Yeshua …. Where Art Thou?

I was asked by a friend where Yeshua fit into our new Halak (Walk). I think my beloved said it best … I am not against Jesus.(We study the NT.) Without him I wouldn’t be where I am today but I am against mistranslated, out of context and just plain inserting an agenda to promote a belief system. This has a lot of interesting info and references. Isaiah sure looks like Israel ( Jews) to me. I could be wrong. I’m still learning and that’s endless. She was posting a link to an excellent article about Isaiah 53 http://nojesus4jews.weebly.com/sophiees-blog/can-isaiah-53-be-about-jesus …

 

That being said, let me elaborate. I told her (my friend that was asking about our walk) to let me “stew on it” and I would get back to her. Then I messaged her this,”I can tell you this, Yeshua is the Master Messiah and He is coming back!”

So, what does that really mean? Jesus (Yeshua) is not God incarnate. He is not some kind of 100% God and 100% man at the same time. Rabbi Hillel has an excellent article on this. Is Yeshua God?

Let me tell you about a Gilgul.

Deu 18:15 “יהוה your Elohim shall raise up for you a Prophet like me from your midst, from your brothers. Listen to Him,

The Prophet mentioned here is a Gilgul of Moses. That Prophet is Yeshua.

The Rabbi’s that we are studying under have dedicated their lives to proving this is the case. Our weekly Parashas are on the 3 1/2 year cycle, not the annual cycle. In them, we study the Torah, the Psalms, the Writings (Ashlamatah), the Pirque Abot and the Nazarean Codicil (New Testament).  Here is an example of last weeks study

Shabbat
בִּנְיָמִין
B’resheet (Gen) Gen. 49:27 – 50:26
Ashlamatah: I Sam 9:1-10
Special: Yeshayahu 51:12 – 52:12
Psalm 41:5-14
 
N.C.: Mk 4:35-41; Lk 8:22-25

Acts 14:8-18

If you would like to see the full study go to Elul.

I want to focus on Rabbi Eliyahu and Rabbi Haggai’s excellent study of the Nazarean Codicil. Luke 8:49-56 and Mark 5:35-43 tell the story of Yeshua raising a 12 year old girl from death. Here they are from e-swords  The Scriptures 1998+

(Luk 8:49) While He was still speaking, someone came from the ruler of the congregation’s house, saying to him, “Your daughter is dead. Do not trouble the Teacher any further.”

(Luk 8:50) And ?????, having heard, answered him, saying, “Do not be afraid, only believe, and she shall be healed.”

(Luk 8:51) And coming into the house, He allowed no one to go in except K?pha, and Ya?aqob?, and Yoh?anan, and the girl’s father and mother.

(Luk 8:52) And they were all weeping and mourning for her, and He said, “Do not weep, she is not dead, but sleeps.”

(Luk 8:53) And they were laughing at Him, knowing that she was dead.

(Luk 8:54) But taking her by the hand He called, saying, “Child, arise.”

(Luk 8:55) And her spirit returned, and she rose up immediately. And He directed that she be given food to eat.

(Luk 8:56) And her parents were astonished, but He ordered them to say to no one what had taken place.

Mar 5:35 As He was speaking, they came from the ruler of the congregation’s house, saying to him, “Your daughter is dead. Why trouble the Teacher any further?”
Mar 5:36 But having heard the word that was spoken, יהושע said to the ruler of the congregation, “Do not be afraid – only believe.”
Mar 5:37 And He allowed no one to follow Him except Kĕpha, and Yaʽaqoḇ, and Yoḥanan the brother of Yaʽaqoḇ.
Mar 5:38 So they came to the house of the ruler of the congregation, and saw a commotion, and much weeping and lamenting.
Mar 5:39 And coming in He said to them, “Why make this commotion and weep? The child has not died, but is sleeping.”
Mar 5:40 And they were laughing at Him. And when He had put them all out, He took the father and the mother of the child, and those who were with Him, and went in where the child was lying.
Mar 5:41 And taking the child by the hand He said to her, “Talitha, qumi,” which is translated, “Little girl, I say to you, arise.”
Mar 5:42 And immediately the girl rose up and was walking, for she was twelve years old. And they were completely astonished.
Mar 5:43 But He ordered them many times that no one should know it, and said that she should be given food to eat.

Now, let’s see how our Rabbis have interpreted these passages.

School of Hakham Shaul

Tosefta

(Luqas Lk 8:49-56)

Mishnah א:א

 

While he Yeshua was still speaking, someone came from the house of the Rosh HaKenesét, saying, “Your daughter has died; do not trouble the Rabbi (Hakham) anymore.” But when Yeshua heard this, he answered him, “Do not be afraid any longer; only trust (God), and she will be made well.” When he came to the house, he did not allow anyone to enter with him, except the Paqidim Tsefet and Yochanan and Ya’aqob, and the girl’s father and mother. Now they were all weeping and lamenting for her; but he said, “Stop weeping, for she has not died, but is asleep.” And they began laughing at him, knowing that she had died. He, however, with a strong hand took her with his Tallit by the hand and called, saying, “Child, arise!” And her spirit returned, and she got up immediately; and he gave orders for something to be given her to eat. Her parents were amazed; but he instructed them to tell no one what had happened.

 

School of Hakham Tsefet

Peshat

(Mark 5:35-43)

Mishnah א:א

As he (the Master) was speaking, there came from the Rosh HaKenesét’s house, certain, saying: “Your daughter has died, why do you still trouble the Master?” And Yeshua immediately, having overheard what they said, spoke to the Rosh HaKenesét, “Do not be afraid, only trust (be faithfully obedient to) in Ha-Shem.” And he (Yeshua) did not allow anyone to follow him, except Shimon HaTsefet, and Ya’aqob, and Yochanan the brother of Ya’aqob; And he came to the house of Yair the Rosh HaKenesét, and saw an uproar, much weeping and wailing. And having gone in he said to them: “Why do you make an uproar, and weep? The child has not died, but is sleeping.” And they were laughing at him. And he, having put everyone out, he took the father of the child, and the mother, and those with him, and he went into where the child was lying. And, having taken the hand of the child (having bound his Tsitsit on her hand), he said to her: “Talitha[1] Cumi!” which is, being interpreted: “She who is in the Tallit (a young girl before bat-mitsvah), arise!” And immediately the young girl arose, and began walking, for she was nearly twelve years old; and they were overcome with a great amazement, And he charged them sternly, that no one should know this thing. And he said that there be given to her something to eat.

 

[1] The feminine imperative has caused many scholars to stumble over this interpretation, failing to see the reference to the Tallit. However, the feminine imperative is unusual. The command to wear the Tallit is given to men therefore; the reference to the tallit in the feminine is awkward. Because Yeshua wraps the young girl in the tallit and wraps the fringe around her hand he speaks in the feminine gender of a masculine article/object i.e. Tallit.

Now, here is their commentary:

Commentary to Hakham Tsefet’s School of Peshat

 

This particular section of Mordechai is one, which is the least understood by Christian Exegetes. The reason for this is their lack of understanding of Jewish Halakha. In the previous pericope, we left off the Master having brought healing to a woman with an issue of blood for twelve years, and which healing rendered him in a state of ceremonial uncleanness because the woman had touched his Tsitsit. This complicated matters very much with regard to the healing of the daughter of Yair, Rosh HaKenesét (the President of the local Esnoga).

 

  1. 35 – As he (the Master) was speaking, there came from the Rosh HaKenesét’s house a certain, saying: “Your daughter has died, why do you still trouble the Master?” – As we read in the previous pericope, the healing of the woman with an issue of blood had rendered the Master ceremonially unclean and therefore complicating matters with regard to the Master’s ability to effect healing on this young girl. For the multitude and Yair, may have thought that it would be impossible for a ceremonially unclean person to be a conduit for Ha-Shem’s healing. But, if this was not problematic enough, news comes that the daughter of Yair has died. To understand the gravity and despair of the situation let us contrast Mordechai 5:23 with 5:35

 

5:23 – “My little daughter is sick unto death, please having come, you may lay on her your hands, so that she may be saved, and she will live.”

 

5:35 – “Your daughter has died, why do you still trouble the Master?”

 

In verse 23 we breathe a deep cry of hope, but now it appears that the time for hope has vanished and it is time to call for the mourners. The messengers even add a note of cruelty: “Why do you still trouble the Master?” Young’s Literal translation has even a more vivid expression capturing the intention of the Greek: “Why do you still harass the Master?” From all in the congregation present, Yair still believes deep within him that there is still hope, that the great Master of Halakha before him can find a way to beseech G-d to restore his daughter to life and health within the bounds of Halakha. Yair is not an ordinary man, he is the Rosh HaKenesét (the President of the local Esnoga) and a man of deep faithful obedience, acquainted with the workings of G-d’s governance in the heavens and on earth.

 

What no one present, in an atmosphere charged with great negativity, despite the witnessing of the miraculous healing of a woman with an issue of blood for twelve years by G-d through the Master, could contemplate was what G-d, most blessed be He was trying loudly to indicate. Ha-Shem, most blessed be He, was loudly saying: “Stop! My logic is not always your logic. If I am able to restore to full health a woman with an issue of blood for twelve years, how much the more should I not be able and willing to restore the life of a twelve year old young girl?” In the first instance, the woman’s faithful obedience had saved her from her twelve-year-long affliction, in this instance Yair, his wife and three Talmidim together with the Master are asked to trust Ha-Shem for awakening this twelve year old little girl from the sleep of death.

 

  1. 36 – And Yeshua immediately, having overheard what they said, spoke to the Rosh HaKenesét, “Do not be afraid, only trust in Ha-Shem.” – Notice the word “immediately” with which this Mishnaic writing of Mordechai repeatedly provides. In the mind, soul and spirit of the faithfully obedient servant of G-d there is NO room for negativity or commiseration, but rather for creativity, possibility and an ear attuned to G-d’s speech through the circumstances before us. Immediately, the Master Sage, has perceived a Halakhic creative solution to the problem at hand. Therefore, he informs Yair, the Rosh HaKenesét (the President of the local Esnoga), not to be terrorized by the news he has heard, but rather to trust Ha-Shem with all of his heart, mind and soul, that He is more than able to provide a solution to any problem no matter how difficult it may be.

 

Most Christian commentators, propose that Yeshua is calling upon Yair to trust in his vivifying power even when the news of the death of his beloved daughter is staring at him. We must disagree totally with this notion. His Majesty King Yeshua is here setting an example of how should a servant of G-d think and behave. So much vivifying power had Yeshua as any faithful obedient servant of G-d at any point in time. We are but conduits of Ha-Shem’s healing and vivification. The problem is that many have fallen into a stupor of laziness, teaching that miracles were for a season and are no longer for today. These lazy human beings are afraid to show how little trust they have in Ha-Shem, and how little faithful obedience to His Commandments they have. They are terrorized to live a life in total obedience and submission before G-d for the sake of the wellbeing of others.

 

Please, let this horrible false teaching be far from us, for the Master taught in another occasion:

 

“Amen, amen, I tell you, the one who faithfully obeys me, the works which I do, that one will do also, and greater than these he will do, because I go to my Father (Creator).” (Yochanan 14:12)

 

Not only are we commanded and given the ability to do the works (miracles, teachings, healings, halakhic rulings) like the Master did, but we are promised that if we are faithfully obedient to him and to Torah: greater than these we will do.” The competition here is not who does greater miracles, but who is being faithfully obedient to Torah and to the Master, living the life that he did. This is where the rubber meets the road, the rest is but distractions.

 

Note, that therefore every man who faithfully obeys Torah and upholds the Halakha of the Jewish people, and is as well faithfully obedient to the Master, has as much vivifying power as the Master had. Besides, the power is not ours, but we are mere vessels of Ha-Shem the Almighty, most blessed be He! Surely, the Master was/is very special, but he came to leave us an example to emulate, and even a command/promise to exceed him in what he did.

 

v.37 – And he (Yeshua) did not allow anyone to follow him, except Shimon HaTsefet, and Ya’aqob, and Yochanan the brother of Ya’aqob. – A question arises. Why the narrowing of who can come with the Master? Marcus[1] puts it well, when he states:

 

“The common motive for the restriction is a feeling akin to that expressed in Matthew 7:6; certain doctrines and practices are too holy for general publicity. Consequently, Yeshua leaves the congregation behind when he goes with Yair to the place of death, and of his disciples he takes only the “Big Three,” Peter, James, and John (5:37). These are the same three followers who will be given a foretaste of Yeshua’s resurrection glory at the Transfiguration (9:2) but will also be called upon to share in the suffering at Gethsemane (14:33).”

 

I must add that these three also represent the three pillars of leadership of the Jewish Nazarean movement, as well as the three chief leaders of the Nazarean Supreme Court. Besides, the Law states that in the presence of two or three witnesses let everything be established (Deut. 17:6). Since the father and the mother are related to the little girl, they cannot become a witness.

 

Mk. 5:38-40 And he came to the house of Yair the Rosh HaKenesét, and saw an uproar, much weeping and wailing. And having gone in he said to them: “Why do you make an uproar, and weep? The child has not died, but is sleeping.” And they were laughing at him. And he, having put everyone out, he took the father of the child, and the mother, and those with him, and he went into where the child was lying.

 

Again, he arrives at the house of Yair, and finds a picture of total despair – the sight of the mourners bewailing the dead girl. But the true servant of G-d has been shown by G-d that there is a way out. He therefore informs the mourners that the child is not dead but is asleep.  The mourners, experts in death, answer in derision, after all, the girl is supposedly dead and dead people do not come to life.  But the master knows that after a person dies for some hours the spirit of that person hovers over its body, and if Ha-Shem, reveals to His servants that the girl can be revived it surely is possible for a revivification to occur. So the Master, having received revelation from G-d that he is to vivify the young girl, immediately and forcefully puts out all negativity from the house.

 

Note how many remain inside the house:

 

1 Master ——————- Shabbat

1 Young girl sleeping —  The first day of the week

2 Parents ——————- The Second and Third days of the week

3 Talmidim —————- The Fourth, Fifth, and Sixth days of the week.

 

A whole menorah of people remain in the home and through whom G-d will speak and reveal His governance and mercy. The Master the center branch of the Menorah, the young girl and her two parents to the right and his three Talmidim to the left of the menorah.

 

v.41 – And, having taken the hand of the child (having bound his Tsitsit on her hand), he said to her: “Talitha[2] Cumi!” which is, being interpreted: “She who is in the Tallit (a young girl before bat-mitsvah), arise!” – Now we know that we have departed somewhat from the extant Greek and Aramaic texts of Mark, but we are of the sure belief that what we have placed in italics was originally there, or words to that effect.

 

You see, the Master had lost his state of ceremonial cleanliness and had become ceremonially unclean, therefore unable of his own to lay his pure hands on the young girl and effect G-d’s healing. So the only thing left for him was to use the Tallit which is holy, ceremonially clean channel to effect Ha-Shem’s healing. For, as we taught last pericope a Tallit no matter what touches it will never lose its state of sanctity, unless someone interferes or destroys any of its four Tsitsit. Therefore, the Master binds the Tsitsit if his Tallit on the young girl’s hand and uses the sanctity of the Tallit to affect this healing/vivification. In this way, no Halakha was violated and the vivification was entirely Kosher.

 

This episode brings to our attention the fact that we need as much as possible to remain in a state of spiritual, and physical cleanliness if we are to be of help to our fellowmen. And how do we remain in this relative state of spiritual cleanliness? Messiah King David answered:

 

Psa 119:9 With what does a young man purify his path? By observing [the Commandments] according to Your Word.

Psa 119:10  With all my heart I have sought You, Let me not err from Your commandments.

Psa 119:11  In my heart (mind) I have hid Your Word, that I sin not before You.

Psa 119:12  Blessed are You, O Ha-Shem, teach me Your statutes.

Psa 119:13  With my lips I have recounted all the judgments of Your mouth.

Psa 119:14  In the way of Your testimonies I have joyed, As over much wealth.

Psa 119:15  In Your precepts I meditate, And I behold attentively Your paths.

Psa 119:16  In Your statutes I delight myself, I do not forget Your Word.

 

The second teaching is to raise our awareness of the sanctity of the Tsitsit we wear inside our shirt, and of the Tallit we done when we pray. These represent the whole 613 commandments of Ha-Shem as well as His Holy Name, most blessed be He. By means of these Tsitsit we have a most powerful tool to be channels to revive and to heal. We should treat the Tsitsit therefore with great care and reverence.

 

Notice also that when the Master went to vivify the young girl, he bound her with Ha-Shem’s most Holy Name and with the whole of the Jewish Law (the 613 Commandments)! For this young girl this incident not only served for her to literally become born again, but also as her Bat-Mitzvah. And this in effect is what Bar/Bat Mitzvah is all about: i.e. one becomes bound to the Name of Ha-Shem and to the 613 commandments of the Torah. Blessed are those who sincerely choose of their free will to be bound to the Holy Name of G-d, the 613 commandments of the Torah, and the authority of the Hakhamim, because they surely will indeed be truly born again, and they will be vivified for the service of Ha-Shem, most blessed be He!

 

We also know that the Aramaic word “Talitha” means a young girl, but it can also mean “she that is inside the Tallit.” The reason for this is that there is a custom by which the Cohen (Priest) or Hakham of the Congregation when he recites the Priestly Blessing he will have all the children of the congregation under twelve years of age under his Tallit, whilst reciting the Priestly Blessing. Those that have witnessed this custom being exercised can understand therefore our translation of this verse, which is to be understood to mean that the little girl was over eleven years old, but had not yet reached her 12th birthday, although for hermeneutical purposes we say that she was 12 (or close to Bat Mitzvah age). For at twelve a girl becomes of age and is now considered responsible before the Law of G-d, and as a woman in the congregation.

 

  1. 42 – And immediately the young girl arose, and began walking, for she was nearly twelve years old; and they were overcome with a great amazement. – Mida K’Neged Mida (Measure for Measure), G-d responds in kind. Those who waste not a minute to obey the commandments of G-d, will receive an immediate answer, for G-d is debtor to no one. The Master went about IMMEDIATELY to put away all negativity and to show great ingenuity and elegance in the observance of the commandments, and G-d answered likewise! This is why it is so important that a follower of the Master be careful in choosing a good Hakham, and once the decision is made, be totally and promptly obedient to him, for G-d in seeing such faithful, prompt, and elegant obedience will reward that obedience beyond imaginable measure. We are Nazareans, we are a branch of Messiah King David who taught: “I delight to [promptly] do Your will, O My God; and Your Law is within My inmost being” (Psalm 40:8).

 

Interesting, everyone was “amazed with a great amazement.” But for those who are faithfully obedient and prompt to execute most elegantly the will of Ha-Shem, most blessed be He, there is no amazement or bewilderment, but praise in our mouths. Nothing should catch us up by surprise! We must always be aware of what G-d is about to do, for he speaks loud and clear through the events taking place before us, not that we may panic, but rather that we may take hold of the silver lining and see the opportunity, be elegantly creative and take hold of the commandments before us, as the Master did.

 

  1. 43 – And he charged them sternly, that no one should know this thing. And he said that there be given to her something to eat – No fanfare, no trumpeting, no calling the press! Miracles, healings, and even vivifications from the dead are to be kept secret. We are not merchandising miracles, we are not selling healings, we are not to show off what we are not. Since the healing and the miracles comes from G-d, and not from us. Oh how great will be the punishment of those who advertise that healings and miracles will occur in such and such meeting, by such and such prophet or faith healer! If G-d has given you the gift, be silent about it and do the same as the Master did, command that: no one should know this thing!” We are servants of G-d, of His Torah and of His Messiah, we are not here as Pirke Abot puts it: “to use the Torah as a spade to dig up with.” [A Jewish saying meaning to become famous or to enrich ourselves.]

 

And he said that there be given to her [something] to eat. – Someone has said, that we make bread to have it with something and someone. The French word “compagnion” translated and transliterated almost into the English as “companion” means literally to have bread with someone. The young girl who had temporarily departed the intimate fellowship of her family and local Esnoga was again restored to that intimate fellowship, and bread represents that intimate fellowship which we depict in our recitation of Kiddush.

[1] Marcus, J. (2000), The Anchor Bible: Mark 1-8 – A New Translation With Introduction and Commentary, New York: Doubleday, p. 371.

[2] The feminine imperative has caused many scholars to stumble over this interpretation, failing to see the reference to the Tallit. However, the feminine imperative is unusual. The command to wear the Tallit is given to men therefore; the reference to the tallit in the feminine is awkward. Because Yeshua wraps the young girl in the tallit and wraps the fringe around her hand he speaks in the feminine gender of a masculine article/object i.e. Tallit.

I know this was a long read. It’s easy to cut and paste, perhaps too easy.

The Scholars HaShem has hooked us up with are no slouches in thinking and I am so glad that my Beloved wife and I are accounted worthy to study under them.

September 14, 2016 at 6:02 pm Leave a comment

Notes on Shabbat

These are notes my wife took from a Thursday night class.

Yom Kippurim … HaShem isn’t about all the details of you. It is His greatest Chesed (mercy). Season of Repentance equals the reset button.

What is Shabbat about?  The idea of Shabbot is DON’T DO ANY CREATIVE ACTS!

Refrain from making something useable. Stop and reflect on things we’ve done that week. You want to experience Divine Presence.

What did I accomplish last week? 1st day, 2nd day, etc.

Introspection. Did I accomplish some Spiritual goal? We go through valleys. Ps. 84 (not productive). The valley isn’t property. Blessed is in the man equals pilgramage. Valley of Baca (pass through)? Valley of weeping. The occupation of the person to turninto an oasis for others. Something happens in this process. Sanctified 7th day. Adam married Eve. Then G-d blessed the 7th Day. 31 processes everything is very good. Small success is great success.

 

Prophecy of your entire week. Read this is what my week will look like. Read it on Shabbat.

  1. Shabbat is the pinnacle
  2. Now I can prepare myself for the week.
  3. Know the Hebrew date.
  4. Write in your dairy every day. This way you build a data base of what you will experience that day.

 

Elul? Elul is preparation for Rosh Hashanah and Yom Kippur. Reflect on the year. Make idealist goals.

September 12, 2016 at 12:20 pm Leave a comment

Prayer Before Medication

…cheerfully help and support rich and poor, good and bad..

Continue Reading July 22, 2016 at 12:42 pm Leave a comment

Pirque Abot

PIRQE ABOT
(Chapters of the Fathers)
Pereq Hei
Mishnah 5:2-3
By: Hakham Yitschaq ben Moshe Magriso
There were ten generations from Adam to Noah. This shows how much patience there is before [God],
since all these generations caused anger before Him? until He brought upon them the waters of the
Flood.
There were ten generations from Noah to Abraham. This shows how much patience there is before
[God], since all these generations caused anger before Him until Abraham came and accepted upon
himself the reward of them all.
Noah was a direct descendants of Adam. The ten generations from Adam to Noah were:
1. Adam
2. Seth
3. Enosh
4. Kenan
5. Mahalalel
6. Yered
7. Enoch
8. Methuselah
9. Lemekh
10. Noah
The ten generations from Noah to Abraham were:
BS”D (B’Siyata D’Shamaya)
Aramaic: With the help of Heaven
Page 27 of 47
Noah
1. Shem
2. Arpachshad
3. Shelach
4. Eber
5. Peleg
6. Reu
7. Serug
8. Nachor
9. Terach
10. Abraham
The master now tells us that we should not question the earlier teaching that God punishes the wicked because
they destroy the world through their deeds and rewards the righteous/generous because they sustain the world.
We might be apt to question this, because we see the exact opposite. The wicked are often well off, and enjoy
peace, while the righteous/generous have no rest. Where then is the reward of the righteous/generous for
sustaining the world, and the punishment for the wicked for wrecking it?
This question is answered in the Torah, which tells about the ten generations from Adam to Noah. This teaches us
that God gives the wicked a long tether, allowing them ample time to repent. There were ten generations from
Adam to Noah and all were wicked, continually angering God with their deeds.
God, had patience for ten generations, paralleling the ten sayings with which the world was created. Only when
they consistently refused to repent did He bring the Great Flood upon them.
The opposite was true in the case of Abraham. It is well known that there was no greater saint than he. But
observe how many misfortunes befell him. He endured famine, had his wife, Sarah, taken from him twice, and
endured many other evils.
,
Abraham suffered for all the ten generations from Noah until his own time. These generations consisted of
sinners who, angered God, but in the end, they were spared through the merit (zekhuth) of Abraham. He suffered
in their stead, and through his merit they all escaped.
As a result of this, Abraham will have reward in the World to Come compared to all those ten generations. He had
the share that they would have had in the World to Come if they had been good.
Every person has two shares, one in Paradise (Gan Eden, literally “Garden of Eden”), and the other in Purgatory
(Gehinom). If he walks the righteous/generous path and keeps the commandments, then in the next world, he
receives two shares in Paradise, both his own and that of his fellow man [who is wicked]. Conversely, if he turns
out to be wicked and does not walk in the paths of the righteous/generous, he takes two shares in Purgatory. his
own and that of his fellow man [who is righteous/generous].
The master also reminds us not to become discouraged because of the harsh exile in which we now find
ourselves. We should not wonder why God does not seek revenge for what the wicked kingdom (malkhuth haresha’ah)
is doing to His children.
The master therefore points out that there were ten generations From Adam to Noah, and all were sinners,
angering God. Still, God had patience and did not punish them until the year 1656 of creation (2105 b.c.e.) [when
He brought the Great Flood on mankind]. We thus see that God can wait patiently for as much as 1656 years. The
BS”D (B’Siyata D’Shamaya)
Aramaic: With the help of Heaven
Page 28 of 47
destruction of’ the Holy Temple (Beth HaMikdash) occurred in 3828 (68 c.e.). It is obvious that God has much
patience and does not punish the wicked immediately. Therefore, if the Messiah (Melekh HaMashiach) is late in
coming, do not despair. He will arrive in due time, and just as God eventually punished the wicked of the path, so
will He punish the nations of the world for what they are doing to His children.

June 1, 2016 at 12:48 pm Leave a comment

Nazarean Talmudim

I am a Nazarean Jew. I follow  Orthodox Judaism. That means the wisdom of the sages through the “Oral Torah”. This doesn’t mean I reject the “Written Torah”.  The written supports the oral. One of my Rabbis explained it very clearly in the following pasuk.

THE ORAL TORAH REQUIRES A SPECIAL PRIESTHOOD
Historically it would appear to be evident that the Oral Torah requires a special Priesthood. What Priesthood would that be other than the Priesthood of the Firstborn. However, it is not a Firstborn that will despise the birthright. It is a Priesthood of those who care about their siblings allegorically speaking. Here in a Remes commentary we must realize that we are speaking in terms of a “hint.” The Priesthood of Aaron, a firstborn made use of the Levitical caste, which would administer the “Written Torah.” This Priesthood would rely on the Priesthood of the Firstborn to teach the Oral Law while they taught they attended to their Levitical duties. This did not preclude them from teaching the Oral Torah. The Levitical Priesthood demonstrated a very powerful truth. That truth is that the Oral Torah is in fact the Perfect Law of liberty. That Priesthood demonstrated the power and accuracy of the Hakhamim in elucidating the Oral Torah. In other words, before the Written Torah was presented on Har Sinai, we learned the will of G-d by sitting at the feet of the Sages drinking in their words.

m. Aboth 1:4 Jose b. Joezer of Zeredah and Jose b. Johanan of Jerusalem received (the Law) from them. Jose b. Joezer of Zeredah said: Let thy house be a meeting-house for the Sages and sit amid the dust of their feet and drink in their words with thirst.

(Now, here’s the kicker) Learning should the Oral Torah should be the chief goal in the life of the Nazarean. The Yeshivah is thus brought directly into a talmid’s personal domicile, that home becomes an academy, even the physical surroundings of the Sages (dust of their feet) become precious, the desire for Torah wisdom becomes a consuming thirst. Here is the whole ideology of the Rabbis in nutshell.

Let me put that in another way. The ‘school’ of Torah is brought directly into the students private home. Making said home into an academy where the environment of the Sages (dust of their feet) become very valuable and the want for Torah’s wisdom and knowledge becomes an insatiable longing. This is what Rabbis hope to achieve. The desire of Talmudim to want Torah. Oral and Written.

May 4, 2016 at 12:25 am Leave a comment

Why Dr. Carson Lost My Vote

Here is recent correspondence between Dr. Ben Carson’s staff and myself in e-mails.

More than anyone else, you are the lifeblood of my campaign for President….

I am not the lifeblood of a campaign that supports mandatory vaccinations!

Dr. Carson believes it is of paramount importance to protect ourselves from massive epidemics. He’s seen vaccines have a far more positive impact than a negative one. Therefore he supports vaccines, however also supports exemptions for medical conditions & religious beliefs.

paramount importance to protect ourselves from massive epidemics.” Why do I need to have an “exemption” if I don’t want a vaccination? I have to show some medical condition (other than being allergic to poison injected in my body) or profess some religious belief? Would “I don’t believe in suicide or murder by big pharma qualify”?

This is why I don’t believe Dr. Carson is qualified. He wants to take away freedom and make us justify us getting them back.
He’s got the constitution bass-ackwards

February 11, 2016 at 5:08 pm Leave a comment

To Be A Nazarean Jew

What Shall We Do?

What Does It Mean To Be A Nazarean Jew?

By Hakham Dr. Yosef ben Haggai

 

One of the unknown correlations between the festival of Shavuot and the events that transpired in 2 Luqas (Acts) Chapter 2, is an obscure but pivotal bridge Torah passage which many seem to miss or even discount. However, in this Shiur, I shall point to the tremendous underpinnings that 2 Luqas Chapter has upon this particular Torah text, as well as being one of the main themes projected through page after page in the Nazarean Codicil. Let us for a moment systematically describe the events that lead to the account of 2 Luqas Chapter 2, the events that took place, and the outcomes of that event. In doing so, I remind all to understand that this approach is of a necessity a Judaic one, and viewed from an entirely Hebraic rabbinical perspective.

 

The reason for the event: Just before the ascension of His Majesty King Yeshua Ha-Mashiach to the Heavens (2 Luqas 1:9-11), His Majesty the Master Hakham commands his Talmidim Hakham (Rabbinical Students) to:

 

2 Luqas (Acts) 1:4-5 And being synagogued with him, he commanded them from Yerushalayim not to depart, but to await the promise of the Father, which you heard of me. For Yochanan indeed immersed you with water, but you will be immersed with the spirit of Holiness not after many days.

 

Now, if I have trained diligently and thoroughly a group of Talmidim Hakham (Rabbinical Students) and I am about to depart for a long, long time, what would be expected of me? Of course, Smikha (Rabbinical Ordination)! So from a strictly logical perspective we would expect that this immersion in the spirit of Holiness would be equivalent to a Rabbinical Ordination.

 

Now, if my calculations do not fail this was said on or very close to Lag B’Omer which we celebrated not many days ago. Thus the expression “not after many days” (2 Luqas 1:5) indeed would have been understood clearly as a Gemara hint pointing to the coming festival of Shavuot. Therefore, a connection is established between Smikha (Rabbinical Ordination) and the festival of Shavuot.

 

Now the Talmidim (Rabbinical students) interject, Master, we have been your faithful Rabbinical students but please tells us before you leave “will you as Mashiach restore again self-rule to Bne Israel?” (2 Luqas 1:6) The question hints also at “What will be our place as Hakhamim in the Messianic Kingdom that you are about to establish now?”

 

The answer from the Master Hakham is swift to his Talmidim Hakham –

 

2 Luqas (Acts) 1:7 And he said to them, not yours it is to know the duration of time or ages which the father placed in his own authority.

 

This reminds us of the Torah text “The secret things belong HaShem, our G-d” (Devarim 29:28). In other words the kingdom certainly will be restored to Israel. When? That is none of your business. As Hakhamim you will bring this process about by teaching Torah (Matityahu 28:19-20) and by establishing reputable courts of Torah justice, Batei Din (Matityahu 6:33) throughout all the world. This is important since from these two passages we understand what the office of a Rabbi (Hakham) is, not a Pastor, not a Priest, but a Torah Scholar and a Judge.

 

After this brief interruption of what the Master Hakham was saying. The Master Hakham continues explaining:

 

2 Luqas (Acts) 1:8 but you will receive power, having come the spirit of Holiness upon you, and you will be to me witnesses both in Yerushalayim and in all Judaea and Samaria and to uttermost part of the earth.

 

Now instead of your ruling the world as the Gentiles do by the power of the gun, or by political power, you will rule the earth through both a didactic and judiciary program starting in Yerushalayim. But first you will need to receive power from the spirit of Holiness. Now, question: Do we have a precedent in the Tanach where a Prophet shares of the spirit by which he was anointed as a confirmation of Smikha (Rabbinical ordination)?

 

The Pivotal Torah Passage

 

I propose that undergirding this brief introduction in 2 Luqas Chapter 1 and the whole of Chapter 2, is none other than Bamidbar 11:24-30. In this portion we read about the Smikha (ordination) of the seventy Elders (the Hebrew word Elder always denote the modern term Hakham) and how the spirit that had been imparted on Moshe Rabbeinu was caused to emanate from him and be bestowed upon the Seventy Hakhamim (a whole Sanhedrin).

 

Let us look and compare some of the phrases used in this passage and those used in 2 Luqas, Chapter 2.

 

  1. a) The miracle of HaShem‘s presence.

 

Bamidbar 11:25 – HaShem descends in the cloud and it envelops Moshe Rabbeinu and the seventy Elders.

 

2 Acts 2:2 – a sound from heaven like as a rushing mighty wind envelops the Temple.

 

On this pasuk (verse) from the Torah Hakham Samson Raphael Hirsch comments: “and HaShem descended … and spoke with him” The text does not tell us the words that HaShem uttered to Moshe on this occasion. Was this omission, perhaps intended to make clear to all further Sanhedrins that not everything that HaShem said to Moshe is recorded in Scripture? Was this meant to remind them that the field of competence for which they had been appointed at that moment was the Oral Law, that Word of HaShem which was to remain unwritten, handed down only by word of mouth?

 

  1. b) The Emanation of the spirit from one Hakham to many.

 

Bamidbar (Numbers) 11:25 He caused the spirit that had been imparted on Moshe to emanate, and He (HaShem) bestowed it upon the seventy Elders.

 

2 Luqas (Acts) 2:3 And appeared to them divided tongues of as fire, and sat upon each one of them

 

Now there may well be a connection here with the beginning of Parasha Beha’alotekha concerning the lighting of the Menorah and the tongue of fire coming out of each candlestick. But also the connection here of the spirit emanating from Moshe towards the seventy elders, contrasted with the spirit that was in Mashiach emanating from the heavens, now towards his Talmidim Hakham.

 

  1. c) The Result

 

Bamidbar 11:25 – When the spirit rested on them (the 70 Elders) they began (Hebrew: YITNABEU – “were made” or “were impelled”) to prophesy without ceasing.

 

2 Luqas (Acts) 2:4 And they were all filled with the spirit of Holiness and began to speak with other languages as the as the spirit gave them to utter forth.

 

Now it is important to note that one of the requirements according to Chazal, our Sages, of members of the Sanhedrin was the ability to speak not only in Ivrit, but also in several other languages of the seventy Gentile Nations. This point again reconfirms that the major theme of this event at the Beit HaMikdash (the Temple) was a Smikha, and with this Mashiach indicating to the people of Israel that the legal authority amongst the Jewish people was to be transferred from the Kohanim (Priests) to the Rabbinate until his return.

 

What other important theme also undergirds this event at the Temple? The clue to this most important question is given to us in Bamidbar (Numbers) 11:29:

 

“I only wish that all of HaShem‘s people would have the gift of prophecy! Let HaShem grant His spirit to them all!”

 

In other words, that the pedagogic objective of the miracle at the Temple, by which the Talmidim of His Majesty King Yeshua HaMashiach received Smikha indicated that the goal of every Nazarean should be to be indentured under a Hakham, become a Talmid Hakham and at some point become Hakhamim themselves. Look at this statement of Hakham Shaul:

 

“Faithful is the Torah, if any stretches forward (makes sacrifice and studies) to attain overseership (the Rabbinate) a good work he is desirous.”

 

Now, this is evidence enough that what Hakham Shaul is alluding with the phrase “if any stretches forward” is an echo of Moshe’s words “would G-d that all of HaShem‘s people were prophets.” That is, the intention here is that every man ought to keep stretching forward towards the goal of receiving Smikha.

 

A further piece of evidence leading to this conclusion are the words of Hakham Yochanan as recorded in:

 

1 Yochanan (John) 3:1 “See what Ahavah (steadfast love) has given to us the Father that Bne Elohim we should be called.”

 

Now, again the phrase “Bne Elohim” has been literally translated as “Children of G-d,” but the title of a Hakham is also “Ben Elohim” (son of G-d to indicate his role as a Judge), a title which is also given by G-d to Melech David and to His Majesty King Yeshua HaMashiach as Chief of all Hakhamim. Thus the above pasuk states that Ha-Shem, Most blessed be He, has given to us so much Ahavah that he calls and expects every Nazarean Jew to become a Hakham a genuine Ben Elohim.

 

And after this Event They Started a Church, Nu?

 

Good question, Christians teach so, but we know that the church started at Sinai (Acts 7:38). So did the Nazareans start, a new religion, a new denomination, or what? In 2 Luqas 3:41 we read that by the end of Shavuot that year at the Temple 3,000 male Jews and Converts were added. But the question still remains added to what?

 

Again we have many hints in 1 Luqas 2:42, which when carefully read, more aptly describes a Yeshiva to train future Hakhamim than it does a Church, a new religion, or a new Jewish denomination. Yes 3,000 Jews that day decided to drastically turn their lives around and matriculate in that Great Nazarean Yeshiva using as their classrooms the various courts within the Temple grounds.

 

Conclusion
In summary, Shavuot is not only a festival by which we receive the Torah afresh from HaShem, Most Blessed be He, but also a festival that reminds us year by year what should be our goal in life, to sit at the feet a genuine Jewish Rabbi (Hakham) a Torah Scholar like Gamaliel, and work hard, stretching ourselves towards receiving Smikha and becoming Hakhamim. Truly then we shall gradually see the fulfillment of the words of the prophet Yirmeyahu (Jeremiah), “They will no longer teach each man his fellow, each man his brother saying, ‘Know HaShem!’ For all of them will know Me, from their smallest to their greatest, the Word of HaShem, when I will forgive their lawlessness and will no longer recall their sin”.

January 31, 2016 at 1:06 pm Leave a comment

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