When we count the omer from Pesach and come to the fiftieth day, it is Shavu'os (Pentecost).  In the days of the Beis Hamikdash, there were three feast days requiring pilgrimage to the Temple: Pesach, Shavu'os, and Sukkot.  On Shavu'os the first fruits of the harvest were presented at the Beis Hamikdash.  When Moshiach came as our Korban Pesach and made the korban of his nefesh on Pesach and then stood up alive on Yom HaBikkurim, Moshiach's Talmidim were told to wait in Jerusalem until they had been empowered for work in Moshiach's harvest field.  Then on Shavu'os a great miracle occurred and over 3000 Jewish souls came to Yeshu'at Elokeinu as the first fruits of Moshiach's harvest were presented at the Temple.  This year Shavu'os begins on Sunday, June 12 at sundown and ends at sundown on June 14, 2005 (5765).  The first Jewish believers in Moshiach were born again Jewish Pentecostals because of what happened to them on Shavu'os.  Some of these same miracles that have happened in modern times are described on this website.  Jewish people require a sign, a miraculous indication that Hashem is truly endorsing messianic preaching.  Therefore, if your theology marginalizes or eliminates the power of the Ruach HaKodesh in signs and wonders, you are missing something needed in kiruv efforts with the Jewish people.

Like a stubbornly proud baseball player who refuses to listen to any of the coaches and is therefore ignominiously consigned to the dugout bench, so we dither and our spiritual gifts and talents go unused in the Kehillah until we stop backsliding and we humble ourselves and learn to listen to the Ruach Hakodesh and those gifted to encourage us to get involved in the team effort of the Kehillah of Moshiach.  Workers who use these gifts are the people Moshiach was referring to when the saying was given that the "Harvest is great but the laborers are few."  Here are some of those spiritual gifts possibly latent in us which only the Ruach Hakodesh can bring forth:

Shlichim (cross-cultural kehillah planter) the beach-head troops, first on the scene, layers of the foundations, whom the Ruach Hakodesh uses to impart new kehillot in a virgin territory and also contextual theology which guides others to come after. Barnabas, Ac 14:4,14; Andronicus and Junia,          Ro 16:7, 2C 8:23; Pp 2:25. 

Nevi'im (prophets), those with the vision, and without the vision the people perish; although also some measure of this gift is necessary in the gift of preaching. These point the way in the Ruach Hakodesh, but they don't go beyond what is written. (See 1 C 14:3). They also help to keep the congregation pure because the secret sins of hypocrites hiding out in the kehillah are read by the x-ray eye of the prophet, as in 1Co 14:24-25 and Ac 8:21. Rav Shaul lists this gift first in Ro 12:6, showing the importance he ascribed to it. These are the bomb-sniffing dogs in the airport luggage room, that is, the sin-sniffing pentecostal prophets, who see secret sin and subconscious sin and confront it and rebuke it as the first line of defense in the holiness of the repentant kehillah (RO 12:6). See commentary on Romans on this.

Those gifted to be used in Kiruv efforts for Rebbe Melech HaMoshiach (those that herald the peace-bringing Besorah Tovah of Ben Dovid Talui HaEtz) The gift of bringing the Besorah Tovah of Hashem to unbelievers. "Do the ministry of kiruv rechokim (bringing near the far away ones)" 2Ti 4:5.

Mashgichim ruchaniyim (spiritual overseers) who are ro'im and morim in the Kehillah. Not everyone is gifted to accompany the Ruach Hakodesh in a house call for bikkur cholim (visiting the sick) and to sit in someone's home while the Ruach Hakodesh comes on that individual during the visit and the visited person begins to weep and turn their heart to Hashem and His sheepfold where the Jewish Scriptures are believed and faithfully taught.

Manhigut ruchanit (spiritual leadership, administration). The gift to be able to preside over the proceedings of the Kehillah that everything might be done decently and in order --1C 12:28.

Emunah the gift of visionary faith to move mountains and to wait on the L-rd until something comes to pass, even after a very long time. For example, from June 1975 to June 2008, when the "144,000" Hasidim in Brooklyn were given in vision with a rhema word from 1Kgs chapters 17-19 and the rain obeyed, even the Latter Rain began to fall for them.

Dvar Da'as "a word of knowledge," whereby something is known that could not be known in the natural.   

Dvar Chochmah "a word of wisdom." A wise choice or turn of mind or decision that could not have been made in the natural.

Dvar HaChizzuk, a word of exhortation or admonishment which comes in the counsel of the Ruach Hakodesh.

Discernings (being about to make a nafka mina distinction) of ruchot (of spirits) a gift to judge or evaluate the spirits so as to distinguish whether something is from Hashem or from an evil source.

Avodas Kodesh ministering with a kohen's work in the courtyard of the Bais Hashem that in any way comforts or builds up Hashem's people or is an act of service.

Making tzedakah (contributions) with nedivut (generosity) the gift of sharing resources. 

Speaking in leshonot chadashot Glossolalia. A sign to unbelievers. Edification of one's spirit when the Ruach Hakodesh prays through the prayer warrior. Today there are many Messianic Pharisees and anti-Jewish anti-charismatic legalists from non-Jewish backgrounds who have joined the Messianic Jewish movement or become critics of it and they don't seem to understand that Romans chapter 8 is referring to groanings without words, groanings that the human mind cannot comprehend, groanings not in intelligible words but in leshonot chadashot, because the Ruach Hakodesh is the giver of the utterance (see OJB Ac 2:4; and 1Co 14:2; and Ro 8:26-27). It is not in our own strength or in the oldness of the letter that we overcome the evil within the believer that Rav Sha'ul points to in Ro chapter 7. Even in the midst of all the Yiddishkait of Messianic Judaism, it is the Ruach Hakodesh that brings us to Moshiach who gives us the victory. The reason we pray in the Spirit before and during the times that we go into the highways and byways to compel (by means of the "foolishness" of preaching) the lost to turn back from destruction and return to Moshiach's shul is because an open air encounter like this requires power, and the inferential force of the Ac 10:46 preposition gamma-alpha-rho ("gar" in the original language) means this: the reason the Messianic Jews concluded that the non-Jews in the house of Cornelius had received the same empowerment from heaven that they themselves had received at Shavuos was because they heard them speaking in leshonot chadashot, a sign from heaven. If you want to argue with Shimon Kefa you can, but he tells you plainly that there were two tevilot, one a tevilah in der mikveh mayim and one a tevilah in der Ruach Hakodesh [Ac 11:15-16]. If the latter tevilah [in der Ruach Hakodesh] was received by the Nations first at Cornelius' house with the same identifying sign of lashonot chadashot that characterized the similar empowerment reception by remnant Messianic Israel on Shavuos, then the former tevilah [in der mikveh mayim] could not be withheld from the Nations [see Ac 10:44-48 and compare Ac 2:4]. However, if love for lost souls is not also poured out in the mighty and empowering tevilah in der Ruach Hakodesh, then the leshanot chadashot may be spurious [see Ro 5:5.] On the other hand, the genuine leshanot chadashot may be a gateway to the other vocal gifts because this gift in public worship with interpretation is not inferior to prophesying as we see in 1Co chapter 14:5. Romans 7:7-25 throws light on the believer's struggle for sanctification (see Romans 7:7-25). But the gift of leshanot chadashot is spirit to Spirit praise to G-d with the language He supplies and helps us when our mind is under attack and our thought life is not what it should be, for we mortify the carnal mind and pray in the Ruach Hakodesh, Who Himself helps us with tongues from heaven and locution transcending our own native tongue (see Ro 8:26-27). This section in Romans chapter 7 also should be read as a teaching on the futility of the Messianic Pharisee's effort to achieve mastery over the yetzer harah by mere legalistic rule-keeping rather than by the infilling and power of the Ruach HaKodesh referred to in Romans 5:5 and Romans 8:26. We are talking about an outpouring of divine love and labor pang groans not intelligibly uttered, that is, supernatural spiritual love and heavenly locution which speaks to G-d in a way that edifies (1C 14:2,4) the believer and drowns out the voice of the adversary and the flesh. When Rav Shaul deals with spiritual gifts in I Corinthians he is particularly concerned with their exercise in worship. This is why he prefaces his remarks as he does in I Cor 11, again dealing with corporate worship. So he is saying, "In corporate worship, are all giving prophetic messages? Are all teaching? Are all praying over the sick in the healing line and working miracles? Are all giving messages in tongues? Are all giving the requisite interpretation? Are all functioning in the same gift? Are all the pioneer congregation planting shliach?" (See 1C 12:29-31). His words cannot be contorted to mean that it is impossible for anyone to edify himself or herself in his private prayer closet with leshonot chadashot. Mark 16:17 certainly isn't saying that. As surely as a young kitten can sit on your lap and look up into your eyes and self-edify with its purr, so you can sit and look up at the Elohim Chayim and gaze with a kitten's awe (Ps 73:22) into Yeshua Sar HaPanim (the Prince of the Face) [2C 4:6] of Hashem and self-edify with your "purr" as the Ruach Hakodesh gives the leshonot chadashot utterance.

Pitronim HaLeshonot (Interpretation of Tongues).  Similar to being able to give a dvar hanevu'ah because the unknown utterance is prophetically interpreted in the Kehillah. See on this 1C 14:5

Cholel niflaot (accomplishing miracles)  operating in the miraculous.

Matanot harippuy (gifts of healings)  efficacious prayer in the area of healings.

Rachamim (mercy) the ability to go into a homeless shelter or some other needy place and show compassion. 

Hachnosas Orchim (hospitality) gifted in showing the kindness of the Ruach Hakodesh and accommodations to strangers.

There are many other gifts.  These are only a sampling.  Look on these pages and these pages and these pages and other pages for more information and email us at PEGoble@aol.com if you are interested in Beth Shalom Messianic Congregation serving the greater New York City area 718 253-0974.

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