki-Tzedek.
(Heb. 7:4-10 HRV)
5 And also the sons of L'vi collect for the priesthood, having received a commandment to collect the tithe from the people, according to the decree of the Torah. And this is of their brothers, although having come from the loins of Avraham.
6 Truly he who is not from their tribe, has received the tithe from Avraham, and blessed those, who are blessed, to him.
7 And behold, this no one disputes: that the lesser is blessed by the greater.
8 Behold here, sons of man which die, receive tithes: but sleep received he of whom it is said that He lives.
9 For so to say, that to he who was accustomed to take the tithe, he also tithes through Avraham.
10 For He was yet in the loins of the Father, when He met, he who was called Malki-Tzedek.
(Heb. 7:4-10 HRV)
The main point of Paul's argument is based in the fact that the tithe that Avram paid to Melchizadek was EXACTLY the same tithe that the Levites were later paid from.
A:2 The Tithe, is it paid on the net or the gross?
The Torah tells us concerning the Second Tithe: "You shall truly tithe all the increase of your seed, that the field brings forth year by year." (Deut. 14:22) The "seed" or investment is deductible, and the Tithe is only in the "increase" or "net".
The International Nazarene Beit Din Says: In this way the Second Tithe is like the First.
The International Nazarene Beit Din Says: In this way the Second Tithe is like the First.
A:3 How are we to understand "Increase"?
"Increase" is what we receive (dollars or some other form of payment) as a result of our productive effort. It may be generally defined as adjusted gross income after production costs are deducted. And how are we to understand "productive effort?"
This should be understood in its broadest meaning and may include capital gains from property, dividends from stock, interest from bank accounts etc.
This should be understood in its broadest meaning and may include capital gains from property, dividends from stock, interest from bank accounts etc.
A:4 To whom is the Tithe Paid?
The Tithe belongs to YHWH for the Torah says: "And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is YHWH's: it is Set-Apart unto YHWH." (Lev. 27:30). The authority to administer the Assembly in the Name of Yahweh is operative today in the International Nazarene Beit Din and this authority or SEMIKHAH was conferred upon the first officers of the International Nazarene Beit Din by the Torah itself.
A:5 Who may be paid from the Tithe?
It is they who labor in the Word, as Paul writes:
Who is this who labors in the service (ministry) by the expense of his nefesh?
Or who is he who plants a vineyard and from its fruit does not eat?
Or who is he who tends the flock and from the milk of his flock does not eat?
Do I say these [things] as a son of man?
Behold, the Torah also said these [things]. For it is written in the Torah of Moshe,
`You shall not muzzle the ox that threshes.' (Deut. 25:4)
Or who is he who plants a vineyard and from its fruit does not eat?
Or who is he who tends the flock and from the milk of his flock does not eat?
Do I say these [things] as a son of man?
Behold, the Torah also said these [things]. For it is written in the Torah of Moshe,
`You shall not muzzle the ox that threshes.' (Deut. 25:4)
It is a concern to Eloah about oxen? But, it is known that because of us he said [it] and because of us it was written, because it is a need [that] the plowman plow unto hope and he who threshes, unto the hope of the harvest. If we have sown spiritual [things] among you, is it a great [thing] if we reap [things] of the flesh from you? … those who labor [in] the Beit Kodesh [the Temple] are sustained from the Beit Kodesh and those who labor for the alter have a portion with the alter?
So also, our Adon commanded that those who are proclaiming his goodnews should live from his goodnews."
(1Cor. 9:6-14)
So also, our Adon commanded that those who are proclaiming his goodnews should live from his goodnews."
(1Cor. 9:6-14)
Just as they who labored in the Beit Kodesh and those who labored at the Alter were paid from YHWH's tithe, so are they who labor in the Word. And how do we know this? Because Avraham paid the tithe to Melchizadek (Gen. 14:18-20) as we also read in the Book of Jasher:
"And Adonizedek [Melchizadek] king of Jerusalem, the same was Shem, went out with his men to meet Abram and his people, with bread and wine, and they remained together in the valley of Melech. And Adonizedek blessed Abram, and Abram gave him a tenth from all that he had brought from the spoil of his enemies, for Adonizedek was a priest before Elohim."
(Jasher 16:11-12)
(Jasher 16:11-12)
And why did Avraham pay him the Tithe? Because Shem had been his Torah instructor, as the Book of Jasher also says:
"And when Avram came out from the cave, he went to Noach and his son Shem, and he remained with them to learn the instruction of YHWH and his ways, and no man knew where Avram was, and Avram served Noach and Shem his son for a long time.
And Avram was in Noach's house thirty-nine years, and Abram knew YHWH from three years old, and he went in the ways of YHWH until the day of his death, as Noach and his son Shem had taught him;"
(Jasher 9:5-6)
And Avram was in Noach's house thirty-nine years, and Abram knew YHWH from three years old, and he went in the ways of YHWH until the day of his death, as Noach and his son Shem had taught him;"
(Jasher 9:5-6)
A:6 Does one Tithe on the produce of a garden?
Messiah referred to those "who tithe mint, and rue, and cumin" and said "those things ought you to have done" (Matt. 23:23). So even the product of a garden is subject to the Tithe.
2. Moed ("Festival")
Sabbath
Sabbath
Sabbath Halacha
A:1
I. Establishment
Sabbath
Sabbath Halacha
A:1
I. Establishment
A. Sabbath is "Saturday." - The Sabbath is as old as the creation of the world. Bereshiyt [Genesis] 2:2 establishes that the Sabbath as ordained by ELOHIM is on the seventh day of the week, the one which is called in the Gregorian (Roman) calendar "Saturday." (Gen. 2:2)
B. Sabbath is Holy.- Bereshiyt 2 Verse 3 Shows ELOHIM's attitude about the Sabbath -- He blessed it, and made it "holy" - vay'qaddeish -- separated for Him. (Gen. 2:3)
C. Sabbath is one of ELOHIM's Moedim (appointed times/feats) (Lev. 23:1-3)
II. Requirements & Prohibitions (justice)
A. Sabbath is for rest.
(Lev. 23:3; Ex. 34:21; Ex. 16:21-30)
(Lev. 23:3; Ex. 34:21; Ex. 16:21-30)
B. Remember the Sabbath and Keep it Holy
(Ex. 20:8)
(Ex. 20:8)
1. A Sacred Assembly is Required. A sacred Assembly is defined as a coming together of people for sacred purposes - i.e., worship of Elohim. (Lev. 23:3)
a. The Nazarenes fulfilled this mitzvot by meeting in synagogues and reading the Torah on Shabbat.
(Acts 15:21)
(Acts 15:21)
C. No work is to be done on the Sabbath. The word used here which is translated into English as "work" is the Hebrew word m'lawkhaw meaning "all and any kind of creative 'generative' endeavor, changes to the environment or any object." (Lev. 23:3; Ex. 34:21; Ex. 16:21-30). How do we define "work"? ELOHIM rested from creative activity on Shabbat (Gen. 2:1-3). In Is. 58:13-14 "work" on the Sabbath seems to mean "doing your will" or "doing your own ways" or "wording words." Thus resting from "work" on the Shabbat means to rest from creative activities and to rest from inflicting our own will on the universe. The word m'lawkhaw (work) appears in Ex. 31:3 referring to the work of the artizans in building the tabernacle. This section is immediately followed by a reminder of the Shabbat (Ex. 31:12-17). It seems then that m'lawkhaw in Ex. 31:12-17 must include the meaning of m'lawkhaw in Ex. 31:3. Thus the activities involved in making the Tabernacle are among those not normally permitted on Shabbat. These iclude:
1. Preparation and cooking of food prohibited.
(Lev. 23:3; Ex. 34:21; Ex. 16:21-30)
(Lev. 23:3; Ex. 34:21; Ex. 16:21-30)
2. Kindling a fire on the Sabbath is not permitted.
(Ex. 35:3)
(Ex. 35:3)
3. Carrying anything out of a "domain" is prohibited. "Domain" means your home/property, building/campus, etc. A walled city is considered a single domain.
(Jer. 17:21-22)
(Jer. 17:21-22)
D. Do Not Make (or allow) Others Work. Besides your not being allowed to work, you are prohibited from doing anything that will make the following people work. You are not to allow any of these to work:
* Your children
* Any employee or person who would serve you
(this includes any stranger who would serve you)
* Any animal you own.
* Any non-Jewish person in your home.
(Ex. 20:8-10; 23:12; Dt. 5:12-15)
* Any employee or person who would serve you
(this includes any stranger who would serve you)
* Any animal you own.
* Any non-Jewish person in your home.
(Ex. 20:8-10; 23:12; Dt. 5:12-15)
B:1 Is it permitted to heal or perform other acts of CHESED (loving kindness) on the Sabbath?
The Essenes Say:
“And if any person falls into a place of water or a cistren he shall be helped by a ladder or a cord or instrument…. No one should carry medicine on his person, either going out, or coming in, on the Sabbath.” (Damascus Document 10, 16; 11, 9-10)
“And if any person falls into a place of water or a cistren he shall be helped by a ladder or a cord or instrument…. No one should carry medicine on his person, either going out, or coming in, on the Sabbath.” (Damascus Document 10, 16; 11, 9-10)
The Pharisees Say:
Rabbi Mattiah ben Harash said, "He who has a pain in his throat, they drop medicine into his mouth on the Sabbath, because it is a matter of doubt as to danger to life. Any matter of doubt as to danger to [human] life overrides the prohibitions of the Sabbath."
(m.Yoma 8:6)
However the Pharisees also say:
“They anoint and massage the stomach, but they do not have it kneaded or scraped… They do not induce vomiting. And they do not straighten [the limb of] a child or set a broken limb. He whose hand or foot is dislocated should not pour cold water over them. But he washes in the usual way. And if he is healed, he is healed.
(m.Shabbat 22:6)
“They anoint and massage the stomach, but they do not have it kneaded or scraped… They do not induce vomiting. And they do not straighten [the limb of] a child or set a broken limb. He whose hand or foot is dislocated should not pour cold water over them. But he washes in the usual way. And if he is healed, he is healed.
(m.Shabbat 22:6)
The Pharisees elaborate:
BECAUSE IT IS A MATTER OF DOUBT AS TO DANGER TO [HUMAN] LIFE. Why was it necessary to add `AND WHEREVER THERE IS DANGER TO [HUMAN] LIFE, THE LAWS OF THE SABBATH ARE SUSPENDED?-
BECAUSE IT IS A MATTER OF DOUBT AS TO DANGER TO [HUMAN] LIFE. Why was it necessary to add `AND WHEREVER THERE IS DANGER TO [HUMAN] LIFE, THE LAWS OF THE SABBATH ARE SUSPENDED?-
Rab Judah in the name of Rab said:
Not only in the case of a danger [to human life] on this Sabbath, but even in the case of a danger on the following Sabbath. How that? If e.g.. the [diagnosis] estimates an eight-day [crisis] the first day of which falls on the Sabbath. You might have said, let them wait until the evening, so that the Sabbaths may not be profaned because of him, therefore he informs us [that we do not consider that]. Thus also was it taught: One may warm water for a sick person on the Sabbath, both for the purpose of giving him a drink or of refreshing him, and not only for [this] one Sabbath did they rule thus, but also for the
following one. Nor do we say: Let us wait, because perchance he will get well, but we warm the water for him immediately, because the possibility of danger to human life renders inoperative the laws of the Sabbath, not only in case of such possibility on this one Sabbath, but also in case of such possibility on another Sabbath.
(b.Yoma 84b)
Not only in the case of a danger [to human life] on this Sabbath, but even in the case of a danger on the following Sabbath. How that? If e.g.. the [diagnosis] estimates an eight-day [crisis] the first day of which falls on the Sabbath. You might have said, let them wait until the evening, so that the Sabbaths may not be profaned because of him, therefore he informs us [that we do not consider that]. Thus also was it taught: One may warm water for a sick person on the Sabbath, both for the purpose of giving him a drink or of refreshing him, and not only for [this] one Sabbath did they rule thus, but also for the
following one. Nor do we say: Let us wait, because perchance he will get well, but we warm the water for him immediately, because the possibility of danger to human life renders inoperative the laws of the Sabbath, not only in case of such possibility on this one Sabbath, but also in case of such possibility on another Sabbath.
(b.Yoma 84b)
The Pharisaic Rabbis taught: One must remove debris to save a life on the Sabbath, and the more eager one is, the more praiseworthy is one; and one need not obtain permission from the Beit Din. How so? If one saw a child falling into the sea, he spreads a net and brings it up — the faster the better, and he need not obtain permission from the Beit Din though he thereby catches fish [in his net]. If he saw a child fall into a pit, he breaks loose one segment [of the entrenchment] and pulls it up — the faster the better; and he need not obtain permission of the Beit Din, even though he is thereby making a step [stairs]. If
he saw a door closing upon an infant, he may break it, so as to get the child out — the faster the better; and he need not obtain permission from the Beit Din, though he thereby consciously makes chips of wood. One may extinguish and isolate [the fire] in the case
of a conflagration — the sooner the better, and he need not obtain permission from the Beit Din, even though he subdues the flames. Now all these cases must be mentioned separately. For if only the case of the [infant falling into] the sea had been mentioned [one would have said, it is permitted there] because meantime the child might be swept
away by the water, but that does not apply in the case [of its falling into] the pit, because since it remains [stays] therein, one might have thought, one may not [save it before obtaining permission], therefore it is necessary to refer to that. And if the teaching had
confined itself to the case of the pit, [one would have thought, there no permission is required] because the child is terrified but in the case of a door closing upon it, one might sit outside and [amuse the child] by making a noise with nuts, therefore it was necessary [to include that too]. (b.Yoma 84b)
he saw a door closing upon an infant, he may break it, so as to get the child out — the faster the better; and he need not obtain permission from the Beit Din, though he thereby consciously makes chips of wood. One may extinguish and isolate [the fire] in the case
of a conflagration — the sooner the better, and he need not obtain permission from the Beit Din, even though he subdues the flames. Now all these cases must be mentioned separately. For if only the case of the [infant falling into] the sea had been mentioned [one would have said, it is permitted there] because meantime the child might be swept
away by the water, but that does not apply in the case [of its falling into] the pit, because since it remains [stays] therein, one might have thought, one may not [save it before obtaining permission], therefore it is necessary to refer to that. And if the teaching had
confined itself to the case of the pit, [one would have thought, there no permission is required] because the child is terrified but in the case of a door closing upon it, one might sit outside and [amuse the child] by making a noise with nuts, therefore it was necessary [to include that too]. (b.Yoma 84b)
R. Ishmael, R. Akiba and R. Eleazar b. Azariah were once on a journey, with Levi ha-Saddar and R. Ishmael son of R. Eleazar b. Azariah following them. Then this question was asked of them:
Whence do we know that in the case of danger to human life the laws of the Sabbath are suspended? — R. Ishmael answered and said: If a thief be found breaking in. Now if in the case of this one it is doubtful whether he has come to take money or life; and although the shedding of blood pollutes the land, so that the Shechinah departs from Israel, yet it is lawful to save oneself at the cost of his life — how much more may one suspend the laws of the Sabbath to save human life! (b.Yoma 85a)
Whence do we know that in the case of danger to human life the laws of the Sabbath are suspended? — R. Ishmael answered and said: If a thief be found breaking in. Now if in the case of this one it is doubtful whether he has come to take money or life; and although the shedding of blood pollutes the land, so that the Shechinah departs from Israel, yet it is lawful to save oneself at the cost of his life — how much more may one suspend the laws of the Sabbath to save human life! (b.Yoma 85a)
R. Akiba answered and said: If a man come presumptuously upon his neighbor etc. thou shalt take him from My altar, that he may die. I.e., only off the altar, but not down from the altar. And in connection therewith Rabbah b. Bar Hana said in the name of R. Johanan:
That was taught only when one's life is to be forfeited,/ but to save life one may take one down even from the altar. Now if in the case of this one, where it is doubtful whether there is any substance in his words or not, yet [he interrupts] the service in the Temple [which is important enough to] suspend the Sabbath, how much more should the saving of human life suspend the Sabbath laws! (b. Yoma 85a-85b)
That was taught only when one's life is to be forfeited,/ but to save life one may take one down even from the altar. Now if in the case of this one, where it is doubtful whether there is any substance in his words or not, yet [he interrupts] the service in the Temple [which is important enough to] suspend the Sabbath, how much more should the saving of human life suspend the Sabbath laws! (b. Yoma 85a-85b)
We read of Messiah:
1 At that time, Yeshua went through the grain on the Sabbath: and His talmidim were hungry, and began to pluck the ears from the stalks, and to eat.
2 But the P’rushim seeing, said, Behold, your talmidim do that which is not right to do on the Sabbath.
3 But He said to them: Have you not read what David did, when he was hungry, both he and they that were with him?
4 For he entered into the House of Elohim, and did eat the showbread: which was not lawful for him to eat them, neither for them which were with him, but only for the cohenim.
5 Have you not read in the Torah, that the cohenim profane the Sabbath; in the Temple, and are blameless?
6 But I tell you, that here, is greater than the Temple.
7 But if you had known what it means, For I desire mercy, and not sacrifice, you would not have condemned the guiltless.
8 For the Son of Man is Adonai; even of the Sabbath.
9 And when He had passed over from there, He entered into their synagogue.
10 And behold, a man which had his hand withered. And they asked Him, saying, Is it lawful on the Sabbath to heal the sick? And all this was, that they might accuse Him <before the beit din. >
11 And He said to them: What man among you, having one sheep that shall fall into a pit on the Sabbath, will not lay hold on it, and lift it out?
12 And is not a man better than a sheep? Therefore it is lawful to do good on the Sabbath.
13 Then said He to the man: Stretch out your hand. And he stretched it out, and it was restored to health, like as the other.
(Matt. 12:1-13)
1 At that time, Yeshua went through the grain on the Sabbath: and His talmidim were hungry, and began to pluck the ears from the stalks, and to eat.
2 But the P’rushim seeing, said, Behold, your talmidim do that which is not right to do on the Sabbath.
3 But He said to them: Have you not read what David did, when he was hungry, both he and they that were with him?
4 For he entered into the House of Elohim, and did eat the showbread: which was not lawful for him to eat them, neither for them which were with him, but only for the cohenim.
5 Have you not read in the Torah, that the cohenim profane the Sabbath; in the Temple, and are blameless?
6 But I tell you, that here, is greater than the Temple.
7 But if you had known what it means, For I desire mercy, and not sacrifice, you would not have condemned the guiltless.
8 For the Son of Man is Adonai; even of the Sabbath.
9 And when He had passed over from there, He entered into their synagogue.
10 And behold, a man which had his hand withered. And they asked Him, saying, Is it lawful on the Sabbath to heal the sick? And all this was, that they might accuse Him <before the beit din. >
11 And He said to them: What man among you, having one sheep that shall fall into a pit on the Sabbath, will not lay hold on it, and lift it out?
12 And is not a man better than a sheep? Therefore it is lawful to do good on the Sabbath.
13 Then said He to the man: Stretch out your hand. And he stretched it out, and it was restored to health, like as the other.
(Matt. 12:1-13)
In the Gospel which the Nazarenes and Ebionites use (The Gospel according to the Hebrews) we read that this man who has the withered hand is described as a mason, who prays for help in such words as these: "I was a mason seeking a livelihood with my hands: I pray you Yeshua, to restore me my health, that I may not beg meanly for food."
(Jerome; On. Mt. 12:13)
(Jerome; On. Mt. 12:13)
The Essenes said:
“No man shall help an animal in its delivery on the Sabbath day. And if it falls into a pit or ditch, he shall not raise it on the Sabbath.”
(Damascus Document 11, 13)
“No man shall help an animal in its delivery on the Sabbath day. And if it falls into a pit or ditch, he shall not raise it on the Sabbath.”
(Damascus Document 11, 13)
And again we read of Messiah:
1 And it happened, that when He entered the house of one of the rulers of the P’rushim, to eat bread on the day of the Sabbath, they were watching Him.
2 And behold, there was one man before Him who had dropsy.
3 And Yeshua spoke out and said to the scribes and P’rushim: Is it permitted to heal on the Sabbath?
4 And they were quiet. And He took him and healed him and let him go.
5 And He said to them: Who of you, whose ox or ass falls into a well on the day of the Sabbath, does not immediately draw up and lift him out?
6 And they were not able to give to Him an answer about this.
(Luke 14:1-6)
1 And it happened, that when He entered the house of one of the rulers of the P’rushim, to eat bread on the day of the Sabbath, they were watching Him.
2 And behold, there was one man before Him who had dropsy.
3 And Yeshua spoke out and said to the scribes and P’rushim: Is it permitted to heal on the Sabbath?
4 And they were quiet. And He took him and healed him and let him go.
5 And He said to them: Who of you, whose ox or ass falls into a well on the day of the Sabbath, does not immediately draw up and lift him out?
6 And they were not able to give to Him an answer about this.
(Luke 14:1-6)
R. Eleazar answered and said: If circumcision, which attaches to one only of the two hundred and forty-eight members of the human body, suspends the Sabbath, how much more shall [the saving of] the whole body suspend the Sabbath! (b.Yoma 85b)
Yeshua said:
21 … I have done one work, and all of you are amazed.
22 Because of this, Moshe gave you circumcision; not because it was from the fathers: and on the Sabbath, you circumcise a man.
23 If a man is circumcised on the day of the Sabbath, that the Torah of Moshe be not loosed, do you murmur against Me, because I have healed the whole man on the day of the Sabbath?
(Jn. 7:21-23)
21 … I have done one work, and all of you are amazed.
22 Because of this, Moshe gave you circumcision; not because it was from the fathers: and on the Sabbath, you circumcise a man.
23 If a man is circumcised on the day of the Sabbath, that the Torah of Moshe be not loosed, do you murmur against Me, because I have healed the whole man on the day of the Sabbath?
(Jn. 7:21-23)
R. Jose son of R. Judah said: Only you shall keep My Sabbaths,' one might assume under all circumstances, therefore the text reads: `Only' viz, allowing for exceptions.
(b.Yoma 85b)
(b.Yoma 85b)
R. Jonathan b. Joseph said: For it is holy unto you; I.e., it [the Sabbath] is committed to your hands, not you to its hands.
(b.Yoma 85b)
(b.Yoma 85b)
Messiah said:
27 …The Sabbath was created for a son of man, <and not a son of man for the Sabbath.>
28 Thus also, the Son of Man is the Adonai of the Sabbath.
(Mk. 12:27-28)
27 …The Sabbath was created for a son of man, <and not a son of man for the Sabbath.>
28 Thus also, the Son of Man is the Adonai of the Sabbath.
(Mk. 12:27-28)
Again we read of Messiah:
10 And while Yeshua was teaching on the Sabbath in one of the synagogues,
11 There was there a woman, who had a spirit of infirmity eighteen years, and she was bent over and not able to straighten herself at all.
12 And Yeshua saw her and called her, and said to her: Woman, you are free from your infirmity.
13 And He placed his hand upon her, and immediately she straightened herself, and praised Eloah.
14 And the ruler of the synagogue, being angered because Yeshua had healed on the Sabbath, answered and said to the crowds, There are six days in which it is right to labor. Come; be healed in them, and not on the day of the Sabbath.
15 And Yeshua answered and said to him: Hypocrite. What one of you on the Sabbath, does not loose his ox or his ass from the stable, and goes and waters it?
16 And this [woman], because she is a daughter of Avraham, and Akel Kartza has bound her, lo, eighteen years: is it not right that she be freed from this bondage, on the day of the Sabbath?
17 And when He said these things, all those who were standing against Him, were ashamed: and the entire nation rejoiced at all the wonders that occurred by His hand.
(Luke 13:10-17)
11 There was there a woman, who had a spirit of infirmity eighteen years, and she was bent over and not able to straighten herself at all.
12 And Yeshua saw her and called her, and said to her: Woman, you are free from your infirmity.
13 And He placed his hand upon her, and immediately she straightened herself, and praised Eloah.
14 And the ruler of the synagogue, being angered because Yeshua had healed on the Sabbath, answered and said to the crowds, There are six days in which it is right to labor. Come; be healed in them, and not on the day of the Sabbath.
15 And Yeshua answered and said to him: Hypocrite. What one of you on the Sabbath, does not loose his ox or his ass from the stable, and goes and waters it?
16 And this [woman], because she is a daughter of Avraham, and Akel Kartza has bound her, lo, eighteen years: is it not right that she be freed from this bondage, on the day of the Sabbath?
17 And when He said these things, all those who were standing against Him, were ashamed: and the entire nation rejoiced at all the wonders that occurred by His hand.
(Luke 13:10-17)
And elsewhere:
1 And as He passed by, He saw a blind man, who was [blind] from the womb of his mother.
2 And His talmidim asked Him and said, Rabbi, who sinned: this [blind man] or his parents, so that he was born blind?
3 Yeshua said to them: Neither did he sin, nor his parents. But that the works of Eloah might be seen in him,
4 It is necessary for Me to do the works of Him who sent Me while it is day: the night will come, when man will not be able to labor.
5 As long as I am in the world, I am the light of the world.
6 And after He had said these things, He spat on the ground, and formed clay from His spittle, and anointed the eyes of that blind man.
7 And He said to him: Go wash your face with an immersion of Shiloach: and he went [and] washed, and came seeing.
8 And his neighbors, and those by whom previously he was seen begging, were saying, Is this not he, who sat and begged?
9 Some were saying, This is he: but others were saying, No, but he resembles him a lot. But he said, I am he!
10 They were saying to him, How were your eyes opened?
11 He answered and said to them, A man whose Name is Yeshua, made clay, and anointed me on my eyes, and said to me, Go, wash your face with an immersion of Shiloach: and I went, I washed, and I received sight.
12 They said to him, Where is He? He said to them, I do not know.
13 And they brought that one who previously was blind, to the P’rushim.
14 And it was the Sabbath, when Yeshua made the clay and opened his eyes for him.
15 And the P’rushim again asked him, How did you receive sight? And he said to them, He placed clay upon my eyes: and I washed, and I received sight.
16 And some of the P’rushim were saying, This man is not from Eloah because He does not keep the Sabbath, and, He formed clay.1107 But others were saying, How is a man who is] a sinner, able to do these signs? And there was division among them.
17 Again they spoke to that blind man, What do you, say about Him who opened your eyes for you? He said to them, I say, that He is a prophet.
18 But the Judeans did not believe that he was blind, and saw, until they had called the parents of him who saw.
19 And they asked them, Is this your son whom you say was born blind; how does he now see?
20 And his parents answered and said, We know that he is our son, and that he was born blind,
21 But how he now sees, or who opened his eyes for him, we do not know. Indeed, he has come of age, ask him: he can speak for his nefesh.
22 His parents said these things because they were afraid of the Judeans: for the Judeans had decided, that if a man would confess Him; that He is the Messiah, they would cast Him out of the synagogue.
23 Because of this, his parents said, He has come of age. Ask him.
24 And they called the man who was blind a second time, and said to him, Give glory to Eloah, for we know that this man is a sinner.
25 He answered and said to them, If he is a sinner I do not know. But one thing I do know: I was blind, and now behold, I see!
26 Again they said to him, What did He do to you; how did He open your eyes for you?
27 He said to them, I told you, and you did not hear. Why do you again want to hear? Do you also want to become talmidim?
28 And they reviled him and said to him, You are a talmid of that [one], but we are talmidim of Moshe.
29 And we know that Eloah spoke with Moshe, but as for this [one], we do not know from where He is.
30 That man answered and said to them, In this, there is therefore [something] to be admired, because you do not know from where He is. Yet, He opened my eyes!
31 And we know that Eloah does not hear the voice of sinners: but whoever fears Him and does His will, He hears.
32 From the ages it has not been heard, that a man has opened the eyes of one who was born blind.
33 If this [one] was not from Eloah, He would not be able to do this.
34 They answered and said to him, You were born entirely in sins, and you teach us? And they cast him out.
35 And Yeshua heard that they had cast him out. And He found him, and said to him: Do you have trust in the Son of Eloah?
36 That one who was healed answered and said, Who is He, my Adon, that I might have trust in Him?
37 Yeshua said to him: You have seen Him, and He who speaks with you, is He.
38 And he said, I have trust, my Adon, and he fell down and paid Him homage.
39 And Yeshua said: I have come for the judgment of this world: that those who do not see might see, and those who see, might become blind.
40 And those of the P’rushim who were with Him, heard these things and said to Him, Are we also blind?
41 Yeshua said to them: If you were blind, you would have no sin: but now you say, We see. Because of this, your sin is maintained.
(Jn. 9)
1 And as He passed by, He saw a blind man, who was [blind] from the womb of his mother.
2 And His talmidim asked Him and said, Rabbi, who sinned: this [blind man] or his parents, so that he was born blind?
3 Yeshua said to them: Neither did he sin, nor his parents. But that the works of Eloah might be seen in him,
4 It is necessary for Me to do the works of Him who sent Me while it is day: the night will come, when man will not be able to labor.
5 As long as I am in the world, I am the light of the world.
6 And after He had said these things, He spat on the ground, and formed clay from His spittle, and anointed the eyes of that blind man.
7 And He said to him: Go wash your face with an immersion of Shiloach: and he went [and] washed, and came seeing.
8 And his neighbors, and those by whom previously he was seen begging, were saying, Is this not he, who sat and begged?
9 Some were saying, This is he: but others were saying, No, but he resembles him a lot. But he said, I am he!
10 They were saying to him, How were your eyes opened?
11 He answered and said to them, A man whose Name is Yeshua, made clay, and anointed me on my eyes, and said to me, Go, wash your face with an immersion of Shiloach: and I went, I washed, and I received sight.
12 They said to him, Where is He? He said to them, I do not know.
13 And they brought that one who previously was blind, to the P’rushim.
14 And it was the Sabbath, when Yeshua made the clay and opened his eyes for him.
15 And the P’rushim again asked him, How did you receive sight? And he said to them, He placed clay upon my eyes: and I washed, and I received sight.
16 And some of the P’rushim were saying, This man is not from Eloah because He does not keep the Sabbath, and, He formed clay.1107 But others were saying, How is a man who is] a sinner, able to do these signs? And there was division among them.
17 Again they spoke to that blind man, What do you, say about Him who opened your eyes for you? He said to them, I say, that He is a prophet.
18 But the Judeans did not believe that he was blind, and saw, until they had called the parents of him who saw.
19 And they asked them, Is this your son whom you say was born blind; how does he now see?
20 And his parents answered and said, We know that he is our son, and that he was born blind,
21 But how he now sees, or who opened his eyes for him, we do not know. Indeed, he has come of age, ask him: he can speak for his nefesh.
22 His parents said these things because they were afraid of the Judeans: for the Judeans had decided, that if a man would confess Him; that He is the Messiah, they would cast Him out of the synagogue.
23 Because of this, his parents said, He has come of age. Ask him.
24 And they called the man who was blind a second time, and said to him, Give glory to Eloah, for we know that this man is a sinner.
25 He answered and said to them, If he is a sinner I do not know. But one thing I do know: I was blind, and now behold, I see!
26 Again they said to him, What did He do to you; how did He open your eyes for you?
27 He said to them, I told you, and you did not hear. Why do you again want to hear? Do you also want to become talmidim?
28 And they reviled him and said to him, You are a talmid of that [one], but we are talmidim of Moshe.
29 And we know that Eloah spoke with Moshe, but as for this [one], we do not know from where He is.
30 That man answered and said to them, In this, there is therefore [something] to be admired, because you do not know from where He is. Yet, He opened my eyes!
31 And we know that Eloah does not hear the voice of sinners: but whoever fears Him and does His will, He hears.
32 From the ages it has not been heard, that a man has opened the eyes of one who was born blind.
33 If this [one] was not from Eloah, He would not be able to do this.
34 They answered and said to him, You were born entirely in sins, and you teach us? And they cast him out.
35 And Yeshua heard that they had cast him out. And He found him, and said to him: Do you have trust in the Son of Eloah?
36 That one who was healed answered and said, Who is He, my Adon, that I might have trust in Him?
37 Yeshua said to him: You have seen Him, and He who speaks with you, is He.
38 And he said, I have trust, my Adon, and he fell down and paid Him homage.
39 And Yeshua said: I have come for the judgment of this world: that those who do not see might see, and those who see, might become blind.
40 And those of the P’rushim who were with Him, heard these things and said to Him, Are we also blind?
41 Yeshua said to them: If you were blind, you would have no sin: but now you say, We see. Because of this, your sin is maintained.
(Jn. 9)
Therefore the International Nazarene Beit Din Says:
“The restrictions of the Sabbath are loosed, not only when danger to human life is in doubt, but for any act of healing, or any act of CHESED (loving kindness, mercy). CHESED outweighs the sacrificial offerings (Hosea 6:6; Mt. 12:5-6), and the sacrificial offerings outweigh the Sabbath (Lev. 23:37-38; Mt. 12:7). Activities such as making clay (Jn. 9) and reaping (Mt. 12:1-8) are permitted on Shabbat if a matter of CHESED is involved. One is loosed to perform "good" on Shabbat (Mt. 12:11-12=Lk. 6:9=Mk. 2:28). One may loose his ox or his ass from the stall and lead him away to watering. (Lk. 13:15) and if a sheep falls into a pit on Shabbat one is loosed to lay hold on it, and lift it out. (Mt. 12:11-12; Lk. 14:1-6) On the Shabbat a man may be circumcised that the Torah not be broken. (Jn. 7:21-24)
And the priests are loosed to sacrifice on Shabbat. (Lev. 23:37-38; Mt. 12:5-6)
“The restrictions of the Sabbath are loosed, not only when danger to human life is in doubt, but for any act of healing, or any act of CHESED (loving kindness, mercy). CHESED outweighs the sacrificial offerings (Hosea 6:6; Mt. 12:5-6), and the sacrificial offerings outweigh the Sabbath (Lev. 23:37-38; Mt. 12:7). Activities such as making clay (Jn. 9) and reaping (Mt. 12:1-8) are permitted on Shabbat if a matter of CHESED is involved. One is loosed to perform "good" on Shabbat (Mt. 12:11-12=Lk. 6:9=Mk. 2:28). One may loose his ox or his ass from the stall and lead him away to watering. (Lk. 13:15) and if a sheep falls into a pit on Shabbat one is loosed to lay hold on it, and lift it out. (Mt. 12:11-12; Lk. 14:1-6) On the Shabbat a man may be circumcised that the Torah not be broken. (Jn. 7:21-24)
And the priests are loosed to sacrifice on Shabbat. (Lev. 23:37-38; Mt. 12:5-6)
B:2 May Sabbath be loosed for matter of making known “the
knowledge or Elohim”?
knowledge or Elohim”?
We read concerning Messiah:
2 And there was there in Yerushalayim, one place for immersions, which is called in Hebrew, Beit Chesed: and it had in it five porches.
3 And many people were lying at these: who were sick, and blind, and lame, and withered, <and they were waiting for the movement of the water.
4 For an angel, from time to time descended to the [place for] washing, and moved the water. And whoever descended first after the movement of the water, was healed of every pain that he had. >
5 And there was there one man, who was in sickness thirty eight years.
6 Yeshua saw this man who was lying, and knew that he had had this sickness a long time. And He said to him: Do you want to be healed?
7 That sick man answered and said, Yes my Adon, but I have no one to place me in the immersion when the water is moved. But before I can come, another descends before me.
8 Yeshua said to him: Arise; take up your pallet and walk.
9 And immediately that man was healed: and he arose, took his pallet, and walked. And that day, was the Sabbath.
10 And the Judeans were saying to that one who was healed, It is the Sabbath. It is not permitted for you to carry your pallet.
11 But he answered and said to them, He who made me whole said to me: Take your pallet and walk.
12 And they asked him, Who is this man who told you to take your pallet and walk?
13 And he who was healed did not know who He was: for Yeshua had withdrawn from him, because of the large crowd that was in that place.
14 After a while, Yeshua found him in the Temple, and said to him: Behold, you are whole. Do not sin again, lest something that is worse than the first should happen to you.
15 And that man went and told the Judeans, that Yeshua was the one who had healed him.
16 And because of this, the Judeans were persecuting Yeshua, and seeking to kill Him; because He had done these things on the Sabbath.
17 But Yeshua said to them: My Father works until now; I also work.
(Jn. 5:1-17)
3 And many people were lying at these: who were sick, and blind, and lame, and withered, <and they were waiting for the movement of the water.
4 For an angel, from time to time descended to the [place for] washing, and moved the water. And whoever descended first after the movement of the water, was healed of every pain that he had. >
5 And there was there one man, who was in sickness thirty eight years.
6 Yeshua saw this man who was lying, and knew that he had had this sickness a long time. And He said to him: Do you want to be healed?
7 That sick man answered and said, Yes my Adon, but I have no one to place me in the immersion when the water is moved. But before I can come, another descends before me.
8 Yeshua said to him: Arise; take up your pallet and walk.
9 And immediately that man was healed: and he arose, took his pallet, and walked. And that day, was the Sabbath.
10 And the Judeans were saying to that one who was healed, It is the Sabbath. It is not permitted for you to carry your pallet.
11 But he answered and said to them, He who made me whole said to me: Take your pallet and walk.
12 And they asked him, Who is this man who told you to take your pallet and walk?
13 And he who was healed did not know who He was: for Yeshua had withdrawn from him, because of the large crowd that was in that place.
14 After a while, Yeshua found him in the Temple, and said to him: Behold, you are whole. Do not sin again, lest something that is worse than the first should happen to you.
15 And that man went and told the Judeans, that Yeshua was the one who had healed him.
16 And because of this, the Judeans were persecuting Yeshua, and seeking to kill Him; because He had done these things on the Sabbath.
17 But Yeshua said to them: My Father works until now; I also work.
(Jn. 5:1-17)
Why was it permitted to carry the pallet on the Sabbath? One may say “it is a matter of healing, and healing is permitted on the Sabbath.” Not so, for this man had already been healed, and carrying his
pallet was not needed to heal him. Why therefore was he instructed to carry his pallet?
pallet was not needed to heal him. Why therefore was he instructed to carry his pallet?
The International Nazarene Beit Din says:
“Shabbat May be Loosed for matters concerning "the knowledge of ELOHIM" - "The knowledge of ELOHIM is of greater weight
than burnt offerings (Hosea 6:6) and burnt offerings are of greater weight than Shabbat (Lev. 23:37-38; Mt. 12:5-6). Therefore "the knowledge of ELOHIM" is of greater weight than Shabbat. Activities such as carrying are therefore permitted on Shabbat in matters pertaining to "the knowledge of ELOHIM" (Jn. 5:1-15). This would include such activities as driving to Shabbat services.
than burnt offerings (Hosea 6:6) and burnt offerings are of greater weight than Shabbat (Lev. 23:37-38; Mt. 12:5-6). Therefore "the knowledge of ELOHIM" is of greater weight than Shabbat. Activities such as carrying are therefore permitted on Shabbat in matters pertaining to "the knowledge of ELOHIM" (Jn. 5:1-15). This would include such activities as driving to Shabbat services.
Iruvin
Travel on Sabbath
ERUVIN (Travel Restrictions on Sabbath)
Travel on Sabbath
ERUVIN (Travel Restrictions on Sabbath)
4:3 We read in the Torah "let no man go out of his place [on the Sabbath]" (Ex. 16:29) How are we to understand "place"?
The Pharisees say:
"He who went forth [on the Sabbath] on a permissible mission, but they said to him, `The mission has already been completed,' has two thousand cubits in every direction [in which to travel]." (m.Eruvin 4:3)
The Essenes say:
"One may not travel outside his city more than 1,000 cubits… A man may not voluntarily cross Sabbath borders on the Sabbath Day. A man may walk behind an animal to graze it outside his city up to 2,000 cubits." (Damascus Document 10, 20; 11, 3)
The International Nazarene Beit Din says:
"The in ancient times the "camp" had a radius of 2000 cubits in all directions (see m.Rosh HaShanna 2:5) and the "place outside the camp" where offerings such as the red heifer were made, was located at the Mount of Olives (m.Middot 1:3). Thus, when we read: `Then returned they unto Jerusalem from the Mount of Olives, which is from Jerusalem a sabbath day's journey.' (Acts 1:12) we are to understand that a "Sabbath Day's Journey" is 2,000 cubits ( .7 miles).
(Like all Sabbath halachot this is loosed for reasons of "mercy" or "making known the knowedge of Elohim" as noted in our previous Sabbath Halacha.)
In which we previously ruled:
The International Nazarene Beit Din says:
"Shabbat May be Loosed for matters concerning "the knowledge of ELOHIM" - "The knowledge of ELOHIM is of greater weight than burnt offerings (Hosea 6:6) and burnt offerings are of greater weight than Shabbat (Lev. 23:37-38; Mt. 12:5-6). Therefore "the knowledge of ELOHIM" is of greater weight than Shabbat. Activities such as carrying are therefore permitted on Shabbat in matters pertaining to "the knowledge of ELOHIM" (Jn. 5:1-15). This would include such activities as driving to Shabbat services.
Shekalim
Temple Tax
SHEKALIM (The Temple Tax)
Temple Tax
SHEKALIM (The Temple Tax)
A:1 The Temple Tax: How often is it paid?
We read in the Torah
11 And YHWH spoke unto Moshe, saying:
12 When you take the sum of the children of Yisra'el, according to their number, then shall they give every man, a ransom for his soul unto YHWH, when you number them: that there be no plague among them when you number them.
13 This they shall give, every one that passes among them that are numbered, half a shekel after the shekel of the sanctuary: the shekel is twenty gerahs; half a shekel for an offering to YHWH.
14 Every one that passes among them that are numbered, from twenty years old and upward, shall give the offering of YHWH.
15 The rich shall not give more, and the poor shall not give less than the half shekel, when they give the offering of YHWH--to make atonement for your souls.
16 And you shall take the atonement money from the children of Yisra'el, and shall appoint it for the service of the tent of meeting, that it may be a memorial for the children of Yisra'el before YHWH, to make atonement for your souls.
(Ex. 30:11-16)
12 When you take the sum of the children of Yisra'el, according to their number, then shall they give every man, a ransom for his soul unto YHWH, when you number them: that there be no plague among them when you number them.
13 This they shall give, every one that passes among them that are numbered, half a shekel after the shekel of the sanctuary: the shekel is twenty gerahs; half a shekel for an offering to YHWH.
14 Every one that passes among them that are numbered, from twenty years old and upward, shall give the offering of YHWH.
15 The rich shall not give more, and the poor shall not give less than the half shekel, when they give the offering of YHWH--to make atonement for your souls.
16 And you shall take the atonement money from the children of Yisra'el, and shall appoint it for the service of the tent of meeting, that it may be a memorial for the children of Yisra'el before YHWH, to make atonement for your souls.
(Ex. 30:11-16)
The Pharisees said:
"On the first day of Adar they make a public announcement concerning the shekel tax... On the fifteenth day of the same month they set up money changers tables in the provinces. On the twenty fifth day they set them up in the Temple. When they were set up in the Temple, they began to collect. Whom did they collect from? Levites and Israelites, Proselytes and freed slaves, but not women nor slaves or minors nor on whose behalf his father had begun to pay the Shekel, may not discontinue it again. But no collection was levied on the Priests, in order to promote peacefulness.
(m.Shekalim 1:1, 3)
(m.Shekalim 1:1, 3)
The Essenes said:
...concerning the Ransom: the money of the valuation which a man gives as ransom for his life shall be half a shekel in accordance with the shekel of the sanctuary. He shall give it only once in his life.
(4Q159 Frag 1; Col. 2; lines 6-7)
(4Q159 Frag 1; Col. 2; lines 6-7)
Messiah said:
25 ...The kings of the earth: of whom do they receive tribute and custom? Of their own children, or of strangers?
26 And he said, Of strangers. Then Yeshua said to him: If so, the children are free.
(Matt. 17:25-26)
26 And he said, Of strangers. Then Yeshua said to him: If so, the children are free.
(Matt. 17:25-26)
The International Nazarene Beit Din says:
One need pay the Temple Tax only once in his life. Once he pays the Tax he has a redeemed nefesh, and is no longer a stranger but are like sons of the King therefore is free of the tax.
One need pay the Temple Tax only once in his life. Once he pays the Tax he has a redeemed nefesh, and is no longer a stranger but are like sons of the King therefore is free of the tax.
May one keep a stricter Rabbinic halacha?
The Emissary Matthew records concerning Yeshua:
24 And when they had come into K'far Nachum, they that received the drachma came near to Kefa, and said to him, Does your rabbi pay the drachma?
25 And he said, Certainly. And as he came to the house, Yeshua prevented him, saying: How seems it to you, Shim'on? The kings of the earth: of whom do they receive tribute and custom? Of their own children, or of strangers?
26 And he said, Of strangers. Then Yeshua said to him: If so, the children are free.
27 But in order that we may not provoke them, go you to the sea, and cast the baited net, and take the fish that first comes up. And when you have opened its mouth, you will find a litra: that take, and give to them for Me and you.
(Matt. 17:24-27)
25 And he said, Certainly. And as he came to the house, Yeshua prevented him, saying: How seems it to you, Shim'on? The kings of the earth: of whom do they receive tribute and custom? Of their own children, or of strangers?
26 And he said, Of strangers. Then Yeshua said to him: If so, the children are free.
27 But in order that we may not provoke them, go you to the sea, and cast the baited net, and take the fish that first comes up. And when you have opened its mouth, you will find a litra: that take, and give to them for Me and you.
(Matt. 17:24-27)
The International Nazarene Beit Din says:
In order that one may not provoke the Rabbinic Community, it is permissable that they observe a stricter Rabbinic Halachah.
Channukah
Channukah
The Jerusalem Council, under the leadership of Judas Maccabee established the
feast of Channukahas a common statute and decree as we read in 1st Maccabees:
Channukah
The Jerusalem Council, under the leadership of Judas Maccabee established the
feast of Channukahas a common statute and decree as we read in 1st Maccabees:
And gathered together Y'hudah and his brothers all the congregation of the
assembly of Israel to establish the days of the dedication of the alter at this
time eight days. In every year and in the year and month and made it in the
month of Kislev in joy and in gladness.
(1Macc. 4:59 HRV)
assembly of Israel to establish the days of the dedication of the alter at this
time eight days. In every year and in the year and month and made it in the
month of Kislev in joy and in gladness.
(1Macc. 4:59 HRV)
And as we read in 2nd Maccabees:
5 Now upon the same day that the strangers profaned the temple, on the very
same day it was cleansed again, even the five and twentieth day of the same
month, which is Kislev.
6 And they kept the eight days with gladness, as in the feast of the
tabernacles, remembering that not long afore they had held the feast of the
tabernacles, when as they wandered in the mountains and dens like beasts.
7 Therefore they bare branches, and fair boughs, and palms also, and sang
psalms unto him that had given them good success in cleansing his place.
8 They ordained also by a common statute and decree, That every year those days
should be kept of the whole nation of the Jews.
(2Macc. 10:5-8 KJV)
same day it was cleansed again, even the five and twentieth day of the same
month, which is Kislev.
6 And they kept the eight days with gladness, as in the feast of the
tabernacles, remembering that not long afore they had held the feast of the
tabernacles, when as they wandered in the mountains and dens like beasts.
7 Therefore they bare branches, and fair boughs, and palms also, and sang
psalms unto him that had given them good success in cleansing his place.
8 They ordained also by a common statute and decree, That every year those days
should be kept of the whole nation of the Jews.
(2Macc. 10:5-8 KJV)
2nd Maccabees opens with two attached letters from the Jerusalem Council, the
first is addressed to the Jews in Egypt in general:
first is addressed to the Jews in Egypt in general:
1 The brothers, the Y'hudim that be at Yerushalayim and in the land of Y'hudah,
wish unto the brothers, the Y'hudim that are throughout Egypt, shalom, shalom
and blessings be with you:
2 Elohim be good to you, and remember his covenant that he made with Avraham,
Yiz'chak, and Ya'akov, his faithful servants;
3 And give you all an heart to serve him, and to do his will, with a good
courage and a willing mind;
4 And open your hearts in his Torah and commandments, and send you shalom,
5 And hear your prayers, and be at one with you, and never forsake you in time
of trouble.
6 And now we are here praying for you.
7 What time as Demetrius reigned, in the hundred threescore and ninth year, we
the Y'hudim wrote unto you in the extremity of trouble that came upon us in
those years, from the time that Jason and his company revolted from the
set-apart land and kingdom,
8 And burned the porch, and shed innocent blood: then we prayed unto YHWH, and
were heard; we offered also sacrifices and fine flour, and lit the menorahs, and
set forth the loaves.
9 And now see that you keep the feast of Sukkot in the month Kislev.
(2 Macc. 1:1-9)
wish unto the brothers, the Y'hudim that are throughout Egypt, shalom, shalom
and blessings be with you:
2 Elohim be good to you, and remember his covenant that he made with Avraham,
Yiz'chak, and Ya'akov, his faithful servants;
3 And give you all an heart to serve him, and to do his will, with a good
courage and a willing mind;
4 And open your hearts in his Torah and commandments, and send you shalom,
5 And hear your prayers, and be at one with you, and never forsake you in time
of trouble.
6 And now we are here praying for you.
7 What time as Demetrius reigned, in the hundred threescore and ninth year, we
the Y'hudim wrote unto you in the extremity of trouble that came upon us in
those years, from the time that Jason and his company revolted from the
set-apart land and kingdom,
8 And burned the porch, and shed innocent blood: then we prayed unto YHWH, and
were heard; we offered also sacrifices and fine flour, and lit the menorahs, and
set forth the loaves.
9 And now see that you keep the feast of Sukkot in the month Kislev.
(2 Macc. 1:1-9)
And the second is to Aristobulus, a teacher of King Ptolemy and to the Jews in
Egypt:
Egypt:
10 In the hundred fourscore and eighth year, the people that were at
Yerushalayim and in Y'hudah, and the council, and Y'hudah, sent greeting and
health unto Aristobulus, king Ptolemy's master, who was of the stock of the
anointed cohenim, and to the Y'hudim that were in Egypt:
11 Insomuch as Elohim has delivered us from great perils, we thank him highly,
as having been in battle against a king.
12 For he cast them out that fought within the set-apart city.
13 For when the leader was come into Persia, and the army with him that seemed
invincible, they were slain in the Temple of Nanea by the deceit of Nanea's
priests.
14 For Antiochus, as though he would marry her, came into the place, and his
friends that were with him, to receive money in name of a dowry.
15 Which when the priests of Nanea had set forth, and he was entered with a
small company into the compass of the Temple, they shut the Temple as soon as
Antiochus was come in:
16 And opening a privy door of the roof, they threw stones like thunderbolts,
and struck down the captain, hewed them in pieces, smote off their heads and
cast them to those that were without.
17 Blessed be our Elohim in all things, who has delivered up the ungodly.
18 Therefore whereas we are now purposed to keep the purification of the Temple
upon the five and twentieth day of the month Kislev, we thought it necessary to
certify you thereof, that you also might keep it, like the feast of the Sukkot,
and of the fire, which was given us when Nechemyah offered sacrifice, after that
he had built the Temple and the altar.
19 For when our fathers were led into Persia, the cohenim that were then devout
took the fire of the altar privily, and hid it in an hollow place of a pit
without water, where they kept it sure, so that the place was unknown to all
men.
20 Now after many years, when it pleased Elohim, Nechemyah, being sent from the
king of Persia, did send of the posterity of those cohenim that had hid it to
the fire: but when they told us they found no fire, but thick water;
21 Then commanded he them to draw it up, and to bring it; and when the
sacrifices were laid on, Nechemyah commanded the cohenim to sprinkle the wood
and the things laid thereupon with the water.
22 When this was done, and the time came that the sun shone, which afore was hid
in the cloud, there was a great fire kindled, so that every man marvelled.
23 And the cohenim made a prayer whilst the sacrifice was consuming, I say, both
the cohenim, and all the rest, Yahunatan beginning, and the rest answering
thereunto, as Nechemyah did.
24 And the prayer was after this manner; O YHWH, YHWH Elohim, Creator of all
things, who are fearful and strong, and righteous, and merciful, and the only
and gracious King,
25 The only giver of all things, the only just, almighty, and everlasting, you
that deliver Yisrael from all trouble, and did choose the fathers, and sanctify
them:
26 Receive the sacrifice for your whole people Yisrael, and preserve your own
portion, and sanctify it.
27 Gather those together that are scattered from us , deliver them that serve
among the heathen, look upon them that are despised and abhorred, and let the
heathen know that you are our Elohim.
28 Punish them that oppress us, and with pride do us wrong.
29 Plant your people again in your set-apart place, as Moshe has spoken .
30 And the cohenim sung psalms of thanksgiving.
31 Now when the sacrifice was consumed, Nechemyah commanded the water that was
left to be poured on the great stones.
32 When this was done, there was kindled a flame: but it was consumed by the
light that shined from the altar.
33 So when this matter was known, it was told the king of Persia, that in the
place, where the cohenim that were led away had hid the fire, there appeared
water, and that Nechemyah had purified the sacrifices therewith.
34 Then the king, inclosing the place, made it set-apart, after he had tried the
matter.
35 And the king took many gifts, and bestowed thereof on those whom he would
gratify.
36 And Nechemyah called this thing Naphthar, which is as much as to say, a
cleansing: but many men call it Nephi.
Yerushalayim and in Y'hudah, and the council, and Y'hudah, sent greeting and
health unto Aristobulus, king Ptolemy's master, who was of the stock of the
anointed cohenim, and to the Y'hudim that were in Egypt:
11 Insomuch as Elohim has delivered us from great perils, we thank him highly,
as having been in battle against a king.
12 For he cast them out that fought within the set-apart city.
13 For when the leader was come into Persia, and the army with him that seemed
invincible, they were slain in the Temple of Nanea by the deceit of Nanea's
priests.
14 For Antiochus, as though he would marry her, came into the place, and his
friends that were with him, to receive money in name of a dowry.
15 Which when the priests of Nanea had set forth, and he was entered with a
small company into the compass of the Temple, they shut the Temple as soon as
Antiochus was come in:
16 And opening a privy door of the roof, they threw stones like thunderbolts,
and struck down the captain, hewed them in pieces, smote off their heads and
cast them to those that were without.
17 Blessed be our Elohim in all things, who has delivered up the ungodly.
18 Therefore whereas we are now purposed to keep the purification of the Temple
upon the five and twentieth day of the month Kislev, we thought it necessary to
certify you thereof, that you also might keep it, like the feast of the Sukkot,
and of the fire, which was given us when Nechemyah offered sacrifice, after that
he had built the Temple and the altar.
19 For when our fathers were led into Persia, the cohenim that were then devout
took the fire of the altar privily, and hid it in an hollow place of a pit
without water, where they kept it sure, so that the place was unknown to all
men.
20 Now after many years, when it pleased Elohim, Nechemyah, being sent from the
king of Persia, did send of the posterity of those cohenim that had hid it to
the fire: but when they told us they found no fire, but thick water;
21 Then commanded he them to draw it up, and to bring it; and when the
sacrifices were laid on, Nechemyah commanded the cohenim to sprinkle the wood
and the things laid thereupon with the water.
22 When this was done, and the time came that the sun shone, which afore was hid
in the cloud, there was a great fire kindled, so that every man marvelled.
23 And the cohenim made a prayer whilst the sacrifice was consuming, I say, both
the cohenim, and all the rest, Yahunatan beginning, and the rest answering
thereunto, as Nechemyah did.
24 And the prayer was after this manner; O YHWH, YHWH Elohim, Creator of all
things, who are fearful and strong, and righteous, and merciful, and the only
and gracious King,
25 The only giver of all things, the only just, almighty, and everlasting, you
that deliver Yisrael from all trouble, and did choose the fathers, and sanctify
them:
26 Receive the sacrifice for your whole people Yisrael, and preserve your own
portion, and sanctify it.
27 Gather those together that are scattered from us , deliver them that serve
among the heathen, look upon them that are despised and abhorred, and let the
heathen know that you are our Elohim.
28 Punish them that oppress us, and with pride do us wrong.
29 Plant your people again in your set-apart place, as Moshe has spoken .
30 And the cohenim sung psalms of thanksgiving.
31 Now when the sacrifice was consumed, Nechemyah commanded the water that was
left to be poured on the great stones.
32 When this was done, there was kindled a flame: but it was consumed by the
light that shined from the altar.
33 So when this matter was known, it was told the king of Persia, that in the
place, where the cohenim that were led away had hid the fire, there appeared
water, and that Nechemyah had purified the sacrifices therewith.
34 Then the king, inclosing the place, made it set-apart, after he had tried the
matter.
35 And the king took many gifts, and bestowed thereof on those whom he would
gratify.
36 And Nechemyah called this thing Naphthar, which is as much as to say, a
cleansing: but many men call it Nephi.
1 It is also found in the records, that Yeremiyahu the prophet commanded them
that were carried away to take of the fire, as it has been signified:
2 And how that the prophet, having given them the Torah, charged them not to
forget the commandments of YHWH, and that they should not err in their minds,
when they see images of silver and gold, with their ornaments.
3 And with other such speeches exhorted he them, that the Torah should not
depart from their hearts.
4 It was also contained in the same writing, that the prophet, being warned of
Elohim, commanded the tabernacle and the ark to go with him, as he went forth
onto the mountain, where Moshe climbed up , and saw the heritage of YHWH .
5 And when Yeremiyahu came thither, he found an hollow cave, wherein he laid the
tabernacle, and the ark, and the altar of incense, and so stopped the door.
6 And some of those that followed him came to mark the way, but they could not
find it.
7 Which when Yeremiyahu perceived, he blamed them, saying, As for that place, it
shall be unknown until the time that Elohim gather his people again together,
and receive them unto mercy.
8 Then shall YHWH show them these things, and the glory of YHWH shall appear,
and the cloud also, as it was showed under Moshe, and as when Shlomo desired
that the place might be honourably sanctified.
9 It was also declared, that he being wise offered the sacrifice of dedication,
and of the finishing of the Temple .
10 And as when Moshe prayed unto YHWH, the fire came down from heaven, and
consumed the sacrifices : even so prayed Shlomo also, and the fire came down
from heaven, and consumed the burnt offerings .
11 And Moshe said, Because the sin offering was not to be eaten, it was consumed
.
12 So Shlomo kept those eight days .
13 The same things also were reported in the writings and commentaries of
Nechemyah; and how he founding a library gathered together the acts of the
kings, and the prophets, and of David, and the epistles of the kings concerning
the set-apart gifts.
14 In like manner also Y'hudah gathered together all those things that were lost
by reason of the war we had, and they remain with us,
15 Wherefore if you have need thereof, send some to fetch them unto you.
16 Whereas we then are about to celebrate the purification, we have written unto
you, and you shall do well, if you keep the same days.
17 We hope also, that the Elohim, that delivered all his people, and gave them
all a heritage, and the kingdom, and the priesthood, and the sanctuary,
18 As he promised in the Torah, will shortly have mercy upon us, and gather us
together out of every land under heaven into the set-apart place : for he has
delivered us out of great troubles, and has purified the place.
19 Now as concerning Y'hudah Maccabee, and his brothers, and the purification of
the great Temple, and the dedication of the altar,
20 And the wars against Antiochus Epiphanes, and Eupator his son,
21 And the manifest signs that came from heaven unto those that behaved
themselves manfully to their honour for Judaism : so that, being but a few, they
overcame the whole country, and chased barbarous multitudes,
22 And recovered again the Temple renowned all the world over, and freed the
city, and upheld the laws which were going down, YHWH being gracious unto them
with all favour:
23 All these things, I say, being declared by Jason of Cyrene in five books, we
will assay to abridge in one volume. [i.e. 2nd Maccabees]
(2nd Maccabees 1:10-2:23)
that were carried away to take of the fire, as it has been signified:
2 And how that the prophet, having given them the Torah, charged them not to
forget the commandments of YHWH, and that they should not err in their minds,
when they see images of silver and gold, with their ornaments.
3 And with other such speeches exhorted he them, that the Torah should not
depart from their hearts.
4 It was also contained in the same writing, that the prophet, being warned of
Elohim, commanded the tabernacle and the ark to go with him, as he went forth
onto the mountain, where Moshe climbed up , and saw the heritage of YHWH .
5 And when Yeremiyahu came thither, he found an hollow cave, wherein he laid the
tabernacle, and the ark, and the altar of incense, and so stopped the door.
6 And some of those that followed him came to mark the way, but they could not
find it.
7 Which when Yeremiyahu perceived, he blamed them, saying, As for that place, it
shall be unknown until the time that Elohim gather his people again together,
and receive them unto mercy.
8 Then shall YHWH show them these things, and the glory of YHWH shall appear,
and the cloud also, as it was showed under Moshe, and as when Shlomo desired
that the place might be honourably sanctified.
9 It was also declared, that he being wise offered the sacrifice of dedication,
and of the finishing of the Temple .
10 And as when Moshe prayed unto YHWH, the fire came down from heaven, and
consumed the sacrifices : even so prayed Shlomo also, and the fire came down
from heaven, and consumed the burnt offerings .
11 And Moshe said, Because the sin offering was not to be eaten, it was consumed
.
12 So Shlomo kept those eight days .
13 The same things also were reported in the writings and commentaries of
Nechemyah; and how he founding a library gathered together the acts of the
kings, and the prophets, and of David, and the epistles of the kings concerning
the set-apart gifts.
14 In like manner also Y'hudah gathered together all those things that were lost
by reason of the war we had, and they remain with us,
15 Wherefore if you have need thereof, send some to fetch them unto you.
16 Whereas we then are about to celebrate the purification, we have written unto
you, and you shall do well, if you keep the same days.
17 We hope also, that the Elohim, that delivered all his people, and gave them
all a heritage, and the kingdom, and the priesthood, and the sanctuary,
18 As he promised in the Torah, will shortly have mercy upon us, and gather us
together out of every land under heaven into the set-apart place : for he has
delivered us out of great troubles, and has purified the place.
19 Now as concerning Y'hudah Maccabee, and his brothers, and the purification of
the great Temple, and the dedication of the altar,
20 And the wars against Antiochus Epiphanes, and Eupator his son,
21 And the manifest signs that came from heaven unto those that behaved
themselves manfully to their honour for Judaism : so that, being but a few, they
overcame the whole country, and chased barbarous multitudes,
22 And recovered again the Temple renowned all the world over, and freed the
city, and upheld the laws which were going down, YHWH being gracious unto them
with all favour:
23 All these things, I say, being declared by Jason of Cyrene in five books, we
will assay to abridge in one volume. [i.e. 2nd Maccabees]
(2nd Maccabees 1:10-2:23)
The Pharisees said:
What is the reason for Channukah? For our Rabbis taught: On
the 25th of Kislev begin the days of Channukah, which are
eight, during which lamentation for the dead and fasting are
forbidden. For when the Greeks entered the Temple, they
defiled all the oils in it, and when the Hasmonean dynasty
prevailed against and defeated them, they [the Maccabees]
searched and found only one cruse of oil which possessed the
seal of the High Priest, but which contained sufficient oil for
only one day's lighting; yet a miracle occurred there and they
lit [the lamp] for eight days. The following year these days
were appointed a Festival with the recitation of Hallel and
thanksgiving.
(b.Shabbat 21b)
the 25th of Kislev begin the days of Channukah, which are
eight, during which lamentation for the dead and fasting are
forbidden. For when the Greeks entered the Temple, they
defiled all the oils in it, and when the Hasmonean dynasty
prevailed against and defeated them, they [the Maccabees]
searched and found only one cruse of oil which possessed the
seal of the High Priest, but which contained sufficient oil for
only one day's lighting; yet a miracle occurred there and they
lit [the lamp] for eight days. The following year these days
were appointed a Festival with the recitation of Hallel and
thanksgiving.
(b.Shabbat 21b)
The Feast Channukah was established by our forefathers as eight days of
rejoicing beginning with the 25th of Kislev.
rejoicing beginning with the 25th of Kislev.
Therefore the International Nazarene Beit Din declares that each year eight days
beginning with the 25th of Kislev shall be celebrated as The Feast of Channukah.
beginning with the 25th of Kislev shall be celebrated as The Feast of Channukah.
Chag Yeshua
Chag Yeshua
We read in the Third Book of Maccabees:
Chag Yeshua
We read in the Third Book of Maccabees:
31 Accordingly those disgracefully treated and near to death, or rather, who
stood at its gates, arranged for a Feast of Deliverance instead of a bitter and
lamentable death, and full of joy they apportioned to celebrants the place which
had been prepared for their destruction and burial.
32 They ceased their chanting of dirges and took up the song of their fathers,
praising God, their Savior and worker of wonders. Putting an end to all mourning
and wailing, they formed choruses as a sign of peaceful joy.
33 Likewise also the king, after convening a great banquet to celebrate these
events, gave thanks to heaven unceasingly and lavishly for the unexpected rescue
which he had experienced.
34 And those who had previously believed that the Jews would be destroyed and
become food for birds, and had joyfully registered them, groaned as they
themselves were overcome by disgrace, and their fire-breathing boldness was
ignominiously quenched.
35 But the Jews, when they had arranged the aforementioned choral group, as we
have said before, passed the time in feasting to the accompaniment of joyous
thanksgiving and psalms.
36 And when they had ordained a public rite for these things in their whole
community and for their descendants, they instituted the observance of the
aforesaid days as a festival, not for drinking and gluttony, but because of the
deliverance that had come to them through God.
37 Then they petitioned the king, asking for dismissal to their homes.
38 So their registration was carried out from the twenty-fifth of Pachon to the
fourth of Epeiph, for forty days; and their destruction was set for the fifth to
the seventh of Epeiph, the three days
39 on which the Lord of all most gloriously revealed his mercy and rescued them
all together and unharmed.
40 Then they feasted, provided with everything by the king, until the
fourteenth day, on which also they made the petition for their dismissal.
(3 Macc. 6:31-40)
stood at its gates, arranged for a Feast of Deliverance instead of a bitter and
lamentable death, and full of joy they apportioned to celebrants the place which
had been prepared for their destruction and burial.
32 They ceased their chanting of dirges and took up the song of their fathers,
praising God, their Savior and worker of wonders. Putting an end to all mourning
and wailing, they formed choruses as a sign of peaceful joy.
33 Likewise also the king, after convening a great banquet to celebrate these
events, gave thanks to heaven unceasingly and lavishly for the unexpected rescue
which he had experienced.
34 And those who had previously believed that the Jews would be destroyed and
become food for birds, and had joyfully registered them, groaned as they
themselves were overcome by disgrace, and their fire-breathing boldness was
ignominiously quenched.
35 But the Jews, when they had arranged the aforementioned choral group, as we
have said before, passed the time in feasting to the accompaniment of joyous
thanksgiving and psalms.
36 And when they had ordained a public rite for these things in their whole
community and for their descendants, they instituted the observance of the
aforesaid days as a festival, not for drinking and gluttony, but because of the
deliverance that had come to them through God.
37 Then they petitioned the king, asking for dismissal to their homes.
38 So their registration was carried out from the twenty-fifth of Pachon to the
fourth of Epeiph, for forty days; and their destruction was set for the fifth to
the seventh of Epeiph, the three days
39 on which the Lord of all most gloriously revealed his mercy and rescued them
all together and unharmed.
40 Then they feasted, provided with everything by the king, until the
fourteenth day, on which also they made the petition for their dismissal.
(3 Macc. 6:31-40)
The Feast of Deliverance (Chag Yeshua) was established by our forefathers as
seven days of rejoicing from the 8th to the 14th of the Egyptian month of Epeiph
(2Macc. 6:37-40). The Egyptian calendar of the time was a Solar Calendar and
these days on the Egyptian calendar of that time correspond to 19-25 August 217
BCE on the Julian Calendar and this was 12th-18th Elul 3544 on the Hebrew
calendar.
seven days of rejoicing from the 8th to the 14th of the Egyptian month of Epeiph
(2Macc. 6:37-40). The Egyptian calendar of the time was a Solar Calendar and
these days on the Egyptian calendar of that time correspond to 19-25 August 217
BCE on the Julian Calendar and this was 12th-18th Elul 3544 on the Hebrew
calendar.
Therefore the International Nazarene Beit Din declares that each year the 12th
through the 18th of Elul shall be celebrated as CHAG YESHUA, The Feast of
Deliverance.
through the 18th of Elul shall be celebrated as CHAG YESHUA, The Feast of
Deliverance.
3. Nashim
Yebamot
Marriage to a Sister's Daughter
Marriage to a Sister's Daughter
Marriage to a Sister's Daughter
Marriage to a Sister's Daughter
A:1 May a man marry the daughter of his sister?
The Pharisees say:
Concerning him who... marries his sister's daughter ... Scripture says, Then shall you call, and YHWH will answer; you shall cry and He will say: `Here I am'.
(b.Yeb. 62b-63a)
Concerning him who... marries his sister's daughter ... Scripture says, Then shall you call, and YHWH will answer; you shall cry and He will say: `Here I am'.
(b.Yeb. 62b-63a)
The Essenes say:
They [the Pharisees] [permit] each man to marry the daughter of his brothers and the daughter of his sister, although Moses said, "Unto the sister of your mother you shall not draw near; she is the flesh of your mother" (Lev. 18:13). But the law of cansanguinity is written for males and females alike, so if the brother's daughter uncovers the nakedness of the bother of her father, she is the flesh of her father.
(Damascus Document 4, 6b-11a)
They [the Pharisees] [permit] each man to marry the daughter of his brothers and the daughter of his sister, although Moses said, "Unto the sister of your mother you shall not draw near; she is the flesh of your mother" (Lev. 18:13). But the law of cansanguinity is written for males and females alike, so if the brother's daughter uncovers the nakedness of the bother of her father, she is the flesh of her father.
(Damascus Document 4, 6b-11a)
The International Nazarene Beit Din says:
The rules against incest are the same for males and female so that a man may not marry his sister's daughter.
The rules against incest are the same for males and female so that a man may not marry his sister's daughter.
Nedarim
Vows by Euphemism
1:1 All euphemisms for vows are equivalent to vows...(m.Nedarim 1:1) If he said "[May it be to me] like the lamb [offering], Like the [Temple] sheds," "Like the wood," "Like the fire," "Like the altar," "Like the sanctuary," "Like Jerusalem."-- If he vowed by the name of one of any of the utensils used for the altar, Even though he has not used the word korban-- lo, this one has vowed by korban.
Rabbi Judah says, "He who says, "Jerusalem," has said nothing [that is a vow].(m.Nedarim 1:3)
1:1 All euphemisms for vows are equivalent to vows...(m.Nedarim 1:1) If he said "[May it be to me] like the lamb [offering], Like the [Temple] sheds," "Like the wood," "Like the fire," "Like the altar," "Like the sanctuary," "Like Jerusalem."-- If he vowed by the name of one of any of the utensils used for the altar, Even though he has not used the word korban-- lo, this one has vowed by korban.
Rabbi Judah says, "He who says, "Jerusalem," has said nothing [that is a vow].(m.Nedarim 1:3)
16 Woe to you, blind guides, who say, Whoever swears by the Temple, is not obligated: but he that swears by the gold of the Temple, is obligated.
17 Fools and blind! Which is greater, the gold, or the Temple that sanctifies the gold?
18 And Whoever swears by the altar, is not obligated, but he that swears by the gift that is upon it, is obligated.
19 O blind! Which is greater, the gift: or the altar that sanctifies the gift?
20 He that swears by the altar, swears by it, and by all things thereon.
21 And he that swears by the Temple, swears by it, and by that which abides therein.
22 And he that has sworn by heaven, swears by the throne of Elohim, and by Him that sits thereon.
(Mt. 23:16-22)
17 Fools and blind! Which is greater, the gold, or the Temple that sanctifies the gold?
18 And Whoever swears by the altar, is not obligated, but he that swears by the gift that is upon it, is obligated.
19 O blind! Which is greater, the gift: or the altar that sanctifies the gift?
20 He that swears by the altar, swears by it, and by all things thereon.
21 And he that swears by the Temple, swears by it, and by that which abides therein.
22 And he that has sworn by heaven, swears by the throne of Elohim, and by Him that sits thereon.
(Mt. 23:16-22)
The International Nazarene Beit Din says:
He who vows by a euphemism is bound by the euphemism as if by a vow whether the euphemism is analogous or whether it is by a euphemism to that with is of greater weight than that which is analogous.
Vows Loosed by Honoring a Parent
(Corresponding to m.Nedarim 9:1)
R. Elieazar says: they loose a vow for a man by reference to the honor of his father or mother. (m.Nedarim 9:1) and the Pharisaic sages prohibit. (m.Nedarim 9:1) said R. Tzadok: before they loose a vow for him by reference to his father or mother let them loose his vow by reference to the honor of HaMakom. If so there will be no vow. (m.Nedarim 9:1)
(Corresponding to m.Nedarim 9:1)
R. Elieazar says: they loose a vow for a man by reference to the honor of his father or mother. (m.Nedarim 9:1) and the Pharisaic sages prohibit. (m.Nedarim 9:1) said R. Tzadok: before they loose a vow for him by reference to his father or mother let them loose his vow by reference to the honor of HaMakom. If so there will be no vow. (m.Nedarim 9:1)
But the Pharisaic sages concede to R. Elieazar, that in a matter that is between him and his mother or father they loose his vow by reference to his father or mother." (m.Nedarim 9:1)
There was one in Beit Horon whose father was bound by a vow from deriving profit from him. And he was marrying off his son, and he said to his fellow, `The courtyard and the banquet are given over to you as a gift. But they are before you only so that [my] father may come and eat with us at the banquet.' The fellow said, `Now if they are really mine, then behold, they are consecrated to heaven.' He said, `I did not give you what is mine so you could consecrate it to heaven!' He said to him, `You did not give me what is yours except so that you and your father could eat and drink and be friends again, and so the sin [of
violating the vow] could rest on my head!' (some mss. have `his head') Now the case came before sages, They ruled, `Any act of giving that is not such that, if one sanctified it to heaven, it is sanctified, is no act of giving."
(m.Nedarim 5:6)
violating the vow] could rest on my head!' (some mss. have `his head') Now the case came before sages, They ruled, `Any act of giving that is not such that, if one sanctified it to heaven, it is sanctified, is no act of giving."
(m.Nedarim 5:6)
But Messiah Said:
3...And why do you transgress the commandments of Elohim--by means of your decrees?
4 Is it not written in your Torah from the mouth of Elohim, Honor your father and your mother? And moreover written, And he that curses his father and his mother will surely die?
5 But you say, Whoever says to father and mother, It is all an offering-- whatever of mine might profit you,
6 And he honors not his father and his mother. Thus have you made void the commandments of Elohim, on account of your judgments.
(Matt. 15:3b-6)
4 Is it not written in your Torah from the mouth of Elohim, Honor your father and your mother? And moreover written, And he that curses his father and his mother will surely die?
5 But you say, Whoever says to father and mother, It is all an offering-- whatever of mine might profit you,
6 And he honors not his father and his mother. Thus have you made void the commandments of Elohim, on account of your judgments.
(Matt. 15:3b-6)
The International Nazarene Beit Din says:
A vow is loosed for a man by reference to the honor of his father or his mother.
Gittin
Divorce and Polygamy
A:1 Although polygamy is not forbidden by the Torah, it does violate the principle of Yesod HaBriah (the principle/foundation of creation) because he who made man in the beginning, 'made them male and female' (Gen. 1:27) 'Wherefore shall a man shall leave his father and his mother, and cleave to his wife, and the two shall become one
flesh' (Gen. 2:24) And now then, they are no more two but one flesh only.
Divorce and Polygamy
A:1 Although polygamy is not forbidden by the Torah, it does violate the principle of Yesod HaBriah (the principle/foundation of creation) because he who made man in the beginning, 'made them male and female' (Gen. 1:27) 'Wherefore shall a man shall leave his father and his mother, and cleave to his wife, and the two shall become one
flesh' (Gen. 2:24) And now then, they are no more two but one flesh only.
Divorce also violates the principle of Yesod HaBriah because the divorced man has more than one wife in his lifetime. What therefore Elohim has joined together man cannot separate.
Moshe then commanded to give a bill of divorcement, and to put a wife away if she was not pleasing in her husbands eyes" (Deut. 24:1, 3) on account of the hardness of our hearts, allowed us to put away our wives, but from the beginning it was not so. every man that has put away, or shall put away his wife, except it be for DAVAR Z'NOT, and takes another, commits adultery. And whoever takes the divorced also commits adultery.
DAVAR Z'NOT is to be understood as "going astray" and may refer to the wife who will not be subject to her husband's headship, as we read "For, behold, they that go far from You shall perish; You do destroy all them THAT GO ASTRAY from you. (Ps. 73:27)" and "For just as you do not let the water go and abound, thus do not let the wicked wife go and sin. And if she will not follow your direction, cut her off from your flesh, and divorce her from your house." (Sira 25:25-26). And as Paul writes:" Wives be subject to your husbands as to our Adon, because the husband is the head of the wife, Even as the Messiah is head of the Assembly; and he is the life-giver of the body. But even as the Assembly is subject to the Messiah, So also wives [should be
subject] to their husbands in everything." (Eph. 5:22-27 see also Gen. 3:16; Eph. 5:22-27; 1Cor. 11:3; 14:34-35; Col. 3:18; Titus 2:2-5; 1Kefa 3:1-7).
subject] to their husbands in everything." (Eph. 5:22-27 see also Gen. 3:16; Eph. 5:22-27; 1Cor. 11:3; 14:34-35; Col. 3:18; Titus 2:2-5; 1Kefa 3:1-7).
Divorce is always a last resort. Even when there is a matter of Z'NOT, though a man has the right to divorce, the preferred way is to forgive and work out the problems. Divorce should be reserved for situations from which repentance is not forthcoming or where the Z'NOT is not likely to stop.
Kiddushin
Abortion
Abortion
A:1 Abortion: Is it permitted?
The Scriptures are the standard for the lives of Nazarene Jews not only in its direct commands, but also in its example and overall plan. It is clear that YHVH has a plan and purpose for each of His creations, and the destroying of innocent life is rebellion against that plan.
The fact that the word "abortion" does not appear in the Bible does not mean that YHVH is silent on the subject. He mentions the unborn, including the embryo and the fetus, and shows that He considers the unborn, starting with conception, to be a person with a purpose.
It is clear then that the act of "Therapeutic Abortion" is the sinful termination of innocent human life. It therefore qualifies as murder. Since murder is sin, being a party to abortion in any way, shape or form is a sin. Although the question of abortion is often considered "complex," we believe that the answer to the question of whether or not abortion is murder is clear and straightforward.
Murder is simply the taking of an innocent human life. This is to be differentiated from "killing" when there is a righteous purpose for it. For example, the Bible sets up special cities to which a person may flee who has killed a person "by accident." The person may stay and be protected in one of these special cities until the family of the deceased has stopped looking for the person for the purpose of revenge.
Also, YHVH Himself commands capital punishment, the death penalty, for the breaking of certain commands, including defiling the Sabbath, adultery, etc.
Self defense is clearly a valid reason for "killing" since the life being terminated is not innocent life.
However, the taking of innocent life is considered a "sin" and "wickedness."
Ex. 20:13; 23:7
20:13 Do not murder.
23:7 Keep away from fraud, and do not cause the death of the innocent and righteous; for I will not justify the wicked.
3. Definition of a Person.
23:7 Keep away from fraud, and do not cause the death of the innocent and righteous; for I will not justify the wicked.
3. Definition of a Person.
A human being’s person hood begins not at the time that he or she has completed development in the womb and is transferred out of the mother into the world. It is clear from Scripture that there is a seamless continuity in the life of a person from the moment of conception.
YHVH knows each person from the beginning:
Jeremiah I:4-5:
Here is the word of YHVH that came to me:
"Before I formed you in the womb, I knew you; before you were born, I separated you for myself. I have appointed you to be a prophet to the nations."
"Before I formed you in the womb, I knew you; before you were born, I separated you for myself. I have appointed you to be a prophet to the nations."
A person has a YHVH-given purpose in His Kingdom from conception:
Ps. 139:13-16:
(13) For you fashioned my inmost being, you knit me together in my mother’s womb.
(14) I thank you because I am awesomely made, wonderfully; your works are wonders -- I know this very well.
(15) My bones were not hidden from you when I was being made in secret, intricately woven in the depths of the earth.
(16) Your eyes could see me as an embryo, but in your book all my days were already written; my days had been shaped before any of them existed.
(14) I thank you because I am awesomely made, wonderfully; your works are wonders -- I know this very well.
(15) My bones were not hidden from you when I was being made in secret, intricately woven in the depths of the earth.
(16) Your eyes could see me as an embryo, but in your book all my days were already written; my days had been shaped before any of them existed.
The Spirit of Elohim is with a person in his/her mother’s womb:
Luke 1:11-17
(11) when there appeared to him an angel of YHVHstanding to the right of the incense altar.
(12) Z’khariyah was startled and terrified at the sight.
(13) But the angel said to him, "Don’t be afraid, Z’khariyah; because your prayer has been heard. Your wife Elisheva will bear you a son, and you are to name him Yochanan.
(14)He will be a joy and a delight to you, and many people will rejoice when he is born
(15) for he will be great in the sight of YHVH. He is never to drink wine or other liquor, and he will be filled with the Ruach HaKodesh even from his mother 's womb.
(16) He will turn many of the people of Isra’el to YHVH their Elohim (17) He will go out ahead of YHVH in the spirit and power of Eliyahu to turn the hearts of fathers to their children and the disobedient to the wisdom of the righteous, to make ready for YHVH a people prepared."
(12) Z’khariyah was startled and terrified at the sight.
(13) But the angel said to him, "Don’t be afraid, Z’khariyah; because your prayer has been heard. Your wife Elisheva will bear you a son, and you are to name him Yochanan.
(14)He will be a joy and a delight to you, and many people will rejoice when he is born
(15) for he will be great in the sight of YHVH. He is never to drink wine or other liquor, and he will be filled with the Ruach HaKodesh even from his mother 's womb.
(16) He will turn many of the people of Isra’el to YHVH their Elohim (17) He will go out ahead of YHVH in the spirit and power of Eliyahu to turn the hearts of fathers to their children and the disobedient to the wisdom of the righteous, to make ready for YHVH a people prepared."
The International Nazarene Beit Din Says:
Any action or lack of action which intentionally causes the death of an unborn child, from the moment of conception on, shall be considered murder, and shall not be allowed or condoned in the Nazarene Community.
4. Nezikin
Sanhedrin
Matter Brought to the Beit Din
A:1 Who may bring a matter of sin to the Beit Din?
Only the victim, as Messiah said:
"If your brother sin against you…" (Mt. 18:15)
A:1 Who may bring a matter of sin to the Beit Din?
Only the victim, as Messiah said:
"If your brother sin against you…" (Mt. 18:15)
A:2 When may a victim bring an accusation to the Beit Din?
Only after first seeking reconciliation twice, first alone, and then with two or more witnesses.
The Essenes said:
And as for that which He has said: `You shall not take vengeance nor bear a
grudge against the children of your people,'(Lev. 19:18) every man of those who
have entered into the covenant, who brings a charge against his neighbor whom he
had not rebuked before witnesses, and yet brings it in his fierce wrath or
recounts (it) to his elders in order to bring him into contempt, is taking
vengeance and bearing a grudge. (Damascus Document Col. 9 lines 2-5)
grudge against the children of your people,'(Lev. 19:18) every man of those who
have entered into the covenant, who brings a charge against his neighbor whom he
had not rebuked before witnesses, and yet brings it in his fierce wrath or
recounts (it) to his elders in order to bring him into contempt, is taking
vengeance and bearing a grudge. (Damascus Document Col. 9 lines 2-5)
As Messiah said: "go and reprove him between you and him alone: and if he will
hear you, you have won your brother. But if he will not hear you, take to
yourself one witness or two: that at the mouth of two or three witnesses, every
word may be established (Deut. 17:6 & 19:15) And if he will not hear them, speak
to him in the assembly…" (Mt. 18:15-17) And what is the
"assembly" here? It is to be understood in no other way than the "judges that
shall be in those days" (Deut. 17:9; 19:17)
hear you, you have won your brother. But if he will not hear you, take to
yourself one witness or two: that at the mouth of two or three witnesses, every
word may be established (Deut. 17:6 & 19:15) And if he will not hear them, speak
to him in the assembly…" (Mt. 18:15-17) And what is the
"assembly" here? It is to be understood in no other way than the "judges that
shall be in those days" (Deut. 17:9; 19:17)
A:3 For what may a man be accused before the Beit Din?
Only for "sin" as Messiah said "If your brother sin against you…" (Mt. 18:15)
What is "sin"? It is "transgression of the Torah" (1Jn. 3:4).
A man may therefore be accused before the Beit Din only for a transgression of the Torah.
A:4 What punishment for he who rejects the Beit Din ruling in a matter concerning sin? (and therefore does not repent).
The Torah says: "And the man that does presumptuously, in not hearkening… unto the judge, even that man shall die, and you shall exterminate the evil from Yisra'el. (Deut. 17:12)"
However, in the absence of a Theocracy (which will not be re-instated until the return of Messiah) the death penalty is replaced with the penalty of CHEREM (disfellowshipment).
Messiah said "let him be to you as a Goy or a transgressor" (Matt. 18:17)
Paul said: "Now I entreat you, my brothers, that you beware of those who cause divisions and scandals, outside of the teaching that you have learned; that you keep away from them." (Rom. 16:17)
And again: "… deliver this one to HaSatan for the destruction of his body: for spiritually he will live, in the day of our Adon Yeshua the Messiah…. a little leaven, leavens the whole lump. Purge from you the old leaven: that you might be a new lump as you are unleavened. (1Cor. 5:5-7)
Witnesses
(Corresponding to m.Sanhedrin 3:3 )
(Corresponding to m.Sanhedrin 3:3 )
And these are they who are invalid to serve as witnesses or judges:
The Pharisees say: "He who plays dice; he who loans money for interest; those who race pigeons; and those who do business in the produce of the Sabbath Year."
Rabbi Simeon said, "In the beginning they called them `Those who gather Seventh Year produce,' When oppressors became many [who collected taxes on this produce] they reverted to calling them, `Those who do business in the produce of the Seventh Year."
Rabbi Judah said: "Under what circumstances? When they have only that as their profession. But if they have a profession other than that. They are valid."
(m.San. 3:3)
Rabbi Simeon said, "In the beginning they called them `Those who gather Seventh Year produce,' When oppressors became many [who collected taxes on this produce] they reverted to calling them, `Those who do business in the produce of the Seventh Year."
Rabbi Judah said: "Under what circumstances? When they have only that as their profession. But if they have a profession other than that. They are valid."
(m.San. 3:3)
The Essenes said, "No one who has knowingly violated a single word of the commandment will be considered a reliable witness against his fellow until he is considered fit to return to full fellowship." (Damascus Document 4Q270 frag. 9 col. 10 lines 2-3)
Messiah said, "Let he who is without sin cast the first stone" (Jn. 8:7) and the Torah requires the two witnesses to cast the first stone (Deut. 17:7).
And what is meant by "he who is without without sin"?
Yochanan says "And if we confess our sins, He is faithful and just to forgive us our sins, and [to] cleanse us from all our iniquity. And if we say that we do not sin, we make Him a liar: and His Word is not with us. My sons, I write these [things] to you, that you do not sin: and if someone should sin, we have an advocate with the Father, Yeshua the Messiah, the just [One]. For He is the propitiation for our sins, and not on behalf of ours only, but also on behalf of [the sins of] the whole world. And in this we perceive that we know Him: if we keep His commandments. For he who says, I know Him, and does not keep His commandments, is a liar, and the truth is not in him." (1Jn. 1:10-2:4)
The International Nazarene Beit Din says: "By this we are to understand that one who does not have Messiah as their advocate with the Father and does not keep his commandments, but has knowingly violated a single word of the commandment, may not serve as a witness against his fellow until he is considered fit to return to full fellowship."
Extension of the year
The year, when is it to be extended?
The year, when is it to be extended?
The Qumran Sect says that we do not extend the year, but we use a 364 day solar year, as we read in the Book of Enoch.
The International Nazarene Beit Din says: The Book of Enoch recounts the fall of a group of angels, who fell from heaven and took human form in order to copulate with human women (1Enoch 6; Gen. 6). Enoch gives a prophecy Enoch received BEFORE this fall of angels (1En. 39:1). At that time Enoch says concerning the movements of the Sun and Moon:
5 And I saw the chambers of the sun and moon, whence they proceed and whither they come again, and their glorious return, and how one is superior to the other, and their stately orbit, and how they do not leave their orbit, and they add nothing to their orbit and they take nothing from it, and they keep faith with each other, in accordance with the oath by which they are bound together.
6 And first the sun goes forth and traverses his path according to the commandment of YHWH Tzva’ot, and mighty is His name for ever and ever.
7 And after that I saw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night-the one holding a position opposite to the other before YHWH Tzva’ot.
And they give thanks and praise and rest not;
For unto them is their thanksgiving rest.
8 For the sun changes oft for a blessing or a curse,
And the course of the path of the moon is light to the righteous
And darkness to the sinners in the name of YHWH,
Who made a separation between the light and the darkness,
And divided the spirits of men,
And strengthened the spirits of the righteous,
In the name of His righteousness.
9 For no angel hinders and no power is able to hinder; for He appoints a judge for them all and He judges them all before Him.
(1En. 41:5-9 Trimm Translation)
6 And first the sun goes forth and traverses his path according to the commandment of YHWH Tzva’ot, and mighty is His name for ever and ever.
7 And after that I saw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night-the one holding a position opposite to the other before YHWH Tzva’ot.
And they give thanks and praise and rest not;
For unto them is their thanksgiving rest.
8 For the sun changes oft for a blessing or a curse,
And the course of the path of the moon is light to the righteous
And darkness to the sinners in the name of YHWH,
Who made a separation between the light and the darkness,
And divided the spirits of men,
And strengthened the spirits of the righteous,
In the name of His righteousness.
9 For no angel hinders and no power is able to hinder; for He appoints a judge for them all and He judges them all before Him.
(1En. 41:5-9 Trimm Translation)
And in the Astronomical/Calendar section we read:
"And in the days of the sinners the years shall be shortened,
and their seed shall be tardy on their lands and fields,
and all things on the earth shall alter,
and shall not appear in their time . . . .
and many chiefs of the stars
shall transgress the order (prescribed);
and these shall alter their orbits and tasks,
and not appear at the seasons prescribed to them"
(1 Enoch 80:2,6)
and their seed shall be tardy on their lands and fields,
and all things on the earth shall alter,
and shall not appear in their time . . . .
and many chiefs of the stars
shall transgress the order (prescribed);
and these shall alter their orbits and tasks,
and not appear at the seasons prescribed to them"
(1 Enoch 80:2,6)
However AFTER the fall of these angels Enoch receives another revelation concerning the “stars” (The ancients counted the Sun, the Moon, and the five visible planets as “stars”):
14 The angel said: 'This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven.
15 And the stars which roll over the fire are they which have transgressed the commandment of YHWH in the beginning of their rising, because they did not come forth at their appointed times.
16 And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.'
(1En. 18:14-16 Trimm Translation)
15 And the stars which roll over the fire are they which have transgressed the commandment of YHWH in the beginning of their rising, because they did not come forth at their appointed times.
16 And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.'
(1En. 18:14-16 Trimm Translation)
Jude refers to these “stars” when he refer to “wandering stars for whom is reserved blackness of darkness forever” (Jude 1:13b).
The Book of Enoch speaks of a calendar that functioned before the fall of the angels before the flood (Gen. 6) but this calendar ceased to function after the fall, when the wandering stars did not come forth at their appointed time.
Moreover the Qumran calendar uses non-lunar, solar months. But the Torah directs us to observe the new moon as the beginning of the month:
10 Also in the day of your gladness, and in your appointed seasons, and in your new
moons (Rosh Chodesh), you shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings. And they shall be to you for a memorial before your Elohim: I am YHWH your Elohim.
(Num. 10:10)
moons (Rosh Chodesh), you shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings. And they shall be to you for a memorial before your Elohim: I am YHWH your Elohim.
(Num. 10:10)
And in your new moons (Rosh Chodesh), you shall present a burnt-offering unto YHWH: two young bullocks, and one ram, seven he lambs of the first year without blemish.
(Num. 28:11)
(Num. 28:11)
And what if one shall say, "Rosh Chodesh" refers to the new month, but not to a new moon?
The new month is the same as the new moon, as we read in the Wisdom of Yeshua ben Sira:
6 And even the shining moon wanes according to its time.
Though it is for ruling the seasons and an everlasting sign.
7 By it are the seasons and the times of the statute:
And shining, it vanishes in its circuit.
8 The new moon (Rosh Chodesh), according to its name renews itself;
How wonderful is it when it changes!
The beacon of the host wanes on high,
Leaving the firmament aglow from its shining.
(Sira 43:6-8)
Though it is for ruling the seasons and an everlasting sign.
7 By it are the seasons and the times of the statute:
And shining, it vanishes in its circuit.
8 The new moon (Rosh Chodesh), according to its name renews itself;
How wonderful is it when it changes!
The beacon of the host wanes on high,
Leaving the firmament aglow from its shining.
(Sira 43:6-8)
The Elaphantine Cult said that the first of Nisan is always the first new moon after the Spring Equinox.
The International Nazarene Beit Din says:
The Elaphantine cult had their own Temple in Egypt which functioned alongside that of the local ram-headed deity, Khnum. They worshiped YHWH as a god within the Egyptian pantheon. We do not adopt the apostate customs of the Elaphantine cult.
The Karaites say: The new year begins with the first New Moon after the barley in Israel reaches the stage in its ripeness called Aviv.
In the Second Temple Era a minority group came to the Pharisaic Sanhedrin and said: "A year may be intercalated on three grounds: on account of the premature state of the barley; or that of the fruit-trees; or on account of the lateness of the Tekufah. Any two of these reasons can justify intercalation, but not one alone. All, however, are glad when the state of the spring-crop is one of them."
But the Nasi Rabban Shimeon ben Gamaliel ruled against them saying: "On account of [the lateness of] the Tekufah. "
(b.San. 11b)
(b.San. 11b)
The minority came again to the Rabbinic Sanhedrin at Yavneh saying "Did he mean to say that `on account of the [lateness of the] Tekufah' [being one of the two reasons], they rejoiced, or that the lateness of the Tekufah alone was adequate reason for
intercalating the year? — The question remains undecided."
(B.San. 11b)
intercalating the year? — The question remains undecided."
(B.San. 11b)
But the Nasi Rab Judah said in Samuel's name: A year is not to be intercalated unless the [spring] Tekufah is short of completion by the greater part of the month.
(b.San. 12b)
(b.San. 12b)
And how much is that? — Sixteen days: so holds Rab Judah.
R. Jose said: Twenty-one days. Now, both deduce it from the same verse, And the
Feast of Ingathering at the Tekufah [season] of the year (Ex. 34:22). One Master holds
that the whole Feast [of ingathering] is required to be included [in the new Tishri Tekufah]; the other, that only a part of the Festival [of ingathering] must [be included].
Feast of Ingathering at the Tekufah [season] of the year (Ex. 34:22). One Master holds
that the whole Feast [of ingathering] is required to be included [in the new Tishri Tekufah]; the other, that only a part of the Festival [of ingathering] must [be included].
Now, which view do they adopt? If they hold that the Tekufah day is the
completion [of the previous season]: then, even if it were not so, it will
meet with the requirement neither of him who holds that the whole Festival [must
be included,] nor of him who holds that only part of it [is necessary]! — One
must say therefore that they both hold that the Tekufah day begins [the new
Tekufah].
completion [of the previous season]: then, even if it were not so, it will
meet with the requirement neither of him who holds that the whole Festival [must
be included,] nor of him who holds that only part of it [is necessary]! — One
must say therefore that they both hold that the Tekufah day begins [the new
Tekufah].
An objection is raised: The Tekufah day concludes [the previous season]:
this is R. Judah's view. R. Jose maintains that it commences [the new].
Further has it been taught: A year is not intercalated unless the [spring]
Tekufah is short of completion by the greater part of the month [Tishri]. And
how much is that? Sixteen days. R. Judah said: Two thirds of the month. And
how much is that? Twenty days. R. Jose ruled: It is to be calculated thus: [If
there are] sixteen [days short of completing the Tekufah] which precedes
Passover, the year is to be intercalated. [If, however, there are] sixteen
[short of completing the Tekufah] which precedes the Feast [of Tabernacles],
the year is not to be intercalated. R. Simeon maintained: Even where there are
sixteen [days short of completing the Tekufah] which precedes the Feast [of
Tabernacles], the year is intercalated. Others say [that the year is
intercalated even if the Tekufah is short of completion] by the lesser part of
the month. And how much is that? Fourteen days? — The difficulty remained
unsolved.
this is R. Judah's view. R. Jose maintains that it commences [the new].
Further has it been taught: A year is not intercalated unless the [spring]
Tekufah is short of completion by the greater part of the month [Tishri]. And
how much is that? Sixteen days. R. Judah said: Two thirds of the month. And
how much is that? Twenty days. R. Jose ruled: It is to be calculated thus: [If
there are] sixteen [days short of completing the Tekufah] which precedes
Passover, the year is to be intercalated. [If, however, there are] sixteen
[short of completing the Tekufah] which precedes the Feast [of Tabernacles],
the year is not to be intercalated. R. Simeon maintained: Even where there are
sixteen [days short of completing the Tekufah] which precedes the Feast [of
Tabernacles], the year is intercalated. Others say [that the year is
intercalated even if the Tekufah is short of completion] by the lesser part of
the month. And how much is that? Fourteen days? — The difficulty remained
unsolved.
The Master has said: `R. Judah said: Two thirds of the month. And how much is
that? Twenty days. R. Jose ruled: It is to be calculated [thus: if there are]
sixteen [days short of completing the Tekufah] which precedes Passover, the year
is to be intercalated.' But is not this view identical with R. Judah's? —
They differ as to whether the Tekufah day completes [the previous] or begins
[the new cycle].
that? Twenty days. R. Jose ruled: It is to be calculated [thus: if there are]
sixteen [days short of completing the Tekufah] which precedes Passover, the year
is to be intercalated.' But is not this view identical with R. Judah's? —
They differ as to whether the Tekufah day completes [the previous] or begins
[the new cycle].
The Master has said: `[R. Jose holds that] if there are sixteen [days short
of completing the Tekufah] which precedes the Feast [of Tabernacles], the year
is not intercalated.' According to R. Jose, then, only if there are sixteen
[days short of completing the Tekufah] preceding the Feast [of Tabernacles is
intercalation] not [permitted]; but if there are seventeen or eighteen [days
short], the year is intercalated. But has he not himself said: If there are
sixteen [days short of completing the Tekufah] which precedes Passover, we may
intercalate, but not if less? — But no; in neither case may we intercalate.
But seeing that he spoke of the number sixteen [with regard to the Tekufah]
preceding Passover, he gives it also [in connection with the Tekufah]
preceding the Feast [of Tabernacles].
(b.San. 13a)
of completing the Tekufah] which precedes the Feast [of Tabernacles], the year
is not intercalated.' According to R. Jose, then, only if there are sixteen
[days short of completing the Tekufah] preceding the Feast [of Tabernacles is
intercalation] not [permitted]; but if there are seventeen or eighteen [days
short], the year is intercalated. But has he not himself said: If there are
sixteen [days short of completing the Tekufah] which precedes Passover, we may
intercalate, but not if less? — But no; in neither case may we intercalate.
But seeing that he spoke of the number sixteen [with regard to the Tekufah]
preceding Passover, he gives it also [in connection with the Tekufah]
preceding the Feast [of Tabernacles].
(b.San. 13a)
"The Jews of old, even before Messiah, Philo, Josephus, and Musæus; and not only by them, but also by those yet more ancient, the two Agathobuli, surnamed `Masters,' and the famous Aristobulus, who was chosen among the seventy interpreters of the sacred and divine Hebrew Scriptures by Ptolemy Philadelphus and his father, and who also dedicated his exegetical books on the Torah of Moses to the same kings, said: "All alike should sacrifice the passover offerings after the Spring Equinox."
(Eusebius; Eccl. History 7:32:16-17)
(Eusebius; Eccl. History 7:32:16-17)
Aristobulus said: "It is necessary for the feast of the Passover, that not only the sun should pass through the equinoctial segment, but the moon also. For as there are two equinoctial segments, the Spring and the Automn, directly opposite each other, and as the day of the Passover was appointed on the fourteenth of the month, beginning with the evening, the moon will hold a position diametrically opposite the sun, as may be seen in full moons; and the sun will be in the segment of the Spring Equinox, and of necessity the moon in that of the Automn.
(Aristobulus - Eusebius; Eccl. History 7:32:17-18)
(Aristobulus - Eusebius; Eccl. History 7:32:17-18)
Rav Huna bar Abin sent an instruction to Raba: When you see that the cycle of
Tevet extends to the sixteenth of Nisan, declare that year a leap year
and have no doubts, since it is written, Observe the month [hodesh] of
Aviv, (Deut. 16:1 which signifies, See to it that the Aviv of the Tekufa should commence in the earlier half [hodesh] of Nisan.
(b.Rosh HaShanna 21a)
Tevet extends to the sixteenth of Nisan, declare that year a leap year
and have no doubts, since it is written, Observe the month [hodesh] of
Aviv, (Deut. 16:1 which signifies, See to it that the Aviv of the Tekufa should commence in the earlier half [hodesh] of Nisan.
(b.Rosh HaShanna 21a)
As we read in Targum Jonathan:
Be mindful to keep the times of the festivals,
with the intercalations of the year,
and to observe the TEKUFA thereof in the month of Aviv
to perform the Passover before YHWH your Elohim,
because in the month of Aviv
YHWH your Elohim brought you out of Egypt;
you shall eat thereof by night.
(Targum Jonathan on Deut. 16:1)
with the intercalations of the year,
and to observe the TEKUFA thereof in the month of Aviv
to perform the Passover before YHWH your Elohim,
because in the month of Aviv
YHWH your Elohim brought you out of Egypt;
you shall eat thereof by night.
(Targum Jonathan on Deut. 16:1)
The International Nazarene Beit Din says:
We read in the Torah:
“And Elohim said:
Let there be lights in the firmament of the heaven
to divide the day from the night.
And let them be for signs, and for seasons, and for days, and years.
And let them be for lights in the firmament of the heaven,
to give light upon the earth. And it was so.
And Elohim made the two great lights:
the greater light to rule the day,
and the lesser light to rule the night,
and the stars.”
(Gen. 1:14-16 HRV)
Let there be lights in the firmament of the heaven
to divide the day from the night.
And let them be for signs, and for seasons, and for days, and years.
And let them be for lights in the firmament of the heaven,
to give light upon the earth. And it was so.
And Elohim made the two great lights:
the greater light to rule the day,
and the lesser light to rule the night,
and the stars.”
(Gen. 1:14-16 HRV)
The calendar of YHWH is therefore regulated by the sun, the moon and the stars, but nothing is said of barley, moreover the Karaite calendar makes use of the sun and moon only, but not the stars.
Again we read in the Torah:
Observe the month (chodesh) of Aviv,
and keep the Pesach unto YHWH your Elohim:
for in the month (chodesh) of Aviv,
YHWH your Elohim brought you forth out of Egypt, by night.
(Deut. 16:1 HRV)
and keep the Pesach unto YHWH your Elohim:
for in the month (chodesh) of Aviv,
YHWH your Elohim brought you forth out of Egypt, by night.
(Deut. 16:1 HRV)
From this we understand that the Tekufa of Aviv (Spring Equinox) must occur in the first half of Nisan.
And again we read in the Torah:
And you shall observe the feast of weeks:
even of the first fruits of wheat harvest,
and the feast of ingathering at the Tekufah of the year.
(Ex. 34:22 HRV)
even of the first fruits of wheat harvest,
and the feast of ingathering at the Tekufah of the year.
(Ex. 34:22 HRV)
From this we understand that at least some portion of Sukkot must occur after the Autumn Equinox.
The Tekufa Aviv should commence in the beginning of Nisan. A year is not to be extended unless the Tekufah Aviv is short of completion by the greater part of the month, meaning sixteen days. If calculations show that the 14th of Nisan will occur before the Tekufa Aviv, then an additional month "Adar Sheni" (Adar II) shall be added before the first of Nisan that year, thus the Passover offering should be made after the Tekufah Aviv.
Right to Keep and Bear Arms
Keeping and Bearing Arms
Yeshua the Messiah said: “And he who does not have a sword: let him sell his garment and buy for himself a sword.” (Luke 22:36)
How are we to understand this?
By this we are to understand that the Creator has given the people the unalienable right to keep and bear arms.
The first decree of King David upon becoming King of Israel was “teach the sons of Y’hudah the bow. Behold, it is written in the Sefer HaYashar.” (2Sam. 1:18).
And what if one should say “the bow” was the name of a song, and archery was not referred to here? We read in Sefer HaYashar (The Book of Jasher):
8 And Jacob said unto Judah, I know my son that you are a mighty man for your brothers; reign over them, and your sons shall reign over their sons forever.
9 Only teach your sons the bow and all the weapons of war, in order that they may fight the battles of their brother who will rule over his enemies.
(Jasher 56:8-9)
And Rashi says of this verse (2Sam 1:18):
18. And he said to teach the sons of Judah the bow. Behold it is written in thebook of the just [Sefer HaYashar].
And he said to teach the sons of Judah the bow: And David said, Since the heroes of Israel have fallen, the sons of Judah must teach them (to wage) war and to draw the bow.:
Behold, it is written in the book of the just: In the Book of Genesis, which is the book of the just: Abraham, Isaac, and Jacob. Now, where is it implied?" Your hand be on the nape of your enemies." (Gen. 49:8) What type of warfare is it wherein one directs his hand against his forehead which is opposite his nape? We must say that this is the bow.
(Rashi on 2Sam 1.18)
And how are we to understand “sword”? By “sword” we are to understand a specific example of the general phrase “the bow and all the weapons of war” (Jasher 56:9)
For what purpose should a believer keep and bear arms?
We read in the Torah:
“If a thief be found breaking in, and be smitten so that he dies, there shall be no
bloodguiltiness for him.” (Ex. 22:1(2))
It is from this verse that we have the Baraita which says:
“When a man comes to kill you, rise early and kill him first.”
(b.Berachot 58a, 62b; Numbers Rabbah XXI:4; Zohar 1:138a)
Rashi writes of this verse:
"He has no blood. [This signifies that] this is not [considered] murder. It is as though he [the thief] is [considered] dead from the start. Here the Torah teaches you: If someone comes to kill you, kill him first. And this one [the thief] has come to kill you, because he knows that a person will not hold himself back and remain silent when he sees people taking his money. Therefore, he [the thief] has come with the acknowledgement that if the owner of the property were to stand up against him, he [thief] would kill him [the owner]. - [From Talmud Sanhedrin. 72a]".
Thus we have the right to keep and bear arms to defend ourselves as well as our property.
We also have the right to keep and bear arms so that we may defend others. As we read in the Torah:
"You shall not stand idly by the blood of your neighbor: I am YHWH.”
(Leviticus 19:16)"
Rashi says of this verse:
"You shall not stand by [the shedding of] your fellow's blood. [I.e., do not stand by,] watching your fellow's death, when you are able to save him; for example, if he is drowning in the river or if a wild beast or robbers come upon him. — [Torath Kohanim 19:41; Talmud, Sanhedrin 73a]"
Finally we have the right to keep and bear arms in order to protect our rights from oppressive governments. As we read in the Books of the Maccabees that when the Seleucid Empire became oppressive and violated the rights of the Jewish people to worship YHWH, they took up arms against this oppression (1Macc. 2; 2Macc. 8:1-4). Resistance to tyrants is obedience to Yahweh.
Therefore the International Nazarene Beit Din says:
“It is incumbent upon a believer to keep and bear arms, this is not limited to a sword, or a bow, but includes “all the weapons of war” including all types of firearms. A believer should not only “buy” arms (Luke 22:36) but teach their sons the bow and all the weapons of war, in order that they may fight the battles of their brothers.
The Lost Tribes
The Lost Tribes, will they return?
Keeping and Bearing Arms
Yeshua the Messiah said: “And he who does not have a sword: let him sell his garment and buy for himself a sword.” (Luke 22:36)
How are we to understand this?
By this we are to understand that the Creator has given the people the unalienable right to keep and bear arms.
The first decree of King David upon becoming King of Israel was “teach the sons of Y’hudah the bow. Behold, it is written in the Sefer HaYashar.” (2Sam. 1:18).
And what if one should say “the bow” was the name of a song, and archery was not referred to here? We read in Sefer HaYashar (The Book of Jasher):
8 And Jacob said unto Judah, I know my son that you are a mighty man for your brothers; reign over them, and your sons shall reign over their sons forever.
9 Only teach your sons the bow and all the weapons of war, in order that they may fight the battles of their brother who will rule over his enemies.
(Jasher 56:8-9)
And Rashi says of this verse (2Sam 1:18):
18. And he said to teach the sons of Judah the bow. Behold it is written in thebook of the just [Sefer HaYashar].
And he said to teach the sons of Judah the bow: And David said, Since the heroes of Israel have fallen, the sons of Judah must teach them (to wage) war and to draw the bow.:
Behold, it is written in the book of the just: In the Book of Genesis, which is the book of the just: Abraham, Isaac, and Jacob. Now, where is it implied?" Your hand be on the nape of your enemies." (Gen. 49:8) What type of warfare is it wherein one directs his hand against his forehead which is opposite his nape? We must say that this is the bow.
(Rashi on 2Sam 1.18)
And how are we to understand “sword”? By “sword” we are to understand a specific example of the general phrase “the bow and all the weapons of war” (Jasher 56:9)
For what purpose should a believer keep and bear arms?
We read in the Torah:
“If a thief be found breaking in, and be smitten so that he dies, there shall be no
bloodguiltiness for him.” (Ex. 22:1(2))
It is from this verse that we have the Baraita which says:
“When a man comes to kill you, rise early and kill him first.”
(b.Berachot 58a, 62b; Numbers Rabbah XXI:4; Zohar 1:138a)
Rashi writes of this verse:
"He has no blood. [This signifies that] this is not [considered] murder. It is as though he [the thief] is [considered] dead from the start. Here the Torah teaches you: If someone comes to kill you, kill him first. And this one [the thief] has come to kill you, because he knows that a person will not hold himself back and remain silent when he sees people taking his money. Therefore, he [the thief] has come with the acknowledgement that if the owner of the property were to stand up against him, he [thief] would kill him [the owner]. - [From Talmud Sanhedrin. 72a]".
Thus we have the right to keep and bear arms to defend ourselves as well as our property.
We also have the right to keep and bear arms so that we may defend others. As we read in the Torah:
"You shall not stand idly by the blood of your neighbor: I am YHWH.”
(Leviticus 19:16)"
Rashi says of this verse:
"You shall not stand by [the shedding of] your fellow's blood. [I.e., do not stand by,] watching your fellow's death, when you are able to save him; for example, if he is drowning in the river or if a wild beast or robbers come upon him. — [Torath Kohanim 19:41; Talmud, Sanhedrin 73a]"
Finally we have the right to keep and bear arms in order to protect our rights from oppressive governments. As we read in the Books of the Maccabees that when the Seleucid Empire became oppressive and violated the rights of the Jewish people to worship YHWH, they took up arms against this oppression (1Macc. 2; 2Macc. 8:1-4). Resistance to tyrants is obedience to Yahweh.
Therefore the International Nazarene Beit Din says:
“It is incumbent upon a believer to keep and bear arms, this is not limited to a sword, or a bow, but includes “all the weapons of war” including all types of firearms. A believer should not only “buy” arms (Luke 22:36) but teach their sons the bow and all the weapons of war, in order that they may fight the battles of their brothers.
The Lost Tribes
The Lost Tribes, will they return?
Rabbi Akiva said:
The ten tribes are not destined to return,
since it is said, "And he cast them into another land,
as on this day" (Deut. 29:28).
Just as the day passes and does not return,
so they have gone their way and will not return,"
(m.San. 10:3)
The ten tribes are not destined to return,
since it is said, "And he cast them into another land,
as on this day" (Deut. 29:28).
Just as the day passes and does not return,
so they have gone their way and will not return,"
(m.San. 10:3)
The minority of Pharisaic Rabbis taught:
The ten tribes have no portion in the world to come, as it says, And YHWH rooted them out of their land in anger, and in wrath, and in great indignation (Deut. 29:28): And YHWH rooted them out of their land, refers to this world; and cast them into another land — to the world to come.
(b.San. 110b)
The ten tribes have no portion in the world to come, as it says, And YHWH rooted them out of their land in anger, and in wrath, and in great indignation (Deut. 29:28): And YHWH rooted them out of their land, refers to this world; and cast them into another land — to the world to come.
(b.San. 110b)
Rabbi Eliezer says,
Just as this day is dark and then grows light,
so the ten tribes for whom it is now dark--
thus in the future it is destined to grow light for them.
(m.San. 10:3)
Just as this day is dark and then grows light,
so the ten tribes for whom it is now dark--
thus in the future it is destined to grow light for them.
(m.San. 10:3)
R. Simeon b. Judah, of the Kefar of Acco, said on R. Simeon's authority:
If their deeds are as this day's, they will not return; otherwise they shall.
If their deeds are as this day's, they will not return; otherwise they shall.
Rabbi Judah said:
They will enter the future world, as it is said, [And it shall come to pass] in that day, that the great trumpet shall be blown, [and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship YHWH in the holy mount of Jerusalem]. (Is. 27:13)
(b.San. 110b)
They will enter the future world, as it is said, [And it shall come to pass] in that day, that the great trumpet shall be blown, [and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship YHWH in the holy mount of Jerusalem]. (Is. 27:13)
(b.San. 110b)
The Pharisees also say:
AND HE SAID: GATHER YOURSELVES TOGETHER (HE'ASEFU)... ASSEMBLE YOURSELVES, AND HEAR (Gen. 49:1f). GATHER YOURSELVES TOGETHER from the land of Egypt, and ASSEMBLE YOURSELVES into Raameses; GATHER YOURSELVES TOGETHER from [the exile of] the ten tribes, and ASSEMBLE YOURSELVES to the tribes of Judah and Benjamin. He thus commanded them to show honour to the tribes of Judah and Benjamin.
Rabbi Aha interpreted [the word HE'ASEFU], ‘Purify yourselves,’ as in the verse, And they gathered themselves together... and they purified themselves (Neh. 12:28 ff.).
The [Pharisaic] Rabbis say: He warned them against dissension, bidding them, Be ye all one assembly. Thus it says, And thou, son of man, take thee one stick, and write upon it: For Judah, and for the children of Israel his companions (Ezek. 37:16). ' His companion ' is written: when the children of Israel unite in one band, then they may prepare themselves for redemption. For what follows this? And I will make them one nation in the land, etc. (Ezek. 37:22).
(Gen. Rabbah XCVIII:2)
(Gen. Rabbah XCVIII:2)
Moreover the Pharisaic Rabbis say:
They shall come trembling as a bird out of Egypt--this refers to the generation of the wilderness--and as a dove out of the land of Assyria (Hos. 11:11)--this refers to the ten tribes; and of both of them it says’ And I will make them to dwell in their houses, saith the Lord (ibid).
Rabbi Judah says: When a certain kind of dove is given food, the other doves smell it and flock to her cote. So when the elder sits and discourses, many strangers become proselytes at such a time; so, for instance, Jethro heard the news and came, Rahab heard and came. So through Hananiah, Mishael, and Azariah, many strangers became proselytes at that time. What is the reason? Because, when he seeth his children sanctify My name, then, as it goes on, they also that err in spirit shall come to understanding (Isaiah 29:23, 24).
(Song of Songs Rabbah IV:2)
(Song of Songs Rabbah IV:2)
The International Nazarene Beit Din says:
The Lost Ten Tribes will return and will have a part in the World to Come, as we read:
16 And you, son of man, take you one stick, and write upon it: For Y’hudah, and for the
children of Yisra’el his companions. Then take another stick, and write upon it: For
Yosef, the stick of Efrayim, and of all the House of Yisra’el, his companions.
17 And join them for you, one to another into one stick, that they may become one, in
your hand.
18 And when the children of your people shall speak unto you, saying, Will you not tell
us what you mean by these?
19 Say unto them, Thus says the Adonai YHWH: Behold, I will take the stick of Yosef,
which is in the hand of Efrayim, and the tribes of Yisra’el his companions, and, I will put
them unto him, together with the stick of Y’hudah: and make them one stick … and they
shall be one, in My hand.
20 And the sticks whereon you write, shall be in your hand before their eyes.
21 And say unto them, Thus says the Adonai YHWH: Behold, I will take the children of
Yisra’el from among the nations where they are gone, and will gather them on every side,
and bring them into their own land.
22 And I will make them one nation, in the land; upon the mountains of Yisra’el, and
one king shall be king to them all. And they shall be no more two nations, neither shall
they be divided into two kingdoms, any more, at all.
(Ezekiel 37:16-22 HRV)
children of Yisra’el his companions. Then take another stick, and write upon it: For
Yosef, the stick of Efrayim, and of all the House of Yisra’el, his companions.
17 And join them for you, one to another into one stick, that they may become one, in
your hand.
18 And when the children of your people shall speak unto you, saying, Will you not tell
us what you mean by these?
19 Say unto them, Thus says the Adonai YHWH: Behold, I will take the stick of Yosef,
which is in the hand of Efrayim, and the tribes of Yisra’el his companions, and, I will put
them unto him, together with the stick of Y’hudah: and make them one stick … and they
shall be one, in My hand.
20 And the sticks whereon you write, shall be in your hand before their eyes.
21 And say unto them, Thus says the Adonai YHWH: Behold, I will take the children of
Yisra’el from among the nations where they are gone, and will gather them on every side,
and bring them into their own land.
22 And I will make them one nation, in the land; upon the mountains of Yisra’el, and
one king shall be king to them all. And they shall be no more two nations, neither shall
they be divided into two kingdoms, any more, at all.
(Ezekiel 37:16-22 HRV)
And again:
And I will sow her unto Me in the land, and I will have compassion upon her
that had not obtained compassion. And I will say to them that were not My people: You
are My people, and they shall say, You are my Elohim.
(Hosea 1:15 (2:23) HRV)
that had not obtained compassion. And I will say to them that were not My people: You
are My people, and they shall say, You are my Elohim.
(Hosea 1:15 (2:23) HRV)
And as we also read in the Book of Barukh:
… but in the land of their captivities they shall remember themselves.
And shall know that I am YHWH their Elohim: for I will give them a
heart, and ears to hear: And they shall praise me in the land of their
captivity, and remember My Name, And return from their stiff neck,
and from their wicked deeds: for they shall remember the way of their
fathers, which sinned before YHWH. And I will bring them again into
the land which I promised with an oath unto their fathers, Avraham,
Yitzchak, and Ya'akov, and they shall be masters of it: and I will
increase them, and they shall not be diminished. And I will make an
everlasting covenant with them to be their Elohim, and they shall be
my people: and I will no more drive my people of Israel out of the
land that I have given them.
(Barukh (Baruch) 2:30-35)
And shall know that I am YHWH their Elohim: for I will give them a
heart, and ears to hear: And they shall praise me in the land of their
captivity, and remember My Name, And return from their stiff neck,
and from their wicked deeds: for they shall remember the way of their
fathers, which sinned before YHWH. And I will bring them again into
the land which I promised with an oath unto their fathers, Avraham,
Yitzchak, and Ya'akov, and they shall be masters of it: and I will
increase them, and they shall not be diminished. And I will make an
everlasting covenant with them to be their Elohim, and they shall be
my people: and I will no more drive my people of Israel out of the
land that I have given them.
(Barukh (Baruch) 2:30-35)
Shevuot
Oaths
A:1 Oaths, should they be taken?
It has been said "Do not be false in your oath, but complete to YHWH your vow." For the Torah says: "And you shall not swear by My Name falsely, so that you profane the Name of your Elohim: I am YHWH." (Lev. 19:12) And: "When a man vows a vow unto YHWH, or swears an oath to bind his soul with a bond, he shall not break his word: he shall do according to all that proceeds out of his mouth." (Num. 3 (30:2)). And: "When you shall vow a vow unto YHWH your Elohim, you shall not be slack to pay it. For YHWH your Elohim, will surely require it of you, and it will be sin in you. But if you shall forbear to vow, it shall be no sin in you. That which is gone out of your lips, you shall observe and do, according as you have vowed freely unto YHWH your Elohim--even that which you have promised with your mouth." (Deut. 22 (23:21)- 24 (23:23))
Yeshua Ben Sira said:
" Hear, O ye children, the discipline of the mouth: he that keepeth it shall never be taken in his lips. The sinner shall be left in his foolishness: both the evil speaker and the proud shall fall thereby. Accustom not thy mouth to swearing; neither use thyself to the naming of the Holy One. For as a servant that is continually beaten shall not be without a blue mark: so he that sweareth and nameth God continually shall not be faultless. A man that useth much swearing shall be filled with iniquity, and the plague shall never depart from his house: if he shall offend, his sin shall be upon him: and if he acknowledge not his sin, he maketh a double offence: and if he swear in vain, he shall not
be innocent, but his house shall be full of calamities. There is a word that is clothed about with death: God grant that it be not found in the heritage of Jacob; for all such things shall be far from the godly, and they shall not wallow in their sins. Use not thy mouth to intemperate swearing, for therein is the word of sin. Remember thy father and thy mother, when thou sittest among great men. Be not forgetful before them, and so thou by thy custom become a fool, and wish that thou hadst not been born, and curse they day of thy nativity. The man that is accustomed to opprobrious words will never be reformed
all the days of his life." (Sira 23:7-15)
The Essenes taught:
"A man must not swear either by Aleph and Lamedh (Elohim) or by Aleph and Daleth (Adonai) Swearing is to be avoided. It is worse than perjury; he who cannot be believed without [swearing by] Elohim, is already condemned." (Damascus Document Col. 15, 1 & Josephus; Wars; 2:8:6)
Yeshua the Messiah taught:
"You shall not swear by a confirming word--not by heaven, for it is Elohim's throne, And not by the earth, for it is the footstool of His feet, and not by Yerushalayim, for it is the city of the great king. And you shall not swear by your head, in that you have no power to whiten one hair or turn it black again. But let your words be, Yes, yes; No, no: for whatever is more than these words, is of evil." (Matt. 5:34-37)
Yakov HaTzadik first Nasi of the Nazarene Sanhedrin taught:
"Before every thing [else] my brothers, do not swear: neither by heaven nor by earth, not even by another oath. On the contrary, let your word be yes, yes, and no, no, lest you should be condemned under judgment." (Ya'akov 5:12)
Oaths
A:1 Oaths, should they be taken?
It has been said "Do not be false in your oath, but complete to YHWH your vow." For the Torah says: "And you shall not swear by My Name falsely, so that you profane the Name of your Elohim: I am YHWH." (Lev. 19:12) And: "When a man vows a vow unto YHWH, or swears an oath to bind his soul with a bond, he shall not break his word: he shall do according to all that proceeds out of his mouth." (Num. 3 (30:2)). And: "When you shall vow a vow unto YHWH your Elohim, you shall not be slack to pay it. For YHWH your Elohim, will surely require it of you, and it will be sin in you. But if you shall forbear to vow, it shall be no sin in you. That which is gone out of your lips, you shall observe and do, according as you have vowed freely unto YHWH your Elohim--even that which you have promised with your mouth." (Deut. 22 (23:21)- 24 (23:23))
Yeshua Ben Sira said:
" Hear, O ye children, the discipline of the mouth: he that keepeth it shall never be taken in his lips. The sinner shall be left in his foolishness: both the evil speaker and the proud shall fall thereby. Accustom not thy mouth to swearing; neither use thyself to the naming of the Holy One. For as a servant that is continually beaten shall not be without a blue mark: so he that sweareth and nameth God continually shall not be faultless. A man that useth much swearing shall be filled with iniquity, and the plague shall never depart from his house: if he shall offend, his sin shall be upon him: and if he acknowledge not his sin, he maketh a double offence: and if he swear in vain, he shall not
be innocent, but his house shall be full of calamities. There is a word that is clothed about with death: God grant that it be not found in the heritage of Jacob; for all such things shall be far from the godly, and they shall not wallow in their sins. Use not thy mouth to intemperate swearing, for therein is the word of sin. Remember thy father and thy mother, when thou sittest among great men. Be not forgetful before them, and so thou by thy custom become a fool, and wish that thou hadst not been born, and curse they day of thy nativity. The man that is accustomed to opprobrious words will never be reformed
all the days of his life." (Sira 23:7-15)
The Essenes taught:
"A man must not swear either by Aleph and Lamedh (Elohim) or by Aleph and Daleth (Adonai) Swearing is to be avoided. It is worse than perjury; he who cannot be believed without [swearing by] Elohim, is already condemned." (Damascus Document Col. 15, 1 & Josephus; Wars; 2:8:6)
Yeshua the Messiah taught:
"You shall not swear by a confirming word--not by heaven, for it is Elohim's throne, And not by the earth, for it is the footstool of His feet, and not by Yerushalayim, for it is the city of the great king. And you shall not swear by your head, in that you have no power to whiten one hair or turn it black again. But let your words be, Yes, yes; No, no: for whatever is more than these words, is of evil." (Matt. 5:34-37)
Yakov HaTzadik first Nasi of the Nazarene Sanhedrin taught:
"Before every thing [else] my brothers, do not swear: neither by heaven nor by earth, not even by another oath. On the contrary, let your word be yes, yes, and no, no, lest you should be condemned under judgment." (Ya'akov 5:12)
Avodah Zarah
Circumcision
(Corresponding to Acts 15)
A:1 MISHNA:
(Corresponding to Acts 15)
A:1 MISHNA:
Must the Goyim be circumcised according to the custom of the Torah to be saved?
Shim'on said: Men, our brothers, you know that from the first days from my mouth, Eloah chose that the Goyim should hear the Word of the Good News and Trust. And Eloah, who knows what is in hearts, gave testimony concerning them, and gave to them the Ruach HaKodesh as [he did] to us. And he made no distinction between them and us, because he purified their hearts by trust. And now, why do you
tempt Eloah so that you place a yoke upon the necks of the talmidim, which neither our fathers, nor we, were able to bear? But by the favor of our Adon Yeshua the Messiah, we believe to have Life, like them.
tempt Eloah so that you place a yoke upon the necks of the talmidim, which neither our fathers, nor we, were able to bear? But by the favor of our Adon Yeshua the Messiah, we believe to have Life, like them.
Paul and Bar Nabba, recounted everything that Eloah had done by their hands: signs, and mighty deeds, among the Goyim.
Ya'akov said, Men, our brothers: hear me. Shim'on recounted to you how Eloah began to choose, from the Goyim, a people for His Name. And to this the words of the prophets agree, like that which is written: After these things I will return and set up the tabernacle of David which has fallen, and I will rebuild that which has fallen of it and I will raise it up, So that the remnant of men might seek YHWH, and, all the Goyim, on whom My Name is called, says YHWH who made all
these things. The works of Eloah are known from old. (Amos 9:11-12)
these things. The works of Eloah are known from old. (Amos 9:11-12)
Because of this I say, They should not trouble those, who from the Goyim, have turned toward Eloah. But let it be sent to them, that they should separate [themselves] from the uncleanness of that which is sacrificed [to idols], and from sexual immorality, and from that which is strangled, from blood. And that what is undesirable to yourself, you do not do to others.> For Moshe, from the first generations, had proclaimers in every city; in the synagogues, who read him on every Sabbath.
And they wrote a letter by their hands [saying] thus:
The emissaries, and elders, and brothers, to those who are in Antioch, and in Syria, and in Cilicia; brothers who are from the Goyim: shalom.
It has been heard by us, that men from us, have gone out: and, disturbed you with words and have upset your nefeshot, while saying that you must be circumcised and observe the Torah, which we did not command them. Because of this, all of us while gathered together purposed, and chose men and sent to you with our beloved Paul and Bar Nabba, Men who have committed themselves, on behalf of the Name of our Adon Yeshua the Messiah. And we have sent with them Y'hudah, and Sila, who will tell you these same [things] by speech.
The emissaries, and elders, and brothers, to those who are in Antioch, and in Syria, and in Cilicia; brothers who are from the Goyim: shalom.
It has been heard by us, that men from us, have gone out: and, disturbed you with words and have upset your nefeshot, while saying that you must be circumcised and observe the Torah, which we did not command them. Because of this, all of us while gathered together purposed, and chose men and sent to you with our beloved Paul and Bar Nabba, Men who have committed themselves, on behalf of the Name of our Adon Yeshua the Messiah. And we have sent with them Y'hudah, and Sila, who will tell you these same [things] by speech.
It is the will of the Ruach HaKodesh and also of us that a greater
burden should not be placed on you, outside of those things that are
necessary. That you should abstain from:
burden should not be placed on you, outside of those things that are
necessary. That you should abstain from:
1. That which is sacrificed to idols,
2. And from blood
3. And from that which is strangled
4. And from sexual immorality.
< 5. And that what is undesirable to yourself, you do not do to others.>
2. And from blood
3. And from that which is strangled
4. And from sexual immorality.
< 5. And that what is undesirable to yourself, you do not do to others.>
That as you keep yourself from these, you will do well.
Be steadfast in our Adon.
(Acts 15:1-29) <> portion found only in the Western text type.
Be steadfast in our Adon.
(Acts 15:1-29) <> portion found only in the Western text type.
GEMARA:
How are we to understand "Goyim" here?
Here the reference is to the Ger Toshav, a repentant Gentile.
And who is a Ger Toshav?
Here the reference is to the Ger Toshav, a repentant Gentile.
And who is a Ger Toshav?
Rabbi Meir says:
"Any [Gentile] who takes upon himself in the presence of three haberim not to worship idols." (b.Avodah Zarah 64b)
"Any [Gentile] who takes upon himself in the presence of three haberim not to worship idols." (b.Avodah Zarah 64b)
The Pharisaic Sages declare:
"Any [Gentile] who takes upon himself the seven precepts which the sons of Noah undertook; and still others maintain: These do not come within the category of a Ger Toshav; but who is a Ger Toshav? A proselyte who eats of animals not ritually slaughtered, i.e., he took upon himself to observe all the precepts mentioned in the Torah apart from the prohibition of [eating the flesh of] animals not ritually slaughtered. We may leave such a man alone with wine, but
we may not deposit wine in his charge even in a city where the majority of residents are Israelites. We may, however, leave him alone with wine even in a city where the majority of residents are heathens; and his oil is like his wine.' How can it enter your mind to say that his oil is like his wine; can oil become nesek! [The wording must be amended to] his wine is like his oil, but in every other respect he is like a heathen." (b.Avodah Zarah 64b)
"Any [Gentile] who takes upon himself the seven precepts which the sons of Noah undertook; and still others maintain: These do not come within the category of a Ger Toshav; but who is a Ger Toshav? A proselyte who eats of animals not ritually slaughtered, i.e., he took upon himself to observe all the precepts mentioned in the Torah apart from the prohibition of [eating the flesh of] animals not ritually slaughtered. We may leave such a man alone with wine, but
we may not deposit wine in his charge even in a city where the majority of residents are Israelites. We may, however, leave him alone with wine even in a city where the majority of residents are heathens; and his oil is like his wine.' How can it enter your mind to say that his oil is like his wine; can oil become nesek! [The wording must be amended to] his wine is like his oil, but in every other respect he is like a heathen." (b.Avodah Zarah 64b)
Rabban Simeon says:
"His wine is yen nesek. Another version [of Rabban Simeon's statement] is: `It is allowed to be drunk [by Israelites].' At all events it teaches that `in every other respect he is like a heathen.' For what practical purpose [is this mentioned]? Is it not that he can annul an idol in the same manner as an idolater?" (b.Avodah Zarah 64b)
"His wine is yen nesek. Another version [of Rabban Simeon's statement] is: `It is allowed to be drunk [by Israelites].' At all events it teaches that `in every other respect he is like a heathen.' For what practical purpose [is this mentioned]? Is it not that he can annul an idol in the same manner as an idolater?" (b.Avodah Zarah 64b)
R. Nahman b. Isaac said:
"No; it is in connection with his power to transfer or renounce ownership; as it has been taught: An apostate Israelite who publicly observes the Sabbath may renounce his ownership, but if he does not observe the Sabbath publicly he may not renounce his ownership because [the Rabbis] said: An Israelite may transfer or renounce his ownership, whereas with a heathen this can only be done by
renting [his property]. In what way? — [One Israelite] can say to [another Israelite], `My ownership is acquired by you; my ownership is renounced in your favour,' and the latter has thereby acquired [the property] without the necessity of a formal assignment. (b.Avodah Zarah 64b)
"No; it is in connection with his power to transfer or renounce ownership; as it has been taught: An apostate Israelite who publicly observes the Sabbath may renounce his ownership, but if he does not observe the Sabbath publicly he may not renounce his ownership because [the Rabbis] said: An Israelite may transfer or renounce his ownership, whereas with a heathen this can only be done by
renting [his property]. In what way? — [One Israelite] can say to [another Israelite], `My ownership is acquired by you; my ownership is renounced in your favour,' and the latter has thereby acquired [the property] without the necessity of a formal assignment. (b.Avodah Zarah 64b)
The International Nazarene Beit Din Says:
"Any from the Goyim who takes upon himself the seven precepts of Noach."
"Any from the Goyim who takes upon himself the seven precepts of Noach."
What is signified by the phrase "a greater burden should not be placed
upon you"? Why not simply "no other burden should be placed upon you"?
upon you"? Why not simply "no other burden should be placed upon you"?
It is because the pronouncement (of Acts 15) only outlined the greatest limits of the obligations of a Gentile, but it was not intended as an exhaustive list. Else why not include that they must abstain from murder? Was this ruling permitting Gentiles to murder? May it never be. Instead we are to understand this ruling as an abbreviation of the obligations Gentiles have under the Noachide Covenant as Sons of Noah.
The Pharisaic Rabbis taught:
"Seven precepts were the sons of Noah commanded:
justice; to bless the name, idolatry; adultery; bloodshed; robbery; and eating flesh cut from a living animal." (b.Sanhedrin 56b)
"Seven precepts were the sons of Noah commanded:
justice; to bless the name, idolatry; adultery; bloodshed; robbery; and eating flesh cut from a living animal." (b.Sanhedrin 56b)
R. Hanania b. Gamaliel said:
"Also not to partake of the blood drawn from a living animal.
R. Hidka added emasculation.
R. Simeon added sorcery.
R. Jose said:
"The heathens were prohibited everything that is mentioned in the section on sorcery. viz., There shall not be found among you any one, that maketh his son or daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto
the Lord: and because of these abominations the Lord thy God doth drive them [sc. the heathens in Canaan] out from before thee. Now, [the Almighty] does not punish without first prohibiting.
R. Eleazar added the forbidden mixture [in plants and animals]: now, they are permitted to wear garments of mixed fabrics [of wool and linen] and sow diverse seeds together; they are forbidden only to hybridize heterogeneous animals and graft trees of different kinds." (b.Sanhedrin 56b)
"Also not to partake of the blood drawn from a living animal.
R. Hidka added emasculation.
R. Simeon added sorcery.
R. Jose said:
"The heathens were prohibited everything that is mentioned in the section on sorcery. viz., There shall not be found among you any one, that maketh his son or daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto
the Lord: and because of these abominations the Lord thy God doth drive them [sc. the heathens in Canaan] out from before thee. Now, [the Almighty] does not punish without first prohibiting.
R. Eleazar added the forbidden mixture [in plants and animals]: now, they are permitted to wear garments of mixed fabrics [of wool and linen] and sow diverse seeds together; they are forbidden only to hybridize heterogeneous animals and graft trees of different kinds." (b.Sanhedrin 56b)
The International Nazarene Beit Din Says:
These are the Seven Precepts of Noah:
1. Justice – That which is hateful to yourself, do not do to others.
2. Blessing the Name
3. Against Idolatry – This law is clarified so as to even exclude
partaking of that which is sacrificed [to idols].
4. Against Sexual Immorality
5. Against Shedding Blood (murder)
6. Against Theft
7. Against Eating the Limb of a Living Animal and eating Blood
2. Blessing the Name
3. Against Idolatry – This law is clarified so as to even exclude
partaking of that which is sacrificed [to idols].
4. Against Sexual Immorality
5. Against Shedding Blood (murder)
6. Against Theft
7. Against Eating the Limb of a Living Animal and eating Blood
Whence do we know the seven precepts of Noah? —
R. Johanan answered: The Scripture says: `And the Adonai YHWH commanded the man saying, of every tree of the garden thou may freely eat.' (Gen. 2:16) And [He] commanded, refers to [the observance of] justice, and thus it is written, `For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment.'(Gen. 18:19)
Adonai-is [a prohibition against] blasphemy, and thus it is written, and he that blasphemeth the name of YHWH, he shall surely be put to death.(Lev. 24:16) YHWH-is [an injunction against] idolatry, and thus it is written, Thou shall have no other gods before Me. (Ex. 20:3) The man-refers to bloodshed [murder], and thus it is written, Whoso sheds man's blood, by man shall his blood be shed. (Gen. 9:6) `Saying'-refers to adultery, and thus it is written, They say, If a man put away his wife, and she go from him, and became another man's.(Jer. 3:1)
Of every tree of the garden-but not of robbery. You maye freely eat-but not flesh cut from a living animal.
Adonai-is [a prohibition against] blasphemy, and thus it is written, and he that blasphemeth the name of YHWH, he shall surely be put to death.(Lev. 24:16) YHWH-is [an injunction against] idolatry, and thus it is written, Thou shall have no other gods before Me. (Ex. 20:3) The man-refers to bloodshed [murder], and thus it is written, Whoso sheds man's blood, by man shall his blood be shed. (Gen. 9:6) `Saying'-refers to adultery, and thus it is written, They say, If a man put away his wife, and she go from him, and became another man's.(Jer. 3:1)
Of every tree of the garden-but not of robbery. You maye freely eat-but not flesh cut from a living animal.
When R. Isaac came, he taught a reversed interpretation. And He commanded-refers to idolatry; ELOHIM to social law. Now `ELOHIM' may rightly refer to social laws, as it is written, And the master of the house shall be brought unto elohim [i.e., the judges]. (Ex. 22:7) But how can `and He commanded' connote a prohibition of idolatry? —
R. Hisda and R. Isaac b. Abdimi-one cited the verse, They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, etc.(Ex. 32:8) And the other cited, Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.(Hosea 5:11) Wherein do they differ? — In respect of a heathen who made an idol but did not worship it: On the view [that the prohibition of idolatry is derived from] they have made them a molten calf, guilt is incurred as soon as the idol is made [even
before it is worshipped]; but according to the opinion that it is from, because he willingly walked after the commandment, there is no liability until the heathen actually follows and worships it.
before it is worshipped]; but according to the opinion that it is from, because he willingly walked after the commandment, there is no liability until the heathen actually follows and worships it.
Raba objected: Does any scholar maintain that a heathen is liable to punishment for making an idol even if he did not worship it? Surely it has been taught: With respect to idolatry, such acts for which a Jewish Court decrees sentence of death [on Jewish delinquents] are forbidden to the heathen; but those for which a Jewish Court inflicts no capital penalty on Jewish delinquents are not forbidden to him. Now what does this exclude? Presumably the case of a heathen who made an idol without worshipping it? R. Papa answered: No. It excludes the
embracing and kissing of idols. Of which idols do you say this? Is it of those whose normal worship is in this manner; but in that case he is surely liable to death? — Hence it excludes the embracing and kissing of idols which are not usually worshipped thus.
embracing and kissing of idols. Of which idols do you say this? Is it of those whose normal worship is in this manner; but in that case he is surely liable to death? — Hence it excludes the embracing and kissing of idols which are not usually worshipped thus.
`Justice.' Were then the children of Noah bidden to observe these? Surely it has been taught: The Israelites were given ten precepts at Marah, seven of which had already been accepted by the children of Noah, to which were added at Marah Justice ,the Sabbath, and honoring one's parents; `Justice,' for it is written, There [sc. at Marah] he made for them a statute and a MISHPAT (judgment) (Ex. 15:25); `the Sabbath and honoring one's parents'. for it is written, As the YHWH your Elohim commanded you! (Deut. 5:16) —
R. Nahman replied in the name of Rabbah b. Abbuha: The addition at Marah was only in respect of an assembly, witnesses, and formal admonition. If so, why say `to which were added Justice'? —
But Raba replied thus: The addition was only in respect of the laws of fines. (Deut. 22:19,29) But even so, should it not have been said, `additions were made in Justice'? —
But R. Aha b. Jacob answered thus: The Baraita informs us that they were commanded to set up law courts in every district and town. But were not the sons of Noah likewise commanded to do this? Surely it has been taught: Just as the Israelites were ordered to set up law courts in every district and town, so were the sons of Noah likewise enjoined to set up law courts in every district and town! —
But Raba answered thus: The author of this Baraita [which states that Justice were added at Marah] is a Tanna of the School of Manasseh, who omitted Justice and blasphemy [from the list of Noachian precepts] and substituted emasculation and the forbidden mixture [in plants, ploughing. etc.]. For a Tanna of the School of Manasseh taught: The sons of Noah were given seven precepts. viz., [prohibition of] idolatry, adultery, murder, robbery, flesh cut from a living animal, emasculation and forbidden mixtures.
R. Judah said: Adam was prohibited idolatry only, for it is written, And the Adonai YHWH commanded Adam.
R. Judah b. Batyra maintained: He was forbidden blasphemy too. Some add Justice. With whom does the following statement of Rab Judah in the name of Rab agree: viz., [Elohim said to Adam,] I am Elohim, do not curse Me; l am Elohim, do not exchange Me for another; I am Elohim, let My fear be upon you? — This agrees
with the last mentioned [who adds Justice to the list]. (b.San. 56b)
with the last mentioned [who adds Justice to the list]. (b.San. 56b)
Now, what is the standpoint of the Tanna of the School of Manasseh? If he interprets the verse, And Adonai YHWH commanded etc. [as interpreted above], he should include these two [Justice and blasphemy] also, and if he does not, whence does he derive the prohibition of the rest? — In truth, he does not accept the interpretation of the verse, `And the Adonai YHWH commanded etc., but maintains that each of these [which he includes] is separately stated: Idolatry and adultery for it is written, The earth also was corrupt before Elohim (Gen. 6:2); and a Tanna of the School of R. Ishmael taught: Wherever corruption is mentioned, it must refer to immorality and idolatry.
`Immorality.' as it is written, for all flesh had corrupted his way upon the earth. (Prov. 30:19) `Idolatry,' for it is written, Lest ye corrupt yourselves and make you a graven image, etc. (Deut. 4:16) And the other teacher [who deduces this from the verse, and Adonai YHWH commanded etc.]? He maintains that this verse [sc. the earth also etc.] merely describes their way of living.
`Bloodshed', as it is written, Whoso sheddeth man's blood, etc.(Gen. 9:6) And the other? — This verse [he will maintain] merely teaches the manner of execution.
Theft, for it is written, As the wild herbs have I given you all things; upon which R. Levi commented: as the wild herbs, but not as the cultivated herbs. And the other? — He will hold that this verse is written to permit animal flesh, [but not to prohibit robbery].
Flesh cut from the living animal, as it is written, But flesh with the life
thereof, which is the blood thereof, shall ye not eat. (Gen. 9:4) And the other? — He may hold that this verse teaches that flesh cut from live reptiles is permitted.
thereof, which is the blood thereof, shall ye not eat. (Gen. 9:4) And the other? — He may hold that this verse teaches that flesh cut from live reptiles is permitted.
Emasculation, for it is written, Bring forth abundantly in the earth, and
multiply therein. And the other? — He may regard this merely as a blessing.
multiply therein. And the other? — He may regard this merely as a blessing.
Forbidden mixture, as it is said, Of fowls after their kind. (Gen. 6:20) And the other? — He will maintain that this was merely for the sake of mating. (b.San. 56b-57a)
Zakan Ingalls said:
"Noach and his sons knew the difference between clean and unclean animals. Since only one male and one female of each unclean animal were in the Ark (Gen. 7:2), if we hold that Genesis 9:2 would have allowed Noach and his sons to eat unclean meat, then eating one of the unclean animals destroys that animal type forever and negates YHWH's own purpose in preserving that animal type from the flood.
Further, if Adam is made in the image of Elohim (Genesis 1:27, 9:6, Ya'aqov 3:9), Noach's offering of only clean animals (Genesis 8:20) indicates that only clean animals should be on the tables of a Noachide."
"Noach and his sons knew the difference between clean and unclean animals. Since only one male and one female of each unclean animal were in the Ark (Gen. 7:2), if we hold that Genesis 9:2 would have allowed Noach and his sons to eat unclean meat, then eating one of the unclean animals destroys that animal type forever and negates YHWH's own purpose in preserving that animal type from the flood.
Further, if Adam is made in the image of Elohim (Genesis 1:27, 9:6, Ya'aqov 3:9), Noach's offering of only clean animals (Genesis 8:20) indicates that only clean animals should be on the tables of a Noachide."
But the International Nazarene Beit Din said:
"In the days of Noach the clean animals were those suitable for offering to YHWH, for at the time YHWH referred to these as "clean" and "unclean" (Gen. 7:2; 8:20) only vegetable matter was kosher (Gen. 1:29) and only after this time did any animals at all become kosher (Gen. 9:3).
"In the days of Noach the clean animals were those suitable for offering to YHWH, for at the time YHWH referred to these as "clean" and "unclean" (Gen. 7:2; 8:20) only vegetable matter was kosher (Gen. 1:29) and only after this time did any animals at all become kosher (Gen. 9:3).
The International Nazarene Beit Din Says:
"From where do we derive the Seven precepts of Noach"?
Justice – For we read "Whoso sheds man's blood, by man shall his blood be shed…" (Gen. 9:6)
Justice – For we read "Whoso sheds man's blood, by man shall his blood be shed…" (Gen. 9:6)
Blessing the Name- For the serpent blasphemed YHWH by questioning his word when he said "has Elohim said…?" (Gen. 3:1) Also we read "Whoso sheds man's blood, by man shall his blood be shed: for in the image of Elohim, made He man." (Gen. 9:6) murder is forbidden because it destroys an Image of Elohim.
Idolatry- For we read in the Torah that man sought to make himself Elohim when the Serpent told him "you shall be as Elohim, knowing good and evil." (Gen. 3:5)
Sexual Immorality – For we read that man was to be joined "male and female" that the woman was told "your desire shall be to your husband" (Gen. 3:16) and that man's sexual relations were to be fruitful and result in reproduction as we read "be fruitful and multiply" (Gen. 9:1,7). Moreover we read of the fallen angels who came to man, "the sons of Elohim saw the daughters of men, that they were fair. And they took them wives, whomsoever they chose…. the sons of Elohim
came in unto the daughters of men, and they bore children to them. …And YHWH saw that the wickedness of man was great in the earth,…" (Gen. 6:1-5).
came in unto the daughters of men, and they bore children to them. …And YHWH saw that the wickedness of man was great in the earth,…" (Gen. 6:1-5).
Against Shedding of Blood. – For we read that YHWH judged Cain for killing Able (Gen. 4) also we read "Whoso sheds man's blood, by man shall his blood be shed: for in the image of Elohim, made He man." (Gen. 9:6)
Against Theft – For we read in the Torah "But of the tree of the knowledge of good and evil, you shall not eat of it." (Gen. 2:17) and again we read "And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof and did eat. And she gave also unto her husband with her, and he did eat. (Gen. 3:6) thus man's first sin was an act of theft.
Against Eating the Limb of a Living Animal and eating Blood – For we read "Every moving thing that lives shall be for food for you; as the green herb have I given you all. Only flesh with the life thereof--which is the blood thereof--shall you not eat." (Gen. 9:3-4)
Against Eating the Limb of a Living Animal and eating Blood – For we read "Every moving thing that lives shall be for food for you; as the green herb have I given you all. Only flesh with the life thereof--which is the blood thereof--shall you not eat." (Gen. 9:3-4)
How are we to understand "you will do well"?
Our sages presupposed that these Gentiles would be going to synagogue on Sabbath and learning the Torah of Moses (Acts 15:21). The Ger Toshav, by definition, dwells among us, thus they are attending Synagogue and learning the Torah on the Sabbath. The issue
before the Beit Din was only whether or not Gentiles need to be
circumcised to be saved, not whether they should eventually be
circumcised. Yeshua commissioned his Talmidim as follows:
before the Beit Din was only whether or not Gentiles need to be
circumcised to be saved, not whether they should eventually be
circumcised. Yeshua commissioned his Talmidim as follows:
Go you therefore, and teach all the Goyim,
and immerse them in the name of the Father,
and the Son, and the Ruach HaKodesh.
and teach them to observe all that I have commanded you,
and here I am with you all the days, to the end of the world.
(Matt. 28:19-20)
and immerse them in the name of the Father,
and the Son, and the Ruach HaKodesh.
and teach them to observe all that I have commanded you,
and here I am with you all the days, to the end of the world.
(Matt. 28:19-20)
Yehsua was instructing his Jewish Talmidim to make converts of the
goyim and to teach the goyim to observe all that Yeshua had commanded his Jewish talmidim to observe. Our sage Yochanan writes to us concerning Messiah "He who says, I am in him, out to conduct himself according to his conduct." (1Jn. 2:6) that is, as a Jew, not as a Noachide.
goyim and to teach the goyim to observe all that Yeshua had commanded his Jewish talmidim to observe. Our sage Yochanan writes to us concerning Messiah "He who says, I am in him, out to conduct himself according to his conduct." (1Jn. 2:6) that is, as a Jew, not as a Noachide.
The Noachide covenant is a betrothal to YHWH as the Mosaic Covenant is a marriage to YHWH. A betrothal by definition is a prelude to a marriage.
Conversion
A Ger who is circumcised and not immersed;
Rabbi Eliezer said: Behold this is a Ger
Thus we find of the fathers, they were circumcised and not immersed.
Immersed and not circumcised:
Rabbi Joshua said: Behold this is a Ger
Thus we find of the mothers, they were immersed and not circumcised.
And the Pharisaic sages say:
Immersed and not circumcised
Circumcised and not immersed
He is not a Ger until he is circumcised and immersed.
(b.Yev. 46a)
A Ger who is circumcised and not immersed;
Rabbi Eliezer said: Behold this is a Ger
Thus we find of the fathers, they were circumcised and not immersed.
Immersed and not circumcised:
Rabbi Joshua said: Behold this is a Ger
Thus we find of the mothers, they were immersed and not circumcised.
And the Pharisaic sages say:
Immersed and not circumcised
Circumcised and not immersed
He is not a Ger until he is circumcised and immersed.
(b.Yev. 46a)
The International Nazarene Beit Din says:
There are three types of Gerim (Proselytes):
The Ger Toshav (Ex. 12:45; Lev. 25:45, 47) The Repentant Ger - These are any from the Goyim who takes upon himself the seven precepts of Noach.
The Ger Toshav (Ex. 12:45; Lev. 25:45, 47) The Repentant Ger - These are any from the Goyim who takes upon himself the seven precepts of Noach.
The Ger HaShar (Deut. 14:21, 24:14) The Ger at the Gate – These go beyond the seven precepts of Noach as they begin learning more of the Torah and incorporating it into their lives.
The Ger Tzadik- These are they who "become Jews" (Esther 8:17)
The Ger Toshav is immersed but not circumcised.
The Ger HaShar is immersed but not circumcised.
The Ger Tzadik is immersed and circumcised, as we read in the Torah
"And the uncircumcised man child whose flesh of his foreskin is not
circumcised, that soul shall be cut off from his people." (Gen. 17:14)
and again "All the Assembly of Israel shall keep it ... no
uncircumcised person shall eat thereof." (Ex. 12:47-48)
The Ger HaShar is immersed but not circumcised.
The Ger Tzadik is immersed and circumcised, as we read in the Torah
"And the uncircumcised man child whose flesh of his foreskin is not
circumcised, that soul shall be cut off from his people." (Gen. 17:14)
and again "All the Assembly of Israel shall keep it ... no
uncircumcised person shall eat thereof." (Ex. 12:47-48)
What of the proselyte who was already circumcised?
Said R. Simeon b. Eleazar, The House of Shammai and the House of Hillel did not dispute concerning the one who was born circumcised, that it is necessary to draw a drop of blood of the covenant of circumcision from him, for it is a foreskin which is pressed in.
Concerning what did they dispute? Concerning a convert who converted already circumcised. For the House of Shammai say, It is necessary to draw from him a drop of blood of the covenant. And the House of Hillel say, It is not necessary to draw from him a drop of blood of the covenant.
(b.Shabbat 135a)
(b.Shabbat 135a)
The International Nazarene Beit Din Says:
In conflicts between the House of Hillel and the House of Shammai,
Hillel generally taught the more lenient halachot while Shammai
generally taught the more stringent halachot. The House of Hillel was
based in Chesed (Mercy) and the House of Shammai was based in Gevurah (Severity) (see Zohar 3:245a). Yeshua's halachot were likewise based on the precept of Chesed (see Mt. 12:7; Mk. 12:33) and most often agreed with the House of Hillel against the House of Shammai. We have no hesitation therefore in adopting the rule of the House of Hillel in this case. When a person is already circumcised it is not necessary to draw a drop of blood of the covenant from them upon conversion.
Hillel generally taught the more lenient halachot while Shammai
generally taught the more stringent halachot. The House of Hillel was
based in Chesed (Mercy) and the House of Shammai was based in Gevurah (Severity) (see Zohar 3:245a). Yeshua's halachot were likewise based on the precept of Chesed (see Mt. 12:7; Mk. 12:33) and most often agreed with the House of Hillel against the House of Shammai. We have no hesitation therefore in adopting the rule of the House of Hillel in this case. When a person is already circumcised it is not necessary to draw a drop of blood of the covenant from them upon conversion.
When is the commandment of circumcision loosed?
The Pharisees said:
Why were they not circumcised in the wilderness? — If you wish I might say: Because of the fatigue of the journey; and if you prefer I might say: Because the North wind1 did not blow upon them. For it was taught: In all the forty years during which Israel was in the
wilderness the North wind did not blow upon them. What was the reason?
If you wish I might say: Because they were under divine displeasure.
And if you prefer I might say: In order that the clouds of glory might
not be scattered.
Why were they not circumcised in the wilderness? — If you wish I might say: Because of the fatigue of the journey; and if you prefer I might say: Because the North wind1 did not blow upon them. For it was taught: In all the forty years during which Israel was in the
wilderness the North wind did not blow upon them. What was the reason?
If you wish I might say: Because they were under divine displeasure.
And if you prefer I might say: In order that the clouds of glory might
not be scattered.
Rabbi Papa said: Hence, no circumcision may be performed on a cloudy day or on a day when the South wind blows; nor may one be bled on such a day. At the present time, however, since many people are in the habit of disregarding these precautions, The Lord preserves the simple.
The Pharisaic Rabbis taught: In all the forty years during which Israel was in the wilderness there was not a day on which the North wind did not
blow at the midnight hour; for it is said, And it came to pass at
midnight, that the Lord smote all the firstborn etc. How is the
deduction arrived at? — By this we were taught that an acceptable time is an essential.
(b.Yeb. 71b-72a)
blow at the midnight hour; for it is said, And it came to pass at
midnight, that the Lord smote all the firstborn etc. How is the
deduction arrived at? — By this we were taught that an acceptable time is an essential.
(b.Yeb. 71b-72a)
Paul said:
If a man was called while circumcised, he should not return to
uncircumcision. And if he was called in un-circumcision, he should not be circumcised.
...because of the urgency of the time...
...[because] the time is now shortened...
...[and because] the fashion of this world passes away.
(1Cor. 18-19, 26, 29, 31)
If a man was called while circumcised, he should not return to
uncircumcision. And if he was called in un-circumcision, he should not be circumcised.
...because of the urgency of the time...
...[because] the time is now shortened...
...[and because] the fashion of this world passes away.
(1Cor. 18-19, 26, 29, 31)
And likewise Paul said:
But I speak to those who do not have wives and to widows,
that it is profitable for them to remain like me…
(1Cor. 7:8)
But I speak to those who do not have wives and to widows,
that it is profitable for them to remain like me…
(1Cor. 7:8)
Likewise this was
...because of the urgency of the time...
...[because] the time is now shortened...
...[and because] the fashion of this world passes away.
(1Cor. 7:26, 29, 31)
...because of the urgency of the time...
...[because] the time is now shortened...
...[and because] the fashion of this world passes away.
(1Cor. 7:26, 29, 31)
As we read also in the Book of Jasher:
"And Noah... refrained from taking a wife in those days,
to beget children, for he said, Surely now Elohim will destroy the earth, wherefore then shall I beget children."
(Jasher 5:12)
"And Noah... refrained from taking a wife in those days,
to beget children, for he said, Surely now Elohim will destroy the earth, wherefore then shall I beget children."
(Jasher 5:12)
The International Nazarene Beit Din says:
"An acceptable time for circumcision is essential."
"An acceptable time for circumcision is essential."
The Pharisaic Rabbis taught:
If at the present time a man desires to become a proselyte, he is to be addressed as follows: `What reason have you for desiring to become a proselyte; do you not know that Israel at the present time are persecuted and oppressed, despised, harassed and overcome by afflictions'? If he replies, `I know and yet am unworthy', he is accepted forthwith, and is given instruction in some of the minor and some of the major commandments. He is informed of the sin [of the neglect of the commandments of] Gleanings, the Forgotten Sheaf, the Corner and the Poor Man's Tithe. He is also told of the punishment for the transgression of the commandments. Furthermore, he is addressed thus: `Be it known to you that before you came to this condition, if you had eaten suet you would not have been punishable with kareth, if you had profaned the Sabbath you would not have been punishable with stoning; but now were you to eat suet you would be punished with kareth; were you to profane the Sabbath you would be punished with stoning'. And as he is informed of the punishment for the transgression of the commandments, so is he informed of the reward granted for their fulfillment. He is told, `Be it known to you that the world to come was made only for the righteous, and that Israel at the present time are unable to bear either too much prosperity. or too much suffering'. He is not, however, to be persuaded or dissuaded too much. If he accepted, he is circumcised forthwith. Should any shreds which render the circumcision invalid remain, he is to be circumcised a second time. As soon as he is healed arrangements are made for his immediate immersion, when two learned men must stand by his side and acquaint him with some of the minor commandments and with some of the major ones. When he comes up after his ablution he is deemed to be an Israelite in all respects.
In the case of a woman proselyte, women make her sit in the water up to her neck, while two learned men stand outside and give her instruction in some of the minor commandments and some of the major ones.
(b.Yev. 47a-47b)
(b.Yev. 47a-47b)
The International Nazarene Beit Din says:
If at the present time a man desires to become a Ger Tzadik, he is to be addressed as follows: `What reason have you for desiring to become a proselyte; do you not know that Israel at the present time are persecuted and oppressed, despised, harassed and overcome by afflictions'? If he replies, `I know and yet am unworthy', he is accepted forthwith, and is given instruction in all of the minor and all of the major commandments. He is informed of the sin [of the neglect of the commandments of] Gleanings, the Forgotten Sheaf, the Corner and the first, second and third tithes. He is also told of the punishment for the transgression of the commandments. Furthermore, he is addressed thus: `Be it known to you that before you came to this condition, if you had eaten unkosher food you would not have become unclean, if you had profaned the Sabbath you would not have been punishable; but now were you to eat unkosher food you would become unclean; were you to profane the Sabbath you would face the penalty'. And as he is informed of the punishment for the transgression of the commandments, so is he informed of the reward granted for their fulfillment. He is told, `Be it known to you that the world to come was made only for the righteous, and that Israel at the present time are unable to bear either too much prosperity. or too much suffering'. He is not, however, to be persuaded or dissuaded too much. If he accepted, he is circumcised after having learned the commandments of the Torah. Should any shreds which render the circumcision invalid remain, he is to be circumcised a second time. As soon as he is healed arrangements are made for his immediate immersion, when two learned men must stand by his side. Here he shall pledge "Where you go, I will go, where you lodge, I will lodge, your people will be my people and your Elohim my Elohim (Ruth 1:16), all the words which YHWH has said will I do (Ex. 24:3) and I confess with my mouth that Yeshua is the Messiah whom Elohim raised from the dead (Rom. 10:9). When he comes up after his immersion he is deemed to be an Israelite in all respects. In the case of a woman proselyte, women make her sit in the water up to her neck, while two learned men stand outside.
Horayot
Yeshua’s Conviction Overturned
Yeshua’s Conviction Overturned
Yeshua’s Conviction Overturned
Yeshua’s Conviction Overturned
We, the International Nazarene Beit Din find the following errors in the trial of Yeshua (“Jesus”) of Nazareth:
1. Defendant's trial was held at night. The Mishna clearly states that a capitol trial may not be held at night (m.San. 4:1)
2. Defendant was remanded to Rome for sentencing immediately. The Mishna requires sentencing to be delayed by one day in order for the judges to properly consider the case. (m.San. 5:5)
3. The trial was overseen by Caiphas. Caiphas was appointed in 18 CE by the Roman procurator who preceded Pilate, Valerius Gratus. The Torah directs that a High Priest serves for life, however, the preceding High Priest was still alive when Caiphas took office. Because Caiphas was improperly installed in the office of High Priest, his rulings were and are invalid.
Due to these errors in the original trial, the International Nazarene Beit Din rules that Defendant is entitled posthumously to a new trial.
The charge is that of blasphemy (Matt. 26:65) . Having reviewed the transcript of the original trial (Matt. 26:57-66) and read the transcribed testimony of the witnesses, as well as that of the Defendant, we do hereby reverse Caiaphas' ruling and exonerate Yeshua (“Jesus”) of the charge of blasphemy.
We do also find based on Caiaphas' own statement before the trial "that it was better that one man should die for the people" (John 18:14) that Caiaphas engaged in a conspiracy to use his office in order to intentionally convict Defendant without a fair trial for political gain. We the International Nazarene Beit Din do therefore posthumously find Caiaphas guilty of murder.
The charge is that of blasphemy (Matt. 26:65) . Having reviewed the transcript of the original trial (Matt. 26:57-66) and read the transcribed testimony of the witnesses, as well as that of the Defendant, we do hereby reverse Caiaphas' ruling and exonerate Yeshua (“Jesus”) of the charge of blasphemy.
We do also find based on Caiaphas' own statement before the trial "that it was better that one man should die for the people" (John 18:14) that Caiaphas engaged in a conspiracy to use his office in order to intentionally convict Defendant without a fair trial for political gain. We the International Nazarene Beit Din do therefore posthumously find Caiaphas guilty of murder.
HISTORICAL NOTES:
Past Retrials of Yeshua within Rabbinic Judaism:
Retrial of Yeshua is Paris 1935
The Pittsburgh Press October 2, 1935
Retrial to Tell If Christ Was Condemned Unjustly
By The United Press
By The United Press
Paris, Oct. 2 - A retrial of Jesus Christ was the aim today of a movement started by a group of influential, learned Jews.
They propose to determine whether under the civil laws of ancient Jerusalem or the canonical laws of the Temple. Christ was condemned to death justly or whether he was crucified because of personal jealousy.
If the latter proves to be the case, leaders of the movement believe Christ not only will cease to be considered heretic by the rabbis and a revolutionary by the legalists, but will assume an almost equal place among Jews that he has among Christians.
These men feel that a "new trial" will show that neither Pontius Pilate nor the rabbis had grounds for executing the Jesus of Nazareth. To prove this, they intend to reconstruct the situation as faithfully as possible, recreating both the famous Sanhedrin, ancient religious tribunal of Jerusalem, and the provincial Roman court.
They will plead the case according to the laws of the land and the ancient dictates of Torah, leaving out no feature either of the civil or religious side.
The movement to recreate the Sanhedrin gained momentum as a result of that legal and religious debate in Jerusalem some time ago in which Public Prosecutor Dr. Blandeisler upheld the death sentence for Christ and Dr. Reichwehr pleaded the defence. Five judges of the debate upheld Reichwehr's arguments, four to one, and rendered a "verdict" of not guilty.
They propose to determine whether under the civil laws of ancient Jerusalem or the canonical laws of the Temple. Christ was condemned to death justly or whether he was crucified because of personal jealousy.
If the latter proves to be the case, leaders of the movement believe Christ not only will cease to be considered heretic by the rabbis and a revolutionary by the legalists, but will assume an almost equal place among Jews that he has among Christians.
These men feel that a "new trial" will show that neither Pontius Pilate nor the rabbis had grounds for executing the Jesus of Nazareth. To prove this, they intend to reconstruct the situation as faithfully as possible, recreating both the famous Sanhedrin, ancient religious tribunal of Jerusalem, and the provincial Roman court.
They will plead the case according to the laws of the land and the ancient dictates of Torah, leaving out no feature either of the civil or religious side.
The movement to recreate the Sanhedrin gained momentum as a result of that legal and religious debate in Jerusalem some time ago in which Public Prosecutor Dr. Blandeisler upheld the death sentence for Christ and Dr. Reichwehr pleaded the defence. Five judges of the debate upheld Reichwehr's arguments, four to one, and rendered a "verdict" of not guilty.
Retrial of Yeshua in Jerusalem 1949
TIME RELIGION: MOTION FOR REHEARING
Monday February 21, 1949.
Again the high priest asked him, and said unto him, Art thou the Christ, the son of the Blessed and Jesus said, I am. Then the high priest rent his clothes, and saith, what need we any further witnesses? We have heard the blasphemy: what think he? And they all condemned him to be guilty of death.
Mark 14:61-64
Again the high priest asked him, and said unto him, Art thou the Christ, the son of the Blessed and Jesus said, I am. Then the high priest rent his clothes, and saith, what need we any further witnesses? We have heard the blasphemy: what think he? And they all condemned him to be guilty of death.
Mark 14:61-64
So went the most famous trial in history. For centuries, scholars have argued over the legality of Jesus' trial. Some experts contend that the court's midnight meeting and its casual rules of procedure indicate that Jesus was not brought before the Sanhedrin (i.e., the supreme tribunal of the Jews), but before a synedrion, that political court and advisory body at the disposal of Caiaphas, the high priest.
Last week the case was once again before the courts. The Supreme Court of the new state of Israel was officially considering a duly filed petition asking for an retrial of Jesus of Nazareth. The petitioner was a sandy-haired Dutch Protestant named Henri A. Robbe Groskamp. No scholar, Groskamp first became interested in Christ's trial through reading religious books in his mother's library while he was hiding out from the Germans during the occupation. In the end he began to feel that he was divinely inspired to do something about it. Groskamp first appealed to the World Council of Churches meeting in Amsterdam last summer; then he lodged his carefully drawn legal brief with the supreme court of Israel.
Groskamp's main points: 1) High Priest Caiaphas violated several Jewish legal procedures in his conduct of the trial; 2) the Jews rejected Jesus as Messiah because he was no national liberator. Israel's present rebirth without the help of a Messiah proves that the Messiah did not have to be a national liberator, Groskamp contents, hence Jesus' rejection on those grounds was an error.
In Jerusalem last week, Supreme Court President Justice Moshe Smoira regarded as the petition as having raised and interesting question. Said he: "The action we will take turns on the question of jurisdiction-on whether our court can be considered a successor court to the Sanhedrin or can go into a purely religious question."
Legal and religious experts are sure Israel's court will eventually drop the case for lack of jurisdiction. But first, Mijnheer Groskamp's petition will be given careful consideration and an official reply.
The Sacred Name
The Sacred Name of YHWH, is it to be used?
The Sacred Name of YHWH, is it to be used?
The Essenes say:
Anyone who speaks aloud the M[ost] Holy Name of Elohim, [whether in…] or in cursing or as a blurt in time of trial or for any other reason, or while he is reading a book or praying, is to be expelled, never again to return to the society of the Yahad.
(1QS Col. 6 line 27b - Col. 7 line 2a)
(1QS Col. 6 line 27b - Col. 7 line 2a)
The Pharisees say:
…In the Sanctuary one says the name as it is written, but in the provinces with a Euphemism….
(m.Sotah 7:6; m.Tamid 7:2)
(m.Sotah 7:6; m.Tamid 7:2)
Abba Shaul says:
"…He who pronounces the divine Name as it is spelled out [has no share in the World to Come" (m.San. 10:1)
"…He who pronounces the divine Name as it is spelled out [has no share in the World to Come" (m.San. 10:1)
R. Nahman b. Isaac said:
Not like this world is the future world. [In] this world [His name] is written with a yod he and read as alef daleth; but in the future world it shall all be one: it shall be written with yod he and read as yod he. (b.Pes. 50a)
Not like this world is the future world. [In] this world [His name] is written with a yod he and read as alef daleth; but in the future world it shall all be one: it shall be written with yod he and read as yod he. (b.Pes. 50a)
Now, Raba thought of lecturing it at the session, [whereupon] a certain old man said to him, It is written, le'alem ("to be hidden" rather than "forever"). (Ex. 3:15) (b.Pes. 50a)
R. Abina pointed out a contradiction: It is written, this is my name, to be hidden; [and it is also written], and this is my memorial unto all generations? The Holy One, blessed be He, said: Not as I [i.e., My name] and written am I read: I am written with a yod he, while I am read as alef daleth. (b.Pes. 50a; b.Kidd. 71a)
However the Zohar teaches:
"Unify the Holy Name, Bind the Knot of Faith, Bring blessings to the proper place."(Zohar 285a,b; Zohar 285a,b.)
"Unify the Holy Name, Bind the Knot of Faith, Bring blessings to the proper place."(Zohar 285a,b; Zohar 285a,b.)
The Nazarenes ordained:
An individual should greet his fellow with the Name, in accordance with what was said, "And behold, Boaz came from Beit-Lechem, and said unto the reapers, YHWH be with you. And they answered him, YHWH bless you." (Ruth 2:4) And it says: "YHWH is with you, you mighty man of valour." (Jud. 6:12). (m.Ber. 9:5)
As we read in the Torah:
"And to Shet, to him also there was born a son, and he called his name Enosh. Then began men to call upon the name of YHWH….
(Gen. 4:26 HRV)
(Gen. 4:26 HRV)
"And he removed from there unto the mountain on the east of Beit-El, and pitched his tent: having Beit-El on the west, and Ai on the east. And he built there an altar unto YHWH, and called upon the Name of YHWH."
(Gen. 12:8 HRV)
(Gen. 12:8 HRV)
"And he built an altar there, and called upon the Name of YHWH, and pitched his tent there: and there, Yitz'chak's servants dug a well."
(Gen. 26:25 HRV)
(Gen. 26:25 HRV)
YHWH spoke through Moses saying:
"I will deliver him; I will set him on high, because he has known my Name"
(Ps. 91:14 a Psalm of Moses)
"I will deliver him; I will set him on high, because he has known my Name"
(Ps. 91:14 a Psalm of Moses)
YHWH says in The Torah
"…My Name shall be declared in all the earth."
(Ex. 9:16)
"…My Name shall be declared in all the earth."
(Ex. 9:16)
Isaiah writes:
"My people shall know My Name"
(Is. 52:6)
"My people shall know My Name"
(Is. 52:6)
10 And Sharon shall be a fold of flocks, and the valley of Achor a place for herds to lie down in, for My people that have sought Me.
11 But you that forsake YHWH, that forget My Set-Apart mountain; that prepare a table for Fortune, and that offer mingled wine in full measure unto Destiny,
12 I will destine you … to the sword, and you shall all bow down to the slaughter. Because when I called, you did not answer; when I spoke, you did not hear: but you did that which was evil in My eyes, and chose that wherein I delighted not.
(Is. 65:10-12 HRV))
11 But you that forsake YHWH, that forget My Set-Apart mountain; that prepare a table for Fortune, and that offer mingled wine in full measure unto Destiny,
12 I will destine you … to the sword, and you shall all bow down to the slaughter. Because when I called, you did not answer; when I spoke, you did not hear: but you did that which was evil in My eyes, and chose that wherein I delighted not.
(Is. 65:10-12 HRV))
26 How long shall this be? Is it in the heart of the prophets that prophesy lies, and the prophets of the deceit of their own heart?
27 That think to cause My people to forget My Name, by their dreams which they tell every man to his neighbor, as their fathers forgot My Name, for Ba'al.
(Jer. 23:26-27 HRV)
27 That think to cause My people to forget My Name, by their dreams which they tell every man to his neighbor, as their fathers forgot My Name, for Ba'al.
(Jer. 23:26-27 HRV)
Malachi writes:
"…a book of remembrance was written before Him for those who fear YHWH and who meditate on His Name."
(Mal. 3:16)
"…a book of remembrance was written before Him for those who fear YHWH and who meditate on His Name."
(Mal. 3:16)
We also read in the Psalms:
"And those who know your Name will put their trust in you"
(Ps. 9:10)
"And those who know your Name will put their trust in you"
(Ps. 9:10)
"Let them praise Your great and awesome Name- He is holy."
(Ps. 99:3)
(Ps. 99:3)
"My mouth shall speak the praise of YHWH,
and all flesh shall bless His set-apart Name forever and ever."
(Ps. 145:21)
and all flesh shall bless His set-apart Name forever and ever."
(Ps. 145:21)
"Let them praise the name of YHWH…"
(Ps. 148:13)
(Ps. 148:13)
And Messiah said:
"I have made known Your Name, to the men whom You gave Me from the world." (Jn. 17:6) And, "And I have made known to them Your Name, and will make known." (Jn. 17:26)
"I have made known Your Name, to the men whom You gave Me from the world." (Jn. 17:6) And, "And I have made known to them Your Name, and will make known." (Jn. 17:26)
The International Nazarene Beit Din Says:
While one must be careful to follow the commandment not to profane the Name, one should make use of the Name. When reading Scripture in the original Hebrew or from a Sacred Name edition, one should not use a euphemism for the name of YHWH. Even the use of the Name in greetings does not profane the Name. The Name of YHWH shall be declared in all the earth!
While one must be careful to follow the commandment not to profane the Name, one should make use of the Name. When reading Scripture in the original Hebrew or from a Sacred Name edition, one should not use a euphemism for the name of YHWH. Even the use of the Name in greetings does not profane the Name. The Name of YHWH shall be declared in all the earth!
The Nazarene Beit Din furthermore rules that the exact pronunciation of the Name should not be a point of contention in the Body of Messiah, and therefore will not decree a particular pronunciation; rather, leaving that up to the individual Nazarene's own prayerful conviction or understanding.
5. Kodashim
Menahot
Tzitziyot
A:1 Halacha Tzitziyot
Tzitziyot
A:1 Halacha Tzitziyot
Corroboration: Direct Command ordained by YHVH as a way to cause people to remember His commands:
37 And YHWH spoke unto Moshe, saying:
38 Speak unto the children of Yisra’el and bid them, that they make them throughout
their generations, fringes in the corners of their garments, and that they put with the
fringe of each corner, a thread of blue.
39 And it shall be unto you for a fringe, that you may look upon it, and remember all the
commandments of YHWH, and do them. And, that you go not about after your own heart
and your own eyes, after which you use to go astray--
40 That you may remember and do all My commandments: and be Set-Apart unto your
Elohim.
41 I am YHWH your Elohim, who brought you out of the land of Egypt, to be your
Elohim: I am YHWH your Elohim.
(Num. 15:37-41)
38 Speak unto the children of Yisra’el and bid them, that they make them throughout
their generations, fringes in the corners of their garments, and that they put with the
fringe of each corner, a thread of blue.
39 And it shall be unto you for a fringe, that you may look upon it, and remember all the
commandments of YHWH, and do them. And, that you go not about after your own heart
and your own eyes, after which you use to go astray--
40 That you may remember and do all My commandments: and be Set-Apart unto your
Elohim.
41 I am YHWH your Elohim, who brought you out of the land of Egypt, to be your
Elohim: I am YHWH your Elohim.
(Num. 15:37-41)
Requirements & Prohibitions
1. There must be four tzitzit.
Numbers 15:38 "Tell them to make tassels on the corners of their garments . . ."
They must be worn always when dressed. They need not be worn in "specialized" clothing, such as swimming suits, exercise clothing, etc.
They must be worn out so that they can be seen.
Numbers 15:39 "And you shall have the tassel that you may look upon it and remember all the commandments . . ."
The tzitzit may be attached to the four-corners of either an outer or inner garment. The garment on which the tzitzit are attached must truly be a garment - i.e., made of cloth and covering a reasonable percent of the body.
They must be worn at all times when a person is "dressed." We reject the idea that they need not be worn at night, since when one is not in complete darkness there is enough light to see one's tzitzit. They do not need to be worn to bed.
Each strand ptil - must be made of natural fibers (cotton or wool) and be twisted (ghedeel) .
Each of the four tassels must have at least one chord of blue (Techelet). No other colors are to be added to the white and blue strands.
The Tzitziyot should be moderate in size. Yahshua spoke against the Pharisaical practices of the outward appearance of men, certainly looking good with their oversized tefillin and Tzitziyot, thus drawing attention to one’s outward spirituality . . . which in reality exposed his inward darkness and hypocrisy (Mattityahu 23:5). For men, the size is standardized according to what is worn in Israel today, and commonly sold in the market place. The white strands are usually about 8" to 12", and the blue strands are usually about 3 - 4" longer than the white.
How are they to be tied? The TeNaKh does not specify. The sages say that there should be at least 2 knots. The Beit Din suggests either the Ashkenazi or the Sephardim method. Another popular method is YHVH – Echad. Directions are available for winding.
Women and Tzitziyot
We recognize and understand that women are likewise to observe the commandments, and are to be reminded of them. However, the Torah has prescribed methods to accomplish particular goals, in many instances men are to observe in one way, and women another. Each sex has its unique gifts and contributions to properly form the Jewish community. The Beit Din recognizes the differences. The mitzvot regarding the Tzitziyot is written to men.
As the Beit Din of Nazarene Judaism, we determine that:
Women are not obligated to wear Tzitziyot
* Numbers 15:38-41
Deuteronomy 22:12 "You shall make tassels on the Four Corners of the clothing with which you cover yourself."
Deuteronomy 22:12 " of the clothing with which you cover yourself." "Make tassels on the Four Corners of the cloak you wear." The word "corners" in its original form is "kanph" The meaning is: wing (74), skirt (14), borders (2), corners (2), ends (2), feathered (2), sort (2), winged (2). We interpret this meaning to be on the outside of your garment, in four distinct and separate positions.
Deuteronomy 22:12 "You shall make yourself tassels (ghedeel-twisted strands) on the four corners of your garment with which you cover yourself."
Numbers 15:38 " . . . and to put a blue thread in the tassels of the corners."
Women may wear them if they desire to do so, however care must be taken that she doesn’t wear them "as the garment of a man."
If worn by a woman, the Tzitzit must be worn in a manner that is not similar to the garment or manner in which a man wears them. It is suggested that she wear them on a scarf, sash, head covering, etc. If she desires to wear a talit gadol (prayer shawl), she should do it in her private devotions, etc. The size of the tzitzit for women can vary in order to complement her garment.
mezuzot and unbelieving spouse
Should a believer married with an unbeliever affix mezuzot on the doors of his home?
The mezuzah has its foundation in Torah, therefore it is incumbent upon a believer to obey the Torah and affix mezuzot to the doors of his home.
If the believer is the husband and the unbeliever is the wife, then it is the husband's duty is to obey the Torah. If the wife objects so as to remove the mezuzah, then the sin falls upon the wife alone.
If the wife is the believer and the husband the unbeliever, then the Torah command to obey her husband has the greater weight. However, if the wife asks permission to affix the mezzuzot, and the husband agrees, then the mezuzah should be affixed.
But if the husband forbids, should the believing wife rebel against the authority of her husband on this matter?
Rav. Paul says:
13 And a woman who has a husband that does not believe, yet wants to live with her, should not leave her husband.
14 For the husband who does not believe, is sanctified by the wife who believes, and the
wife who does not believe is sanctified by the husband who believes. Otherwise, their
children are impure, but now they are pure.
15 Now if one who does not believe separates, let him separate. A brother or sister is not
bound in these; Eloah has called us to shalom.
16 For how do you know, wife, whether you may give life to your husband? Or you,
husband, [how] do you know whether you may give life to your wife?
(1Cor. 7:13-16)
The wife therefore should not leave her husband who refuses the mezuzah, and the sin becomes his alone.
Should a believer married with an unbeliever affix mezuzot on the doors of his home?
The mezuzah has its foundation in Torah, therefore it is incumbent upon a believer to obey the Torah and affix mezuzot to the doors of his home.
If the believer is the husband and the unbeliever is the wife, then it is the husband's duty is to obey the Torah. If the wife objects so as to remove the mezuzah, then the sin falls upon the wife alone.
If the wife is the believer and the husband the unbeliever, then the Torah command to obey her husband has the greater weight. However, if the wife asks permission to affix the mezzuzot, and the husband agrees, then the mezuzah should be affixed.
But if the husband forbids, should the believing wife rebel against the authority of her husband on this matter?
Rav. Paul says:
13 And a woman who has a husband that does not believe, yet wants to live with her, should not leave her husband.
14 For the husband who does not believe, is sanctified by the wife who believes, and the
wife who does not believe is sanctified by the husband who believes. Otherwise, their
children are impure, but now they are pure.
15 Now if one who does not believe separates, let him separate. A brother or sister is not
bound in these; Eloah has called us to shalom.
16 For how do you know, wife, whether you may give life to your husband? Or you,
husband, [how] do you know whether you may give life to your wife?
(1Cor. 7:13-16)
The wife therefore should not leave her husband who refuses the mezuzah, and the sin becomes his alone.
Hulin
Hunted Meat
Hunted meat, may it be eaten?
The Torah says: And whatever man... hunts and catches any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust... (Lev. 17:13)
The International Nazarene Beit Din Says:
Meat obtained by hunting may be eaten (Lev. 17:13) provided the following conditions are met:
Hunted Meat
Hunted meat, may it be eaten?
The Torah says: And whatever man... hunts and catches any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust... (Lev. 17:13)
The International Nazarene Beit Din Says:
Meat obtained by hunting may be eaten (Lev. 17:13) provided the following conditions are met:
The animal is a clean animal (Lev. 11)
The animals blood is poured out (Lev. 17:13)
The blood is covered with dust (Lev. 17:13)
The animal is examined to determine if it is TEREFAH (torn)
(Ex 22, Lev 7:24, 17:15 and 22:8)
(the wound inflicted in the hunt is not counted in this examination).
The internal organs and fat are removed.
The animals blood is poured out (Lev. 17:13)
The blood is covered with dust (Lev. 17:13)
The animal is examined to determine if it is TEREFAH (torn)
(Ex 22, Lev 7:24, 17:15 and 22:8)
(the wound inflicted in the hunt is not counted in this examination).
The internal organs and fat are removed.
Milk and Meat
Milk and Meat Halacha
Passed by the International Nazarene Beit Din
10-5-2011
Milk and Meat Halacha
Passed by the International Nazarene Beit Din
10-5-2011
Three times the Torah commands us: "You shall not seethe a kid in its
mother's milk." (Exodus 23:19, Exodus 34:26 and Deuteronomy 14:21)
mother's milk." (Exodus 23:19, Exodus 34:26 and Deuteronomy 14:21)
Simeon b. Yohai says, "On what account is this matter repeated three times?"
"One serves to prohibit eating it, one to derive benefit from it, and the third
to cooking it under any circumstances"
(Mekhilta LXXX:II:6)
"One serves to prohibit eating it, one to derive benefit from it, and the third
to cooking it under any circumstances"
(Mekhilta LXXX:II:6)
Is it permitted to eat meat with milk?
Zakan Ingalls says: If we look at the archeology of a place called Ras-Shamra, it appears that seething a kid in its mother's milk was a pagan Canaanite ritual. A Ugaritic text says: "Over the fire seven times the sacrificers cook a kid in milk..." Driver, G.R., Canaanite Myths and Legends. Edinburgh: T.& T. Clark, 1956. p.121.
Rabbi Trimm says: Simeon b. Yohai was active after the destruction of the
Temple and after Nazarenes and Rabbinic Judaism separated. His interpretation
is very weak based solely on the fact that the prohibition appears three times in
the Torah, and from this he derives this halacha. He did not learn this
interpretation from his teacher Rabbi Akiva, for Akiva taught a totally
different reason that the prohibition was given three times:
Temple and after Nazarenes and Rabbinic Judaism separated. His interpretation
is very weak based solely on the fact that the prohibition appears three times in
the Torah, and from this he derives this halacha. He did not learn this
interpretation from his teacher Rabbi Akiva, for Akiva taught a totally
different reason that the prohibition was given three times:
Rabbi Akiva says, "On what account is this matter repeated three times?"
"One is to encompass, in particular, a domesticated beast, the second a wild
beast, the third a fowl."
(Mekhilta LXXX:II:8)
"One is to encompass, in particular, a domesticated beast, the second a wild
beast, the third a fowl."
(Mekhilta LXXX:II:8)
Moreover there is no record of any debate of this issue between Hillel and
Shammai themselves, and no mention of the decree in the Dead Sea Scrolls.
Shammai themselves, and no mention of the decree in the Dead Sea Scrolls.
However the first century commentator Philo writes:
(142) And our lawgiver endeavors to surpass even himself, being a man of every
kind of resource which can tend to virtue, and having a certain natural aptitude
for virtuous recommendations; for he commands that one shall not take an animal
from the mother, whether it be a lamb, or a kid, or any other creature belonging
to the flocks or herds, before it is weaned. And having also given a command
that no one shall sacrifice the mother and the offspring on the same day, he
goes further, and is quite prodigal on the particularity of his injunctions,
adding this also, "Thou shalt not seethe a lamb in his mother's
Milk."{22}{exodus 23:19.} (143) For he looked upon it as a very terrible thing
for the nourishment of the living to be the seasoning and sauce of the dead
animal, and when provident nature had, as it were, showered forth milk to
support the living creature, which it had ordained to be conveyed through the
breasts of the mother, as if through a regular channel, that the unbridled
licentiousness of men should go to such a height that they should slay both the
author of the existence of the other, and make use of it in order to consume the
body of the other. (144) And if any one should desire to dress flesh with milk,
let him do so without incurring the double reproach of inhumanity and impiety.
There are innumerable herds of cattle in every direction, and some are every day
milked by the cowherds, or goatherds, or shepherds, since, indeed, the milk is
the greatest source of profit to all breeders of stock, being partly used in a
liquid state and partly allowed to coagulate and solidify, so as to make cheese.
So that, as there is the greatest abundance of lambs, and kids, and all other
kinds of animals, the man who seethes the flesh of any one of them in the milk
of its own mother is exhibiting a terrible perversity of disposition, and
exhibits himself as wholly destitute of that feeling which, of all others, is
the most indispensable to, and most nearly akin to, a rational soul, namely,
compassion.
(Philo, On the Virtues)
kind of resource which can tend to virtue, and having a certain natural aptitude
for virtuous recommendations; for he commands that one shall not take an animal
from the mother, whether it be a lamb, or a kid, or any other creature belonging
to the flocks or herds, before it is weaned. And having also given a command
that no one shall sacrifice the mother and the offspring on the same day, he
goes further, and is quite prodigal on the particularity of his injunctions,
adding this also, "Thou shalt not seethe a lamb in his mother's
Milk."{22}{exodus 23:19.} (143) For he looked upon it as a very terrible thing
for the nourishment of the living to be the seasoning and sauce of the dead
animal, and when provident nature had, as it were, showered forth milk to
support the living creature, which it had ordained to be conveyed through the
breasts of the mother, as if through a regular channel, that the unbridled
licentiousness of men should go to such a height that they should slay both the
author of the existence of the other, and make use of it in order to consume the
body of the other. (144) And if any one should desire to dress flesh with milk,
let him do so without incurring the double reproach of inhumanity and impiety.
There are innumerable herds of cattle in every direction, and some are every day
milked by the cowherds, or goatherds, or shepherds, since, indeed, the milk is
the greatest source of profit to all breeders of stock, being partly used in a
liquid state and partly allowed to coagulate and solidify, so as to make cheese.
So that, as there is the greatest abundance of lambs, and kids, and all other
kinds of animals, the man who seethes the flesh of any one of them in the milk
of its own mother is exhibiting a terrible perversity of disposition, and
exhibits himself as wholly destitute of that feeling which, of all others, is
the most indispensable to, and most nearly akin to, a rational soul, namely,
compassion.
(Philo, On the Virtues)
The International Nazarene Beit Din Rules:
The decree against eating meat with milk is a late Rabbinic chiddush
(innovation) and not authoritative to Nazarene Judaism.
(innovation) and not authoritative to Nazarene Judaism.
The origination of the order of elders in the economy of Moshe
Num 11:10. Moshe heard the people weeping, each family at the door of its tent. Yahweh's anger was greatly aroused; Moshe too found it disgraceful, 11. and he said to Yahweh: “Why do you treat your servant so badly? . . . 13. Where am I to find meat to give all these people, pestering me with their tears and saying, “Give us meat to eat”? . . .
16. Yahweh said to Moshe, “Collect me seventy of the zaqenim of Israel, men you know to be the people's elders and officers.¤
¤officers, scribes, assistants = shoterim = myrt#
Bring them to the Tent of Meeting, and let them stand beside you there. 17. I will come down and talk to you there and will take some of the ruach that is on you and put it on them. Then they will bear the burden of the people along with you, and you will no longer have to bear it on your own.
The seventy were family heads, officers, wise men & women, judges, army captains, used car dealers – all made intermediaries between Elohim and the people of Elohim.
24. Moshe went out and told the people what Yahweh had said. Then he collected seventy of the people's elders and stationed them round the Tent. 25. Yahweh descended in the cloud. [Yahweh] spoke to [Moshe] and took some of the ruach that was on him and put it on the seventy zaqenim. When the spirit came on them they prophesied, but only once.
Lone Rangers Also Prophecy
26. Two men had stayed back in the camp; one was called Eldad and the other Medad. The spirit came down on them; though they had not gone to the Tent, their names were enrolled among the rest. These men began to prophesy in the camp.
27. A young man ran to tell Moshe this. “Look,” he said, “Eldad and Medad are prophesying in the camp.” 28. Yehoshua son of Nun, who had served Moshe since he was a boy, spoke up & said, “Adonai Moshe, stop them!” 29. Moshe replied, “Are you jealous of me? If only all Yahweh's people were prophets, and Yahweh had given them his spirit!”¤
¤Cf. Mark 9:40ff. For he that is not against us is for us.
There is a tradition of written prophecy connected with Eldad and Medad (or Modad) that is well attested in the writings of Christians up to the 17th century. One point that can be made is that the same anointing, that of Moshe, was distributed to those assembled with Moshe in the tent, while another portion was distributed to at least two others who were not in attendance at all. Some monastic redactor certainly had a problem with the inclusion of these mavericks among the prophets.
Moshe Returns with the Anointed
Number 11: 30. Moshe then went back to the camp with the zaqenim of Israel.
The elders had, through the acts recorded in the story, left the realm of general elders to advance to elders as appointed leaders, then anointed leaders.
The Mosaic directive to appoint elders who could administrate through inspired speaking (thinking) is followed in each gospel (including that of Thomas).
The Seventy(-two)
Luke 10: 1. The Master appointed seventy-two (12 x 6) others and sent them out ahead of him in pairs, to all the towns and places he himself would be visiting. 2. And he said to them, “The harvest is rich but the laborers are few, so ask the harvest-master to send laborers to do his harvesting. 3. Start off now; but look, I am sending you out like lambs among wolves.
These sent ones may not have been of the official age of elders (30), and they are called laborers and lambs; but certainly there is a close correspondence between the acts of Moshe and this passage of Luke (which seems to be a follow-up to the sending of the twelve two-by-two that we find in Matthew 9:36 – 10). These ‘elders’ were to make their own way, but they were thought to be capable to do so (according to some passages in the Ante-Nicene Fathers), with some becoming well known in the movement in its later years.
The transferrable of spiritual authority (Matthew 10:1), the inbreathing of the spirit (John 20:22), and the outpouring upon the 120 (Acts 2:4), demonstrate the sharing of the spirit of authority that we previously encountered in Numbers 11:17.
The Seven Waiters
The situation Moshe found himself in while trying to bring meat to the people of Israel is similar to the problems the shlichim¤ were dealing with in seeing to the distribution of food to the “Hellenists.”
¤shlichim = Apostles or Missionaries
Acts 6:1. About this time, when the number of talmidim was increasing, the Hellenists made a complaint against the Hebrews: in the daily distribution their own widows were being overlooked. 2. So the Twelve called a full meeting of the talmidim and addressed them, “It would not be right for us to neglect the word of El so as to give out food; 3. you, brothers, must select from among yourselves seven men of good reputation, filled with the Ruach and with wisdom, to whom we can hand over this duty.”
Since earlier in Acts we read about the Spirit falling, we can assume these men who were to be chosen had been a part of that outpouring, or had subsequently received Spirit in a way evident to the people.
4. “We ourselves (the shlichim) will continue to devote ourselves to prayer and to the service of the word.” 5. The whole assembly approved of this proposal and elected Stephen, a man full of faith and of the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus of Antioch, a convert to Judaism.
It is puzzling that these leaders, chosen out of the assembly of Jerusalem, would ALL have Greek names easily translated for meaning, with one described as a “convert” (This same Nicolaus, according to a few of the ‘Fathers,’ apostatized, becoming the leader of the Nicolaitan sect.) Solving the puzzle of these names would make for a good paper topic.
6. They presented these to the shlichim, and after prayer they laid their hands on them. (See Acts 8:17)
This was the official act of sharing the power and authority of the shlichims’ anointing. But did these ‘appointees’ do the work assigned? Or did they go with their own skill sets and anointing and do the work of Elders? We know of the acts of the aforementioned Nicolaus; and also of Philippos and Stephanos who (perhaps in addition to table-waiting) did the work of Elders (but not necessarily the work of shilchim: see passages such as Acts 8, especially vs. 14-16).
Acts also mentions elders from Antioch, Jerusalem, and Ephesus.
The Qualifications for Elders
Notice the changes in elders’ characteristic between the next two passages, the first, Petrine ~ 60 AD – the Nazorean Assembly; the second, deutero-Pauline ~ 85 AD – the later Gentile Mission.[1]
(The qualifications of elders for each passage are check-marked √.)
Nazorean: 1 Peter 5:1-5. I urge the elders among you, as a fellow-elder myself and a witness to the sufferings of the Anointed, and as one who is to have a share in the glory that is to be revealed:
√ give a shepherd's care to the flock of Elohim that is entrusted to you: watch over it, not simply as a duty but gladly, as Elohim wants;
√ not for sordid money, but because you are eager to do it.
√ Do not lord it over the group which is in your charge, but be an example for the flock.
√ When the chief shepherd appears, you will be given the unfading crown of esteem.
In the same way, younger people, be subject to the elders. Humility towards one another must be the garment you all wear constantly, because Elohim opposes the proud but accords his favor to the humble.
Gentile Mission: Titus 1:5-9. The reason I left you behind in Crete was for you
√ to organize everything that still had to be done and
√ appoint elders in every town, in the way that I told you, that is,
√ each of them must be a man of irreproachable character,
√ husband of one wife, and
√ his children must be believers and not liable to be charged with disorderly conduct or insubordination.
√ The presiding elder has to be irreproachable since he is Elohim's representative:
√ never arrogant or hot-tempered, nor a heavy drinker or violent, nor avaricious; but
√ hospitable and a lover of goodness; sensible, upright, devout and self-controlled; and
√he must have a firm grasp of the unchanging message of the tradition, so that he can be counted on both for giving encouragement in sound doctrine and for refuting those who argue against it.
The Evolution of Elder
The Point: Between the time of the final redaction of 1 Peter and Titus, maybe 25 – 40 years, assuming that the far-flung Assemblies of Yahweh were still in some form of doctrinal unity, the Appointed Elder, who possessed numerous administrative skills, took the place of the Anointed Elder, whose primary qualification was not administration, but spirituality and moral. The Presiding Elder of the Titus text, with pomps, titles, and political aptitude, replaced the Providing Elder, of 1 Peter, with his humility, spiritual insight, and servile motivation.
It was not long before the Appointed / Ordained Elder who was a professional Bishop or Pastor, gobbled up all the other Apostolic callings, except perhaps those evangelists or teacher with a penchant for making money or gathering the members of the upper crust.
In our day, especially in assemblies where education and administration are valued, there are relatively few elders who are not officially pastoral ministers (only). A relatively few ordained elders serve as professors, mental health professionals, or chaplains (in health care or the Armed Forces); by far the professional Elder is a church pastor or church administrator. There are very few if any official Apostles, Evangelists, or Prophets (though churches lay claim to the prophetic office on account of the public speaking duties of the pastor).
Finally, for the professional man or woman who is ordained to Elder or consecrated to Bishop in our time – the preferred appellation is that of Doctor (some attaining their post-elder title by dubious means). The trend is currently strong even among those groups who do not necessarily value a critical or liberal arts education.
Contemporary Ministry of Elder
In my way of thinking, Elders are necessary for any assembly, large or small, and the anointed elder is preferred over the appointed. Elders should never be elected, as is the usual practice for denominational bishops, but appointed with much thought and prayer by the presiding spiritual authority.
Potential elders should understand that biblical elders, especially in middle Judaisms, had to wait until they were at least thirty, undergo challenging training, experience a valid sky-walk, battle successfully with unclean, evil spirits, and have an evident pneumatic calling on their lives that includes an essential skill.
They should consider their consecration as though it were proffered by YHWH himself (for it is), and that they must be willing to answer to YHWH before doing that which would sever them from the assembly of their consecration.
They should know their strengths and weaknesses according to both spirit and flesh and work out of their strengths, leaving their weaker points to others who can do a better job.
It is always the privilege of an elder to take part, and sometimes take charge, of a healing or exorcism ministry, and to know their place in that ministry – if it be on the front lines or rear guard. This brings us to my final point regarding the necessity of the elder:
The Elder and the Weak
James 5:14. Any one of you who is asthenei (sick, RSV) should send for the elders of the assembly, and they must anoint the asthenei with oil in the name of Yahweh and pray over him. 15. The prayer of faith will save the asthenei and Yahweh will raise him up again; and if he has committed any sins, he will be forgiven.
I continually wonder why certain words in Scripture are translated as they are. The Greek word sqenei (sthenei) means ‘strong one.’ Adding the negative prefix ‘a’ gives us the word translated as “sick” in James 5:14 & 15; that is asqenei (asthenei) = the non-strong one. Certainly this would include the sick. But this term has been translated in various other places as weak, feeble, powerless, helpless, needy, poor, diseased, impotent & sick. And certainly asthenei could mean any or all of these things.
This being the case, it is all the more essential that elders be appointed by the spiritual leaders of the assembly so they may begin to ‘officially’ address not just sickness (which has become the primary ready of this text), but every one of these other evils with just as much confidence as we address “the sick.”
Elder as Mediators
According once more to James, an elder must cover a lot of spiritual ground and have enough self-knowledge to see himself / herself as an intermediary between Elohim and humankind. Some feel strongly that they should not be mediators, since the following passage implies there is already a mediator.
1 Tim 2:5. For there is only Elohim Echad, and there is only one mediator between Elohim and humanity, himself a human being, Messiah Yahshua . . .
Certainly, the Anointed One is the mediator between humanity and the Creator. However, many times the elder finds him or herself in the place of spiritual mediator, the only Anointed person the others can see. And the potential elder should consider this as to whether he or she has the mettle for it. It is only reasonable to see the elder, who anoints with oil, who administers his hands, who speaks the sacred name, who forgives sins, as a priest in the classical sense and a mediator in fact.
Finally, a personal note: though Yahweh does the calling through Messiah, and though you may be anointed in some gift or ministry, the act of laying on of hands by the authority in the congregation not only adds further chrism (mishchah) and strength to your ministry, but serves to show others present (and those they will tell), that you have the Mind of Messiah and are available for supernatural ministry. The caveat here is that an elder breaking trust with the covenant people may not lose the favor of the people, but will undoubtedly lose the favor of the Master.
Num 11:10. Moshe heard the people weeping, each family at the door of its tent. Yahweh's anger was greatly aroused; Moshe too found it disgraceful, 11. and he said to Yahweh: “Why do you treat your servant so badly? . . . 13. Where am I to find meat to give all these people, pestering me with their tears and saying, “Give us meat to eat”? . . .
16. Yahweh said to Moshe, “Collect me seventy of the zaqenim of Israel, men you know to be the people's elders and officers.¤
¤officers, scribes, assistants = shoterim = myrt#
Bring them to the Tent of Meeting, and let them stand beside you there. 17. I will come down and talk to you there and will take some of the ruach that is on you and put it on them. Then they will bear the burden of the people along with you, and you will no longer have to bear it on your own.
The seventy were family heads, officers, wise men & women, judges, army captains, used car dealers – all made intermediaries between Elohim and the people of Elohim.
24. Moshe went out and told the people what Yahweh had said. Then he collected seventy of the people's elders and stationed them round the Tent. 25. Yahweh descended in the cloud. [Yahweh] spoke to [Moshe] and took some of the ruach that was on him and put it on the seventy zaqenim. When the spirit came on them they prophesied, but only once.
Lone Rangers Also Prophecy
26. Two men had stayed back in the camp; one was called Eldad and the other Medad. The spirit came down on them; though they had not gone to the Tent, their names were enrolled among the rest. These men began to prophesy in the camp.
27. A young man ran to tell Moshe this. “Look,” he said, “Eldad and Medad are prophesying in the camp.” 28. Yehoshua son of Nun, who had served Moshe since he was a boy, spoke up & said, “Adonai Moshe, stop them!” 29. Moshe replied, “Are you jealous of me? If only all Yahweh's people were prophets, and Yahweh had given them his spirit!”¤
¤Cf. Mark 9:40ff. For he that is not against us is for us.
There is a tradition of written prophecy connected with Eldad and Medad (or Modad) that is well attested in the writings of Christians up to the 17th century. One point that can be made is that the same anointing, that of Moshe, was distributed to those assembled with Moshe in the tent, while another portion was distributed to at least two others who were not in attendance at all. Some monastic redactor certainly had a problem with the inclusion of these mavericks among the prophets.
Moshe Returns with the Anointed
Number 11: 30. Moshe then went back to the camp with the zaqenim of Israel.
The elders had, through the acts recorded in the story, left the realm of general elders to advance to elders as appointed leaders, then anointed leaders.
The Mosaic directive to appoint elders who could administrate through inspired speaking (thinking) is followed in each gospel (including that of Thomas).
The Seventy(-two)
Luke 10: 1. The Master appointed seventy-two (12 x 6) others and sent them out ahead of him in pairs, to all the towns and places he himself would be visiting. 2. And he said to them, “The harvest is rich but the laborers are few, so ask the harvest-master to send laborers to do his harvesting. 3. Start off now; but look, I am sending you out like lambs among wolves.
These sent ones may not have been of the official age of elders (30), and they are called laborers and lambs; but certainly there is a close correspondence between the acts of Moshe and this passage of Luke (which seems to be a follow-up to the sending of the twelve two-by-two that we find in Matthew 9:36 – 10). These ‘elders’ were to make their own way, but they were thought to be capable to do so (according to some passages in the Ante-Nicene Fathers), with some becoming well known in the movement in its later years.
The transferrable of spiritual authority (Matthew 10:1), the inbreathing of the spirit (John 20:22), and the outpouring upon the 120 (Acts 2:4), demonstrate the sharing of the spirit of authority that we previously encountered in Numbers 11:17.
The Seven Waiters
The situation Moshe found himself in while trying to bring meat to the people of Israel is similar to the problems the shlichim¤ were dealing with in seeing to the distribution of food to the “Hellenists.”
¤shlichim = Apostles or Missionaries
Acts 6:1. About this time, when the number of talmidim was increasing, the Hellenists made a complaint against the Hebrews: in the daily distribution their own widows were being overlooked. 2. So the Twelve called a full meeting of the talmidim and addressed them, “It would not be right for us to neglect the word of El so as to give out food; 3. you, brothers, must select from among yourselves seven men of good reputation, filled with the Ruach and with wisdom, to whom we can hand over this duty.”
Since earlier in Acts we read about the Spirit falling, we can assume these men who were to be chosen had been a part of that outpouring, or had subsequently received Spirit in a way evident to the people.
4. “We ourselves (the shlichim) will continue to devote ourselves to prayer and to the service of the word.” 5. The whole assembly approved of this proposal and elected Stephen, a man full of faith and of the Holy Spirit, together with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus of Antioch, a convert to Judaism.
It is puzzling that these leaders, chosen out of the assembly of Jerusalem, would ALL have Greek names easily translated for meaning, with one described as a “convert” (This same Nicolaus, according to a few of the ‘Fathers,’ apostatized, becoming the leader of the Nicolaitan sect.) Solving the puzzle of these names would make for a good paper topic.
6. They presented these to the shlichim, and after prayer they laid their hands on them. (See Acts 8:17)
This was the official act of sharing the power and authority of the shlichims’ anointing. But did these ‘appointees’ do the work assigned? Or did they go with their own skill sets and anointing and do the work of Elders? We know of the acts of the aforementioned Nicolaus; and also of Philippos and Stephanos who (perhaps in addition to table-waiting) did the work of Elders (but not necessarily the work of shilchim: see passages such as Acts 8, especially vs. 14-16).
Acts also mentions elders from Antioch, Jerusalem, and Ephesus.
The Qualifications for Elders
Notice the changes in elders’ characteristic between the next two passages, the first, Petrine ~ 60 AD – the Nazorean Assembly; the second, deutero-Pauline ~ 85 AD – the later Gentile Mission.[1]
(The qualifications of elders for each passage are check-marked √.)
Nazorean: 1 Peter 5:1-5. I urge the elders among you, as a fellow-elder myself and a witness to the sufferings of the Anointed, and as one who is to have a share in the glory that is to be revealed:
√ give a shepherd's care to the flock of Elohim that is entrusted to you: watch over it, not simply as a duty but gladly, as Elohim wants;
√ not for sordid money, but because you are eager to do it.
√ Do not lord it over the group which is in your charge, but be an example for the flock.
√ When the chief shepherd appears, you will be given the unfading crown of esteem.
In the same way, younger people, be subject to the elders. Humility towards one another must be the garment you all wear constantly, because Elohim opposes the proud but accords his favor to the humble.
Gentile Mission: Titus 1:5-9. The reason I left you behind in Crete was for you
√ to organize everything that still had to be done and
√ appoint elders in every town, in the way that I told you, that is,
√ each of them must be a man of irreproachable character,
√ husband of one wife, and
√ his children must be believers and not liable to be charged with disorderly conduct or insubordination.
√ The presiding elder has to be irreproachable since he is Elohim's representative:
√ never arrogant or hot-tempered, nor a heavy drinker or violent, nor avaricious; but
√ hospitable and a lover of goodness; sensible, upright, devout and self-controlled; and
√he must have a firm grasp of the unchanging message of the tradition, so that he can be counted on both for giving encouragement in sound doctrine and for refuting those who argue against it.
The Evolution of Elder
The Point: Between the time of the final redaction of 1 Peter and Titus, maybe 25 – 40 years, assuming that the far-flung Assemblies of Yahweh were still in some form of doctrinal unity, the Appointed Elder, who possessed numerous administrative skills, took the place of the Anointed Elder, whose primary qualification was not administration, but spirituality and moral. The Presiding Elder of the Titus text, with pomps, titles, and political aptitude, replaced the Providing Elder, of 1 Peter, with his humility, spiritual insight, and servile motivation.
It was not long before the Appointed / Ordained Elder who was a professional Bishop or Pastor, gobbled up all the other Apostolic callings, except perhaps those evangelists or teacher with a penchant for making money or gathering the members of the upper crust.
In our day, especially in assemblies where education and administration are valued, there are relatively few elders who are not officially pastoral ministers (only). A relatively few ordained elders serve as professors, mental health professionals, or chaplains (in health care or the Armed Forces); by far the professional Elder is a church pastor or church administrator. There are very few if any official Apostles, Evangelists, or Prophets (though churches lay claim to the prophetic office on account of the public speaking duties of the pastor).
Finally, for the professional man or woman who is ordained to Elder or consecrated to Bishop in our time – the preferred appellation is that of Doctor (some attaining their post-elder title by dubious means). The trend is currently strong even among those groups who do not necessarily value a critical or liberal arts education.
Contemporary Ministry of Elder
In my way of thinking, Elders are necessary for any assembly, large or small, and the anointed elder is preferred over the appointed. Elders should never be elected, as is the usual practice for denominational bishops, but appointed with much thought and prayer by the presiding spiritual authority.
Potential elders should understand that biblical elders, especially in middle Judaisms, had to wait until they were at least thirty, undergo challenging training, experience a valid sky-walk, battle successfully with unclean, evil spirits, and have an evident pneumatic calling on their lives that includes an essential skill.
They should consider their consecration as though it were proffered by YHWH himself (for it is), and that they must be willing to answer to YHWH before doing that which would sever them from the assembly of their consecration.
They should know their strengths and weaknesses according to both spirit and flesh and work out of their strengths, leaving their weaker points to others who can do a better job.
It is always the privilege of an elder to take part, and sometimes take charge, of a healing or exorcism ministry, and to know their place in that ministry – if it be on the front lines or rear guard. This brings us to my final point regarding the necessity of the elder:
The Elder and the Weak
James 5:14. Any one of you who is asthenei (sick, RSV) should send for the elders of the assembly, and they must anoint the asthenei with oil in the name of Yahweh and pray over him. 15. The prayer of faith will save the asthenei and Yahweh will raise him up again; and if he has committed any sins, he will be forgiven.
I continually wonder why certain words in Scripture are translated as they are. The Greek word sqenei (sthenei) means ‘strong one.’ Adding the negative prefix ‘a’ gives us the word translated as “sick” in James 5:14 & 15; that is asqenei (asthenei) = the non-strong one. Certainly this would include the sick. But this term has been translated in various other places as weak, feeble, powerless, helpless, needy, poor, diseased, impotent & sick. And certainly asthenei could mean any or all of these things.
This being the case, it is all the more essential that elders be appointed by the spiritual leaders of the assembly so they may begin to ‘officially’ address not just sickness (which has become the primary ready of this text), but every one of these other evils with just as much confidence as we address “the sick.”
Elder as Mediators
According once more to James, an elder must cover a lot of spiritual ground and have enough self-knowledge to see himself / herself as an intermediary between Elohim and humankind. Some feel strongly that they should not be mediators, since the following passage implies there is already a mediator.
1 Tim 2:5. For there is only Elohim Echad, and there is only one mediator between Elohim and humanity, himself a human being, Messiah Yahshua . . .
Certainly, the Anointed One is the mediator between humanity and the Creator. However, many times the elder finds him or herself in the place of spiritual mediator, the only Anointed person the others can see. And the potential elder should consider this as to whether he or she has the mettle for it. It is only reasonable to see the elder, who anoints with oil, who administers his hands, who speaks the sacred name, who forgives sins, as a priest in the classical sense and a mediator in fact.
Finally, a personal note: though Yahweh does the calling through Messiah, and though you may be anointed in some gift or ministry, the act of laying on of hands by the authority in the congregation not only adds further chrism (mishchah) and strength to your ministry, but serves to show others present (and those they will tell), that you have the Mind of Messiah and are available for supernatural ministry. The caveat here is that an elder breaking trust with the covenant people may not lose the favor of the people, but will undoubtedly lose the favor of the Master.
[1] The reasoning for dating Paul beyond his supposed lifespan are well-known to scholars and serious students. For a simple explanation of how the Pastoral Letters of Paul are dated, please see The Oxford Companion to the Bible, 1993, page 574 – or any other scholarly treatment of the subject of dating the Pastorals.
Proposed Consecration of Elders in the Nazorean Yahad
OFFICIAL: Brothers and sisters: You have heard in our readings and preachings how important the office is to which you have been called. I submit to you in the name of Yahshua the Anointed One to never to forget these words as you remember the important work you have been called to do; work that includes being messengers, observers, and wardens of the Great King. You are to teach and warn, to feed and nurture, and to seek out those sheep scattered among the disobedient peoples of this world, so that all who are called through you might be rescued by you.
Print upon your minds the value of the treasure committed to your charge. The people you serve at any particular time could be a part of the body, even the spouse, of Messiah. They are like sheep that have strayed, many of which were purchased by Messiah’s blood. Know that you will be found guilty of a great fault if any of those whom the Master is revealing are hurt or hindered as a result of your negligence. Know that your Elohim will discipline you. So remember always what Yahweh has called you to do. Never cease your careful and diligent labors until you have done all that you possibly can, according to your charity and duty, to bring all committed to your charge to unity in the faith, and maturity in the Savior so that no door is left open to false beliefs or wrong behavior.
Since this office and ministry is both great and hard, you will appreciate your need to be thankful to Elohim for your calling so as to apply yourself carefully to your duties and study. Only Elohim can give you the desire and ability to do that thing to which you are called. You need to pray earnestly for Ruach haQodesh. And because there is no other way of leading others to eventual salvation except by teaching the Scriptures, you must learn them and so as to order your life and those of your family or clan. It is for the sake of your beloved others that you must forsake all worldly cares and concerns that would hinder you from doing your duty and being an example.
We are persuaded that you have carefully considered these things, and that you are determined by the favor of Elohim to give yourselves wholeheartedly to this office and ministry. Therefore pray continuously to your Father by the mediation of our only Savior Yahshua Messiah for the assistance of the Ruach haQodesh so that you will grow in your ministry, sanctify and shape your life and those of your family according to Torah, and be wholesome and worthy examples for others to follow.
And now, so that the Yahad gathered may be assured of your determination to do these things, and so that your public commitment may strengthen your resolve, you will plainly answer the following questions that I put to you in the name of Yahweh Elohim.
Do you believe that you are truly called, according to the will of our Father Yahweh and the order of Messiah’s Yahad, to the ministry of zeqen / elder?
Are you persuaded that the Scriptures contain all learning necessary for salvation through faith in Yahshua Messiah? And are you determined to communicate to those committed to you according to said Scriptures, and to teach nothing as required for salvation except what you are persuaded can be proved by the Scriptures?
Will you carefully and faithfully minister the learning and works of the Shlichim as well as the narrow way of Messiah as Yahweh has commanded and as this Yahad has received them? And will you teach the people committed to your care to keep and observe the Torah carefully?
Will you be ready and careful to drive away all wrong and strange messages that are blatantly contrary to the Scripture by both public and private warning and exhortation, to the sick and to the well, whenever necessity requires it?
Will you be diligent in prayer, in the reading of the Scriptures, and in those studies that help you to a fuller knowledge of them, turning away from worldly and unworthy concerns?
Will you strive to live according to Messiah’s teaching so that you and your family will be good examples to the flock and the world?
Will you promote and maintain quietness, peace, and charity among all Believers, and especially among those committed to your charge?
Will you reverently obey the bath qol (heavenly voice) in your Yahad, gladly and willingly accepting righteous counsel and reproof?
Yahweh El Shaddai, who has given you the will to do all these things, grant you strength and power to perform them so that he may complete the work he began in you through Yahshua Yahweh Savior and King. Amein.
The candidates bow; the hymn is spoken or sung:
Come, haQodesh, our hearts inspire, and lighten with celestial fire;
You the anointing Spirit, You - who does the sev'n-fold gifts imbue.
Your blessed unction from above is comfort, life, and fire of love;
Enable with perpetual light the dullness of our blinded sight.
Anoint and cheer our soiled faces with the bounty of your graces;
Keep foes away, bring peace at home: and be our guide where e'er we roam.
Teach us to know the Father, Son, with You, the All, to live as One;
That through the ages all along this psalm may be our endless song:
Praised be Your name, all you with breath; and You who did away with death.
Let us pray.
Yahweh El Shaddai, by your infinite charity and goodness you have given us your only beloved Son Yahshua ben Yahweh to be our redeemer and the author of long life. After he had secured our redemption he ascended into the sky and sent into the world his shlichim, naviim, malachim, morim, and roheim, by whose ministry he gathered a little flock in the world to proclaim the praise of your set-apart Name. For these good things, and because you have called these your servants to the same office and ministry appointed for the salvation of humankind, we give you heartfelt thanks. We praise and worship you. And we humbly pray that we and all who call upon you’re the name Yahweh may be continually thankful for these and all your benefits, that we may daily increase in faith and the knowledge of you and your Son by the Ruach haQodesh, and that through these your elders and those whom they serve your name may be ever esteemed and your kingdom enlarged through your Son Yahshua Messiah our Sovereign, who lives and reigns with you in the Echad. Amein.
The ministers present lay their hands on the head of each candidate, kneeling, and the leader says:
Receive the office and work of elder in the Yahad of Yahweh Elohim, now committed to you by the laying on of hands. What sins you forgive are forgiven; what sins you retain are retained. Be a faithful minister of the word of Yahweh, and of his set-apart methods and means of changing the world of the present into the shalom of the future. Take authority to preach the word of Yahweh and to minister in such gifts as you have received and proven here, in the Yahad in which you are appointed, and in the world, where your authority and office will be recognized in your good works. Amein.
OFFICIAL: Brothers and sisters: You have heard in our readings and preachings how important the office is to which you have been called. I submit to you in the name of Yahshua the Anointed One to never to forget these words as you remember the important work you have been called to do; work that includes being messengers, observers, and wardens of the Great King. You are to teach and warn, to feed and nurture, and to seek out those sheep scattered among the disobedient peoples of this world, so that all who are called through you might be rescued by you.
Print upon your minds the value of the treasure committed to your charge. The people you serve at any particular time could be a part of the body, even the spouse, of Messiah. They are like sheep that have strayed, many of which were purchased by Messiah’s blood. Know that you will be found guilty of a great fault if any of those whom the Master is revealing are hurt or hindered as a result of your negligence. Know that your Elohim will discipline you. So remember always what Yahweh has called you to do. Never cease your careful and diligent labors until you have done all that you possibly can, according to your charity and duty, to bring all committed to your charge to unity in the faith, and maturity in the Savior so that no door is left open to false beliefs or wrong behavior.
Since this office and ministry is both great and hard, you will appreciate your need to be thankful to Elohim for your calling so as to apply yourself carefully to your duties and study. Only Elohim can give you the desire and ability to do that thing to which you are called. You need to pray earnestly for Ruach haQodesh. And because there is no other way of leading others to eventual salvation except by teaching the Scriptures, you must learn them and so as to order your life and those of your family or clan. It is for the sake of your beloved others that you must forsake all worldly cares and concerns that would hinder you from doing your duty and being an example.
We are persuaded that you have carefully considered these things, and that you are determined by the favor of Elohim to give yourselves wholeheartedly to this office and ministry. Therefore pray continuously to your Father by the mediation of our only Savior Yahshua Messiah for the assistance of the Ruach haQodesh so that you will grow in your ministry, sanctify and shape your life and those of your family according to Torah, and be wholesome and worthy examples for others to follow.
And now, so that the Yahad gathered may be assured of your determination to do these things, and so that your public commitment may strengthen your resolve, you will plainly answer the following questions that I put to you in the name of Yahweh Elohim.
Do you believe that you are truly called, according to the will of our Father Yahweh and the order of Messiah’s Yahad, to the ministry of zeqen / elder?
Are you persuaded that the Scriptures contain all learning necessary for salvation through faith in Yahshua Messiah? And are you determined to communicate to those committed to you according to said Scriptures, and to teach nothing as required for salvation except what you are persuaded can be proved by the Scriptures?
Will you carefully and faithfully minister the learning and works of the Shlichim as well as the narrow way of Messiah as Yahweh has commanded and as this Yahad has received them? And will you teach the people committed to your care to keep and observe the Torah carefully?
Will you be ready and careful to drive away all wrong and strange messages that are blatantly contrary to the Scripture by both public and private warning and exhortation, to the sick and to the well, whenever necessity requires it?
Will you be diligent in prayer, in the reading of the Scriptures, and in those studies that help you to a fuller knowledge of them, turning away from worldly and unworthy concerns?
Will you strive to live according to Messiah’s teaching so that you and your family will be good examples to the flock and the world?
Will you promote and maintain quietness, peace, and charity among all Believers, and especially among those committed to your charge?
Will you reverently obey the bath qol (heavenly voice) in your Yahad, gladly and willingly accepting righteous counsel and reproof?
Yahweh El Shaddai, who has given you the will to do all these things, grant you strength and power to perform them so that he may complete the work he began in you through Yahshua Yahweh Savior and King. Amein.
The candidates bow; the hymn is spoken or sung:
Come, haQodesh, our hearts inspire, and lighten with celestial fire;
You the anointing Spirit, You - who does the sev'n-fold gifts imbue.
Your blessed unction from above is comfort, life, and fire of love;
Enable with perpetual light the dullness of our blinded sight.
Anoint and cheer our soiled faces with the bounty of your graces;
Keep foes away, bring peace at home: and be our guide where e'er we roam.
Teach us to know the Father, Son, with You, the All, to live as One;
That through the ages all along this psalm may be our endless song:
Praised be Your name, all you with breath; and You who did away with death.
Let us pray.
Yahweh El Shaddai, by your infinite charity and goodness you have given us your only beloved Son Yahshua ben Yahweh to be our redeemer and the author of long life. After he had secured our redemption he ascended into the sky and sent into the world his shlichim, naviim, malachim, morim, and roheim, by whose ministry he gathered a little flock in the world to proclaim the praise of your set-apart Name. For these good things, and because you have called these your servants to the same office and ministry appointed for the salvation of humankind, we give you heartfelt thanks. We praise and worship you. And we humbly pray that we and all who call upon you’re the name Yahweh may be continually thankful for these and all your benefits, that we may daily increase in faith and the knowledge of you and your Son by the Ruach haQodesh, and that through these your elders and those whom they serve your name may be ever esteemed and your kingdom enlarged through your Son Yahshua Messiah our Sovereign, who lives and reigns with you in the Echad. Amein.
The ministers present lay their hands on the head of each candidate, kneeling, and the leader says:
Receive the office and work of elder in the Yahad of Yahweh Elohim, now committed to you by the laying on of hands. What sins you forgive are forgiven; what sins you retain are retained. Be a faithful minister of the word of Yahweh, and of his set-apart methods and means of changing the world of the present into the shalom of the future. Take authority to preach the word of Yahweh and to minister in such gifts as you have received and proven here, in the Yahad in which you are appointed, and in the world, where your authority and office will be recognized in your good works. Amein.
ASSERTIONS OF FAITH:
THE NAZOREAN YAHAD
At the outset, let us say that we cannot hold to an iron-clad creed.
As Nazoreans, we are bound to change our beliefs as new
historical information about Yahshua Messiah is revealed.
YAHAD HOME
We hold to the amended Apostles' Creed:
We believe in YHWH, the Father Almighty, the Creator of heaven and earth, and in Yahshua the Anointed One, His only Son, our Sovereign Master: Who was conceived of the Holy Spirit, born of the Virgin Maryah, suffered under Pontius Pilate, was impaled, died, and was buried. He descended into hell (i.e. the second and fifth heavens). The third day He arose again from the dead. He ascended into heaven and sits at the right hand of YHWH the Father Almighty, whence He will come to judge the living and the dead. I believe in the Set-apart Spirit, the universal congregation of the elect, the communion of the righteous, the forgiveness of sins, the resurrection of the body, and life everlasting. Amein.
We supplement the Creed with these distinctions:
We hold that the Scriptures, consisting of seventy books, may be interpreted correctly through the gifts of prophecy, wisdom, and knowledge - such being given by the Set-apart Spirit to whom He will.
We believe in the restoration of the true names, "Yahweh" and "Yahshua," in our Scriptures, and in all types of decent conversation. We do not accept pagan substitutes (such as G*d, L*rd, Chr*st, J*hovah) except as teaching devices for the children of Elohim awaiting revelation (Romans 8:19). We also acknowledge the validity of the earlier forms of the True Names: "Yahuweh" and "Yahushua," as well as other, similar forms that attempt to transliterate from historical reliability.
Yahweh is spirit; we hold to the duality of the Father and the Son, duality in unity. Yahshua-Yahweh was destined to be the ultimate atoning sacrifice for the iniquity of the world. The Holy Spirit we understand as the Spirit of Yahweh described in Isaiah 11:2, multifaceted and set-apart.
We cannot understand the doctrine of the Trinity, since it is left unexplained in the most reliable Scripture version. Yet we are in total agreement with John Wesley's Anglican teaching on the subject of Trinity. He summarized his understanding this way:
"I have no concern with it: It is no object of my faith: I believe just so much as God has revealed, and no more. But this he has not revealed; therefore, I believe nothing about it. But would it not be absurd in me to deny the fact, because I do not understand the manner? That is, to reject what God has revealed, because I do not comprehend what he has not revealed?"
We hold to the conscientious practice of agape-charity in all human relationships since Yahshua came to save all; thus we detest racism, sexism and anti-Semitism. We prefer to live as aware of the moment as possible.
We hold to the validity of the Ten Commandments. We understand the Fourth Commandment to be specific to the seventh day of the week: Friday, sundown to Saturday, sundown. We encourage worship on all other days. However, the seventh-day is sanctified by Yahweh and must be observed in a biblical fashion.
Further, we understand from the ancients that Salvation History extends seven thousand years, with six thousand having already been accounted for, while this last thousand years of Salvation History making up the Millennial Reign of YAHWEH SABAOTH, the Sar Shalom.
We hold that humankind is, in the natural, spiritually dead: each believer must seek to be "born from above," born as a spirit-being, a member of the family of elohim / Elohim (dei 'umaV gennhqhnai anwqen), and thus revive the new and right spirit within and thus become potentially complete.
We hold to the validity of water ablution in the name of Yahshua the Anointed. We baptize those who cannot speak for themselves, including infants - as practiced by the first Nazoreans and Christians. We understand water ablution as a means of supernatural favor through which Yahweh cleanses the candidate from all outward sin, thus accomplishing far more in preserving us for a Kingdom than we do ourselves through the process of washing.
We hold to the Immersion (or Baptism) in the Holy Spirit as a work of grace separate from new birth and water baptism, and that there are many evidences of Spirit Baptism, including zeal, power, tongues, prophecy and 'fruit unto holiness.'
We hold firmly to the teaching of Entire Sanctification and Perfection, in which, through the obedience of a believer and a sovereign act of Yahweh, one may become perfected and complete in charity (agaph).
We hold to the reasoned and measured practice of the the charismata and pneumatikoi, commonly known as 'spiritual' or 'motivational gifts,' within and without the assembly of believers. We are "quiet charismatics," yet powerful in the sacred name of Yahweh.
We hold to the Real Presence of Yahshua in the elements of the Communion (i.e. the properly consecrated and administered unleavened bread and wine) as plainly set forth in Yahshua's own words (John 6:55), which we affirm to be genuine words. The Communion is an extension of the Feast of Unleavened Bread and may be celebrated as often as we desire with desire.
We hold to Wesleyan piety, practice, theology and spirituality in most fundamental matters, as set out in the sermons of John Wesley, the hymns of Charles Wesley, the theological writings of John Fletcher, and other primitive Methodists of the 18th and 19th centuries. These men and women freely used that which they considered the True Name; and we have no doubt they would today keep Torah and reject pagan practices of the contemporary Christians.
We support the sovereignty of the nation of Israel and its geographical boundaries as set in Scripture; we extend the hand of fellowship to the Jewish people (and of all tribes of Israel), especially those who earnestly practice religion, in accordance with the teaching found in Romans 11, that all Israel will be saved.
We hold to the imminent appearance of Yahshua as high potentate, the restoration of the two houses of Israel, the three-class resurrection of all dead, the millenarian judgment, the perfection of saints and martyrs, the priesthood of all believers and the Kingdom of Heaven on earth.
THE NAZOREAN YAHAD
At the outset, let us say that we cannot hold to an iron-clad creed.
As Nazoreans, we are bound to change our beliefs as new
historical information about Yahshua Messiah is revealed.
YAHAD HOME
We hold to the amended Apostles' Creed:
We believe in YHWH, the Father Almighty, the Creator of heaven and earth, and in Yahshua the Anointed One, His only Son, our Sovereign Master: Who was conceived of the Holy Spirit, born of the Virgin Maryah, suffered under Pontius Pilate, was impaled, died, and was buried. He descended into hell (i.e. the second and fifth heavens). The third day He arose again from the dead. He ascended into heaven and sits at the right hand of YHWH the Father Almighty, whence He will come to judge the living and the dead. I believe in the Set-apart Spirit, the universal congregation of the elect, the communion of the righteous, the forgiveness of sins, the resurrection of the body, and life everlasting. Amein.
We supplement the Creed with these distinctions:
We hold that the Scriptures, consisting of seventy books, may be interpreted correctly through the gifts of prophecy, wisdom, and knowledge - such being given by the Set-apart Spirit to whom He will.
We believe in the restoration of the true names, "Yahweh" and "Yahshua," in our Scriptures, and in all types of decent conversation. We do not accept pagan substitutes (such as G*d, L*rd, Chr*st, J*hovah) except as teaching devices for the children of Elohim awaiting revelation (Romans 8:19). We also acknowledge the validity of the earlier forms of the True Names: "Yahuweh" and "Yahushua," as well as other, similar forms that attempt to transliterate from historical reliability.
Yahweh is spirit; we hold to the duality of the Father and the Son, duality in unity. Yahshua-Yahweh was destined to be the ultimate atoning sacrifice for the iniquity of the world. The Holy Spirit we understand as the Spirit of Yahweh described in Isaiah 11:2, multifaceted and set-apart.
We cannot understand the doctrine of the Trinity, since it is left unexplained in the most reliable Scripture version. Yet we are in total agreement with John Wesley's Anglican teaching on the subject of Trinity. He summarized his understanding this way:
"I have no concern with it: It is no object of my faith: I believe just so much as God has revealed, and no more. But this he has not revealed; therefore, I believe nothing about it. But would it not be absurd in me to deny the fact, because I do not understand the manner? That is, to reject what God has revealed, because I do not comprehend what he has not revealed?"
We hold to the conscientious practice of agape-charity in all human relationships since Yahshua came to save all; thus we detest racism, sexism and anti-Semitism. We prefer to live as aware of the moment as possible.
We hold to the validity of the Ten Commandments. We understand the Fourth Commandment to be specific to the seventh day of the week: Friday, sundown to Saturday, sundown. We encourage worship on all other days. However, the seventh-day is sanctified by Yahweh and must be observed in a biblical fashion.
Further, we understand from the ancients that Salvation History extends seven thousand years, with six thousand having already been accounted for, while this last thousand years of Salvation History making up the Millennial Reign of YAHWEH SABAOTH, the Sar Shalom.
We hold that humankind is, in the natural, spiritually dead: each believer must seek to be "born from above," born as a spirit-being, a member of the family of elohim / Elohim (dei 'umaV gennhqhnai anwqen), and thus revive the new and right spirit within and thus become potentially complete.
We hold to the validity of water ablution in the name of Yahshua the Anointed. We baptize those who cannot speak for themselves, including infants - as practiced by the first Nazoreans and Christians. We understand water ablution as a means of supernatural favor through which Yahweh cleanses the candidate from all outward sin, thus accomplishing far more in preserving us for a Kingdom than we do ourselves through the process of washing.
We hold to the Immersion (or Baptism) in the Holy Spirit as a work of grace separate from new birth and water baptism, and that there are many evidences of Spirit Baptism, including zeal, power, tongues, prophecy and 'fruit unto holiness.'
We hold firmly to the teaching of Entire Sanctification and Perfection, in which, through the obedience of a believer and a sovereign act of Yahweh, one may become perfected and complete in charity (agaph).
We hold to the reasoned and measured practice of the the charismata and pneumatikoi, commonly known as 'spiritual' or 'motivational gifts,' within and without the assembly of believers. We are "quiet charismatics," yet powerful in the sacred name of Yahweh.
We hold to the Real Presence of Yahshua in the elements of the Communion (i.e. the properly consecrated and administered unleavened bread and wine) as plainly set forth in Yahshua's own words (John 6:55), which we affirm to be genuine words. The Communion is an extension of the Feast of Unleavened Bread and may be celebrated as often as we desire with desire.
We hold to Wesleyan piety, practice, theology and spirituality in most fundamental matters, as set out in the sermons of John Wesley, the hymns of Charles Wesley, the theological writings of John Fletcher, and other primitive Methodists of the 18th and 19th centuries. These men and women freely used that which they considered the True Name; and we have no doubt they would today keep Torah and reject pagan practices of the contemporary Christians.
We support the sovereignty of the nation of Israel and its geographical boundaries as set in Scripture; we extend the hand of fellowship to the Jewish people (and of all tribes of Israel), especially those who earnestly practice religion, in accordance with the teaching found in Romans 11, that all Israel will be saved.
We hold to the imminent appearance of Yahshua as high potentate, the restoration of the two houses of Israel, the three-class resurrection of all dead, the millenarian judgment, the perfection of saints and martyrs, the priesthood of all believers and the Kingdom of Heaven on earth.
We get many phone calls from those who have seen one of our magnetic car sign asking, "What is the Yahad?" then opinions of the callers what Yahad must be.
What is Netzari?
The Netzari are the followers of Yahshua, and mentioned numerous times in Scripture. Notable verses include:
(1) Isaiah 11:1 Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse,
and a Netzer (Branch) shall grow out of his roots.
Our Savior, Yahshua haMoshiach, is the Netzer in our understanding.
(2) Matthew (Mattyah) 2:23. "He will be called a Netzari (Nazoraios).
We here learn that the Savior was a Netzari.
(3) Acts (Ma'asei) 24:5. (Tertullus the Lawyer is speaking to Festus the Governor:) "This man Paul is a troublemaker. ... He is a ringleader of the Netzari (Nazoraion) sect."
And here we learn that those who followed Paul were Netzari. But look -
(4) Acts (Ma'asei) 11:26. It was at Antioch that the disciples were first called "Christians".
Netzari ≠ Christian. Antioch was a pagan city. It was populated by Greeks. "Christian" means "Smeared One." This title was probably not complimentary, but meant as an insult, and is only mentioned as an aside. The Savior and his disciples were Israelites, and spoke the language of Israel. But "Christian" is a Greek word; one that the disciples would never use, though pagan Greeks would. "Christian" is found only three times in the Greek Scriptures. It is not found at all in the Scriptures of the Israelite language.
Nazorean, Nazarene, or following the sect of the Nazarenes mentioned in Mattyah (Matthew) 2:23 and . Netzer means "branch" Yeshayahu (Isaiah 11:1). It also means guardian or keeper, as in "keeper of the Torah," the commandments of Father Yahweh.
Yahad = a small group of like-minded people who come together to worship Yahweh and study the ancient scriptures objectively, using scripture, biblically-related texts, and secular history. We are especially seeking the living Messiah in both historical context and as a living force in our day. We do this in a round-table fashion. Yahadim is plural for Yahad.
Therefore, the best way we can begin is to list
WHAT NETZARI YAHAD IS NOT -
Not a church, temple, or synagogue, nor related to any of these.
Not Messianic, Rabbinical, or Orthodox Judaism:
Not adhering nor studying Jewish oral torah / talmud / or kabbalah.
Not Christian as defined by Evangelical Christianity, except for the teaching of Christian origins.
Not seeking proselytes, members, followers, or contributions. Such will be raised by revelation.
WHAT NETZARI YAHAD IS -
A Yahad is a small group of quasi-like-minded people who come together to worship Yahweh and study the ancient scriptures objectively, using the scriptures themselves, ancient bible-related texts, and secular history. We are especially seeking the living Messiah in both historical context and as a living force in our day. We do this in a round-table fashion. WE hope everyone will participate or contribute their own learnings to the topics at hand.
If we were to compare with another group, Netzari Yahadim are probably closest to the Sacred Name Assemblies. We are learning to emulate the teaching and lifestyle of the original Assembly of Yahweh in Jerusalem, which was officiated by the Savior's brothers and sisters.
We only grow in numbers if the Ruach haQodeh (Spirit) calls someone in - that one will require an open mind and a willingness to learn and contribute without dogmatism or doctrinarian spirit.
FOR THE NEWCOMER
Presently, the groups now meeting are quite advanced in knowledge and in showing Messianic charity by keeping the commandments of Yahweh.
When there are new people who want to learn Hebraic Roots and Messianic Origins in the style described herein, a new group is usually formed. Most of our meetings are closed to the public. However, anyone may attend the Erev Shabbat service (Friday Evening) in Vero Beach's Tabernacles Ministries River Room. The service and teaching will last a couple hours, but those who attend may come and go as they please.
Do not bring young children. Since we are not a church nor looking to start a congregation, we have no facilities for children. The group meeting is strictly for adults.
Do bring a Scripture. We use "The Scriptures" published by the Institute for Scripture Research. If you do make a commitment to return, you will received one of these. Else, you can check this translation out at www.isr-messianic.org.
Finally, if you are not open to new or different things, or you are a died in the wool churchman, you probably should not come with readiness to share or evangelize the group. But if you want to learn all aspects of scripture and history 'from the beginning,' you should get at least six people together and commit to six meetings to learn the basics. After that, you will be up to speed to join the main groups.
What is Netzari?
The Netzari are the followers of Yahshua, and mentioned numerous times in Scripture. Notable verses include:
(1) Isaiah 11:1 Isaiah 11:1 And there shall come forth a rod out of the stem of Jesse,
and a Netzer (Branch) shall grow out of his roots.
Our Savior, Yahshua haMoshiach, is the Netzer in our understanding.
(2) Matthew (Mattyah) 2:23. "He will be called a Netzari (Nazoraios).
We here learn that the Savior was a Netzari.
(3) Acts (Ma'asei) 24:5. (Tertullus the Lawyer is speaking to Festus the Governor:) "This man Paul is a troublemaker. ... He is a ringleader of the Netzari (Nazoraion) sect."
And here we learn that those who followed Paul were Netzari. But look -
(4) Acts (Ma'asei) 11:26. It was at Antioch that the disciples were first called "Christians".
Netzari ≠ Christian. Antioch was a pagan city. It was populated by Greeks. "Christian" means "Smeared One." This title was probably not complimentary, but meant as an insult, and is only mentioned as an aside. The Savior and his disciples were Israelites, and spoke the language of Israel. But "Christian" is a Greek word; one that the disciples would never use, though pagan Greeks would. "Christian" is found only three times in the Greek Scriptures. It is not found at all in the Scriptures of the Israelite language.
Nazorean, Nazarene, or following the sect of the Nazarenes mentioned in Mattyah (Matthew) 2:23 and . Netzer means "branch" Yeshayahu (Isaiah 11:1). It also means guardian or keeper, as in "keeper of the Torah," the commandments of Father Yahweh.
Yahad = a small group of like-minded people who come together to worship Yahweh and study the ancient scriptures objectively, using scripture, biblically-related texts, and secular history. We are especially seeking the living Messiah in both historical context and as a living force in our day. We do this in a round-table fashion. Yahadim is plural for Yahad.
Therefore, the best way we can begin is to list
WHAT NETZARI YAHAD IS NOT -
Not a church, temple, or synagogue, nor related to any of these.
Not Messianic, Rabbinical, or Orthodox Judaism:
Not adhering nor studying Jewish oral torah / talmud / or kabbalah.
Not Christian as defined by Evangelical Christianity, except for the teaching of Christian origins.
Not seeking proselytes, members, followers, or contributions. Such will be raised by revelation.
WHAT NETZARI YAHAD IS -
A Yahad is a small group of quasi-like-minded people who come together to worship Yahweh and study the ancient scriptures objectively, using the scriptures themselves, ancient bible-related texts, and secular history. We are especially seeking the living Messiah in both historical context and as a living force in our day. We do this in a round-table fashion. WE hope everyone will participate or contribute their own learnings to the topics at hand.
If we were to compare with another group, Netzari Yahadim are probably closest to the Sacred Name Assemblies. We are learning to emulate the teaching and lifestyle of the original Assembly of Yahweh in Jerusalem, which was officiated by the Savior's brothers and sisters.
We only grow in numbers if the Ruach haQodeh (Spirit) calls someone in - that one will require an open mind and a willingness to learn and contribute without dogmatism or doctrinarian spirit.
FOR THE NEWCOMER
Presently, the groups now meeting are quite advanced in knowledge and in showing Messianic charity by keeping the commandments of Yahweh.
When there are new people who want to learn Hebraic Roots and Messianic Origins in the style described herein, a new group is usually formed. Most of our meetings are closed to the public. However, anyone may attend the Erev Shabbat service (Friday Evening) in Vero Beach's Tabernacles Ministries River Room. The service and teaching will last a couple hours, but those who attend may come and go as they please.
Do not bring young children. Since we are not a church nor looking to start a congregation, we have no facilities for children. The group meeting is strictly for adults.
Do bring a Scripture. We use "The Scriptures" published by the Institute for Scripture Research. If you do make a commitment to return, you will received one of these. Else, you can check this translation out at www.isr-messianic.org.
Finally, if you are not open to new or different things, or you are a died in the wool churchman, you probably should not come with readiness to share or evangelize the group. But if you want to learn all aspects of scripture and history 'from the beginning,' you should get at least six people together and commit to six meetings to learn the basics. After that, you will be up to speed to join the main groups.
I don't seek to be a Jew, I just seek out what is true.
GENERAL AFFIRMATIONS OF FAITH:
THE NAZOREAN YAHAD
At the outset, let us say that we cannot hold to an iron-clad creed.
As Nazoreans, we are bound to change our creed as new
historical information pertaining to Yahshua Messiah is revealed.
Yahshua IS the Nazorean.
We could hardly claim to follow him while rejecting new and reasonable discoveries about his personal history, beliefs, or practices. While Yahshua Messiah is the same yesterday and today and for ever, our understanding of him dare never be the same yesterday and today and for ever. If so, our knowledge of the Beloved must of necessity always be dead and wrong.
As the wise master has suggested,
"Let us inscribe our creed in pencil."
We use new Hebraic technical terms because the meanings of common theological terms have devolved over the last 500 years. Their meanings are no longer congruent with their definitions, or their definitions have been changed to reflect their devolved meanings. We therefore supplement the following Affirmations with the following Glossary.
Almah Marya = the mother of Yahshua the Nazorean.
Amein = "this we believe."
Anointed One = one appointed by the higher power to an office; in the case of Yahshua, to the office of King David.
El Elyon = the most high power.
Hell = prison for spirits that have been judged too dangerous to be loosed upon creation. Tartarus. 5th heaven.
Nazorean = the name of a sect in Judaism. The Acts of the Apostles identifies both Yahshua and Paul as Nazoreans.
Qahal = a gathering place, usually for worship.
Qadoshim = those who are set apart from the crowd on account of their high stature in the eyes of YHWH.
Ruach haQodesh = the spirit, the set-apart; the most high spiritual being whose personal name is YHWH.
Shlichim = those sent out on a mission; apostles.
Tzadikim = those set apart from the crowd on account of their dedication to keeping the Torah.
Yahad = the gathering of the like-minded into a unity of belief and purpose.
Yahshua = a man who lived 6 AD - 35 AD as a teacher of YHWH's precepts.
YHWH = the four-letter designation of the Almighty Father's name, usually spelled out as Yahweh.
We hold to the Apostles' Creed as here amended:
We believe in YHWH the Father Almighty, the Creator of sky and earth, and in Yahshua the Nazorean, who is the Anointed One, His only Son, our President and Master - a Son of Adam who was conceived of the Ruach haQodesh, born of Almah Marya, suffered under Pontius Pilate, was impaled, died, and was buried. He came back to life. He descended into Hell. He came to the Yahad of his Shlichim and taught them. He ascended into the sky to sit at the right hand of YHWH the Father El Elyon. From the Highest Place He returns to earth to judge the living and the risen dead. We believe in the Ruach haQodesh, in the viability of the qahal of the Qadoshim, the yahad of the Tzadikim, the forgiveness of sins, the total destruction of all that is evil, the rising of the body from death to life, and life from age to age. Amein.
We supplement the Creed with these distinctions:
The Scriptures
We hold that the consensus Scripture list consists of seventy books, commonly known as
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, Samuel, Kings, Chronicles, Ezra,
Nehemiah, Tobit, Judith, Esther, 1 Maccabees, 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs,
Wisdom, Sirach, Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah,
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, Matthew, Mark, Luke, John,
Acts of Apostles, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians,
1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter,
2 Peter, 1 John, 2 John, 3 John, Jude, Revelation (70)
We may add to these the books unique to the Coptic, Ethiopic, and Eastern Orthodox traditions:
Jubilees, 1 Esdras (Ezra), 2 Esdras, 1 Enoch, 2 Enoch, 3 Maccabees, 4 Maccabees.
As well as those of the earliest complete canon:
Epistle of Barnabas, Teaching of the Twelve (Didache), The Shepherd of Hermas.
And these revered by the Nazorean movement:
Odes of Shalome (Solomon), Psalms of Solomon, Thanksgiving Psalms (DSS).
And the Clementines, which record the acts and beliefs of those on the Way:
Epitomes (Recognitions & Homilies) of Clement, 1 Clement, 2 Clement (so-called).
These recordings may be interpreted through the word of the True Nevi (Prophet), True Moreh (Teacher), or dedicated scholar.
The True Names & Titles
We believe in the restoration of the true names, "Yahweh" and "Yahshua," in our Scriptures, and in all types of decent conversation. We do not accept pagan substitutes (such as G*d, L*rd, Chr*st, J*hovah) except as teaching devices for the children of Elohim awaiting their revelation (Romans 8:19). We also acknowledge the validity of the earlier forms of the true names: "Yahuweh" and "Yahushua," as well as other, similar forms that attempt to transliterate or phonetically reproduce sacred names and titles from historically reliability sources.
Duality and Trinity
We hold that the Sky-Father (Yahweh) and the Son of Enosh (Yahshua the Anointed) are united in their duality. Yahshua-Yahweh was destined to be the ultimate atoning sacrifice for the iniquity of the world, as per the Apostles' Creed above.
The Christian doctrine of the Trinity is probably a reference to ancient pagan tri-unities (such as 2 Kings 4:42 and various other contemporaneous trinitarian mysteries). The Trinity cannot be found as such in the most reliable of ancient Scripture translations. One may readily perceive the Trinity's introduction and popularity by reading through Christian literature of the second and third centuries AD.
Yet we are in total agreement with John Wesley's summary of the doctrine of the Trinity, which is:
"I have no concern with it: It is no object of my faith: I believe just so much as God has revealed, and no more. But this he has not revealed; therefore, I believe nothing about it. But would it not be absurd in me to deny the fact, because I do not understand the manner? That is, to reject what God has revealed, because I do not comprehend what he has not revealed?"
Judge, Witness, Example
We hold to the conscientious practice of ahava-agape-charity in all human relationships since Yahshua came to save all; thus we detest racism, sexism & anti-Semitism. We prefer to live as aware of the moment as possible - among the evil as judge, among the unbeliever as witness, and among the family as example.
The Sabbath
We hold to the validity of the Ten Commandments. We understand the Fourth Commandment to be specific to the seventh day of the week: Friday, sundown to Saturday, sundown. We encourage worship on all other days. However, the seventh-day is sanctified by Yahweh and must be observed in a Scriptural fashion.
Salvation History
We learn from the ancients that Salvation History extends seven thousand years, with six thousand having already been accounted for, while the remaining thousand years (our time) gradually revealing the Millennial Reign of YAHWEH SABAOTH, Sar Shalom.
Spiritual Life & Death
We hold that humankind is, in the natural, spiritually dead. Each nominal believer in Messiah must seek to be "born from above," born as a spirit-being, born anew, born again, becoming a bona-fide member of the family of elohim / Elohim (dei 'umaV gennhqhnai anwqen), and thus revive the new and right spirit within and thus become potentially complete.
Washing as a Means of Favor
We hold to the validity of ritual washing (miqvah / baptismo) in the name of Yahshua-Yahweh. We wash those who cannot speak for themselves, including infants - as practiced by the first Nazoreans and Christians. We understand water washing as a means of supernatural favor through which Yahweh cleanses the candidate from all outward sin, thus accomplishing far more in preserving us for a Destiny than we can possibly accomplish by baptizing as a mere memorial.
Spirit Immersion
We hold to the Immersion (or Baptism) in the Holy Spirit as a work of Yahweh's favor separate from new birth and water washing, and that there are many evidences of Spirit Baptism, including zeal, power, tongues, prophecy, supernatural abilities (Mark 16:9ff) and the fruit of charity
Perfection
We hold firmly to the teaching of Entire Sanctification and Perfection, in which, through the obedience of a believer and a sovereign act of Yahweh, one may become perfected and complete in charity through the cooperative efforts of the will, the human spirit, and the Spirit of Yahweh.
Spiritual Gifts
We hold to the reasoned and measured practice of the the charismata and pneumatikoi, commonly known as 'spiritual' or 'motivational gifts,' within and without the assembly of believers. We are "quiet charismatics," yet powerful in the sacred name of Yahweh.
Communion
We hold to the Real Presence of Yahshua in the elements of the Todah Rabbah, commonly known as the Communion or Great Thanksgiving (i.e. the properly consecrated and administered unleavened bread and wine) as plainly set forth in Yahshua's own words (John 6:55), which we affirm to be genuine words. The Communion is an extension of the Feast of Unleavened Bread and may be celebrated as often as we desire; we should naturally desire it often.
Tradition
We hold to Wesleyan piety, practice, theology and spirituality in most fundamental matters, as set out in the sermons of John Wesley, the hymns of Charles Wesley, the theological writings of John Fletcher, and other primitive Methodists of the 18th and 19th centuries. These men and women freely used that which they considered the true name (J-h-v-h) and fought antinomianism (lawlessness, community without Torah) wherever they encountered it. We have no doubt were they alive today that they would reject and actively criticize the pagan practices of the contemporary Wesleyans.
Israel
We support the sovereignty of the nation of Israel and its geographical boundaries as set in Scripture; we extend the hand of fellowship to the Jewish people (and of all tribes of Israel), especially those who earnestly practice religion, in accordance with the teaching found in Romans 11, that all Israel will be saved.
Restoration & Resurrection
We hold to the imminent appearance of Yahshua as high potentate, the restoration of the Hebrew language and the two houses of Israel, the three-class resurrection of the dead, the eventual annihilation of all evil, the millenarian judgment, the immortality of those chosen and set-apart, the rising of those who died while believing, all believers as kohenim, and the Reign of Sky upon Earth.
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