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Copyright (C) 1974 by Phillip E. Goble
HOW TO POINT TO MOSHIACH IN YOUR RABBI'S BIBLE
ON ASSURANCE OF SALVATION AND AVOIDING FRAUDULENCE AND CONTRADICTION IN JUDAISM IN REGARD TO THE KAPAROS OF EREV YOM KIPPUR
Download an ancient
Orthodox Jewish Mahzor published by the Hebrew Publishing Company.
Notice particularly MahzorJ.pdf.
Also notice MahzorA.pdf, particularly
noting the last page (page
71) of that pdf file, the middle
part of that last page, specifically the
Hebrew in smaller type, especially
the word before "SAR HAPANIM". Also on
page 17 [two key words "yichud Qudsha,
the unification of the Holy
One, or the Holy Unity"] in mahzorA.pdf,
note the following "BEHOLD I PREPARE MY MOUTH TO
THANK AND PRAISE MY CREATOR IN THE NAME
OF THE HOLY UNITY, BLESSED IS HE,
AND HIS SHECHINAH [I.E. THE RUACH HAKODESH]
BY THE HAND OF HIM WHO IS
HIDDEN AND CONCEALED [I.E. YESHUA SAR HAPANIM FOUND ON PAGE 71 IN MAHZORA.PDF] IN THE NAME OF ALL ISRAEL"
NOT A
MESSIANIC BAAL TESHUVA YET BECAUSE YOU STILL HAVEN'T
OBEYED MOSHIACH AND HAVEN'T YET MADE ZIKH GE'TOYVL'T IN DER MIKVE? AND DON'T UNDERSTAND
THE RATIONALE OF THIS BIBLE SOCIETY WEBSITE? OR
WHAT PHIL GOBLE IS
DOING HERE?
STOP EVERYTHING AND LOOK AT
THIS NUMBER #1 GOOGLE RATED MESSIANIC VIDEO
LOOK AT COMMENTARY
ARE
YOU AN ANTI-MOSHIACH ACTIVIST? NO
NO WONDER YOU ARE DEPRESSED!!!
GIVE IT
UP, BOYS!
You have
too much to lose.
You need
a spiritual home. Why not
turn Friday night into EREV SHABBAT?
Now is this judaizing? All rights reserved
Revised Edition Copyright (C) 1996 Artists For Israel
International
IF YOU HAVE HIGH SPEED ACCESS,
LISTEN TO THIS
ALSO, EQUALLY IMPORTANT
Why your
soul's salvation hangs on the inerrancy of the Bible
TOUR OUR FREE
ONLINE BIBLE SCHOOLNOW, MORE THAN EVER TAKE ANOTHER
LOOK AT THE ORTHODOX JEWISH BIBLE
PREFACE Let's stop here and test your Moshiach literacy.
A WORD FROM DR. PHILLIP GOBLE
The Kitvei Hakodesh are clear about Klal Yisrael. They will not
change their G-d: they will still believe in the G-d of Avraham,
Yitzchak, and Ya'akov. They will not change their religion. They
will still hold dear to Judaism as their faith. Nevertheless,
the Kitvei Hakodesh are clear: they will be changed by teshuva and hitkhadeshut, all the Jewish people people in the world. And
they will be redeemed. One day they will look up into heaven and
they will see the Kodesh HaKodashim in heaven open, and they will
see not a changing of religions but a changing of Kohanim Gedolim. And in this changing of the guard of the Kohanim Gedolim in the Kodesh HaKodeshim in heaven, they will see a new Kohen Gadol (after the order of Malki-Tzedek) replacing the old Kohen Gadol. But this spiritual revelation will not cause them to
discard their Siddurim or their copies of the Shas. They will
not cancel Bar Mitzvahs or High Holiday Services. They will not
do away with Torah Services on Shabbos. They will still be loyal
to the Sinai Covenant and its mitzvot. They will change very
little, almost nothing as far as their Orthodox Jewish manner of
life is concerned. But they will be changed. They will see him
in heaven, wearing the garments that Caiapha once wore when Caiapha unwittingly ordered the Akedah and had him bound and led
away, carrying the Scapegoat's burden of the evil Olam Hazeh.
They will see him--Rebbe, Melech HaMoshiach Adoneinu Yehoshua,
standing in the Kodesh HaKodashim in Shomayim. They will see him
and they will weep. And the shul and the yeshiva will never be
the same after that. And they will have far better people to
produce materials such as the following, because there will be
thousands and thousands of rabbis and yeshiva scholars weeping as
I have wept for the Jewish people and looking up into heaven and
seeing the changing of the guard of the Kohanim Gedolim in the Kodesh HaKodashim. But, until then, this meager offering is
presented with a prayer and with faith in the Kitvei Hakodesh and
in the Geulah Redemption of Klal Yisrael.
What has been needed for a long time is a comprehensive tool
designed to further the planting and growth of messianic
synagogues. This is why this book was written in 1974. This
edition is revised, for now there are many messianic synagogues
throughout the world, and there will be many more in the future.
But this is not really new, for we see messianic synagogues in
Acts 21:20 and Jam.2:2 (see the Orthodox Jewish Brit Chadasha downloadable at http://www.afii.org/material.htm from the
Internet).
So what has been the problem in the intervening years since the
First Century? Choosing the wrong cultural specialist as their
mentor, ministers to Jewish people have in the past typically
tried to mimic Moshiach's Shliach to the Goyim (Sha'ul or Paul)
and have largely ignored his highly successful (cf. Acts 21:20)
cultural counterpart, Moshiach's Shliach to the Jews (James or Ya'akov). Ya'akov was concerned that no "irksome restrictions"
(Acts 15:19) be imposed on Goyim. He would have also been
concerned to have no "irksome restrictions" placed on him and the
Jerusalem Messianic Synagogue of which he was the mashgiach ruchani (spiritual overseer). Can you imagine Ya'akov's reaction
if some Goyim had told his congregation they could no longer
practice the bris milah or be shomer Shabbos? You don't have to
imagine. Just read Acts 21:20-21, where we find that the early
Jewish talmidim (disciples) of Moshiach were shomer mitzvot, and
where we see Ya'akov was quick to correct the lashon hora some
were speaking against the Shaliach Sha'ul, falsely accusing Sha'ul of teaching Jewish people they had to become shmad and
abandon the bris milah and the minhagim (customs) of the Jewish
people in order to follow the Moshiach. Unfortunately, the
dismal history of ministry to Jewish people has been the largely
futile effort to impose the irksome restrictions of Goyishe culture on Jews. Instead of helping plant and lead Brit Chadasha Kehillot, authentic Messianic Synagogues with integrity and
relevance for the Jewish people like the Shliach Ya'akov (James)
did in Jerusalem, ministers to Jewish people typically function
as unwitting modern "Gentilizers," trying to persuade Jews to
assimilate into Goyishe cultural life-style - a betrayal the
Jewish community understandably resists as the self-destruction
and spiritual genocide of Jews as a people. In a Jewish
neighborhood, Messiah's people must become like Jewish people to
win Jewish people (I Cor. 9:20-21), remembering that Moshiach came to bring life to Jewish people, not cultural death. Moshiach came to give them new spiritual life, not change them
from Jews into Goyim. This is axiomatic and fundamental. When a
congregation of Messiah's people finds herself in a Jewish
community she must not shrink from wearing once again her full
Jewish dress, all her old First Century synagogue attire. For
local communities of Messiah's people in Jewish communities to
remain inflexibly groomed for Goyim and then demand that Jews
convert to Gentile ways of life and worship in order for Jewish
people to accept their own Moshiach is the horrific, condemnable,
ancient Judaizing heresy in reverse, and must not be tolerated.
(To learn about this heresy, download Galatians from the Orthodox
Jewish Brit Chadasha translation from our website at
http://www.afii.org/material.htm ).
The philosophy of this book centers on the concept of a people
movement, something the Body of Moshiach received from the Jewish
community in Acts 21:20, when the Shlichut for Yehudim was in
full operation (Gal.2:8-9). A people movement occurs when whole
family units (not just rebels and family misfits) from a
particular cultural group flow into the Body of Adoneinu Moshiach Tzidkeinu. Acts 21:20 says, "You see, brother, how many
thousands of Jewish people there are who believe (in the Messiah
and the Orthodox Judaism of the Brit Chadasha); and they are all
zealous for the Torah (i.e. the Orthodox Judaism of the time,
which predates modern post-Second Temple so called "orthodox"
Judaism)" (Acts 21:20). Luke 2:42 alludes to our Moshiach's bar mitzva equivalent (see Encyclopaedia Judaica, Vol.4, page 244 for
historical background documentation). Because the Shliach Ya'akov and the first Jewish believers in our Moshiach worshipped in the shul, kept Shabbos (as well as Yom Rishon), and maintained the peoplehood-sustaining minhagim of the Jewish people, they were
able to effectively encourage a people movement from the Jewish
community. It is true that Sha'ul won a few Jewish people into
his Gentile-accommodating congregations, but as far as the Jewish
people as a people were concerned, to flow into such a cultural
environment was not an attractive option. But then Sha'ul had
the Shlichut mission to the Goyim, he did not have the Shlichut mission to the Yehudim; it was Kefa, Ya'akov and Yochanan (Gal.2:9) who had the Shlichut to the Yehudim and could minister
in such a way as to accommodate the special needs of the Jewish
people as a people. Only the fully operative Messianic Synagogue
community of Ya'akov the Shliach in Yerushalayim could win masses
(see Acts 21:20) from whole segments of the Jewish community.
Stated simply in modern terms, there are a few Jewish people, and
cumulatively, many Jewish people, who can be won by ordinary
local congregations. But, generally speaking, these local
congregations cannot attract whole family units that flow
in a people movement from the Jewish community. To put it
graphically, a Jewish man is not going to bring his wife and bar mitzva-aged son and bat mitva-aged daughter and orthodox mother
to the ordinary local congregation. If one insists on preaching
the G-d of Israel's Good News to this family unit in a Gentile
style rather than a Messianic style and in a Gentile setting
rather than a Biblical Acts 21:20 synagogue setting, one may very
well not win this family unit. But the Bible once again solves
the problem: the first local assembly or kehillah of Messiah's
people was a messianic synagogue community. In fact, Ya'akov the Shliach calls it such in the original language of his book in
chapter 2, verse 2, (see Greek, Jam.2:2) and a messianic
synagogue community the local kehillah must become again,
whenever it finds itself in a Jewish community. (See "Moshiach's Letter Through the Shliach Ya'akov To The Brit Chadasha Kehillah"
from the Orthodox Jewish Brit Chadasha translation from our
website at http://www.afii.org/material.htm).
What has been needed for a long time is a comprehensive tool
designed to further the planting and growth of messianic
synagogues. This is why this book was written.
Galatians 6:15 and Colossians 3:11 clarify that for Goyim
being born from heaven is what is important, not being physically
born of Jewish stock. However, when Sha'ul speaks of the new
birth, he speaks of becoming a spiritual ben Avraham (son of
Abraham--see Gal.3:7-14; Romans 2:28,29; Philippians 3:3). This
book is a series of detachable, interlocking chapters that lead
the Jewish inquirer into progressively deeper levels of
commitment until he has become a member of a messianic synagogue. Hashem has a vested interest in keeping Jewish people Jewish
until the Bias haMoshiach (Coming of Messiah), or else Moshiach Adoneinu will be King of the Jews in name only. Furthermore, it
is not possible for Jewish people to fully obey the Brit Chadasha if they try to do so by apostatizing from the Sinai Covenant and
its mitzvot. This is why cultural specialization is so crucial
in the planting of new ministries (Galatians 2:9), for the Great
Commission of Moshiach commands that Jewish people be not
imperiled as a people, but discipled as a people. In 1974, when
this book was first published, a wonderful breeze of the Ruach Hakodesh was blowing. It had been blowing since 1967, when the
"Six Day War" made it possible for Israel to absorb East
Jerusalem. This caused a revived interest in the Moshiach among
the Jewish people world-wide, because Yerushalayim was no longer
trodden down by Goyim (see also Luke 21:24) and the stage was
being set for the Fig Tree to blossom (21:29-31) into the Bias Moshiach. A world-wide revival began among the Jewish people,
remarkably also in Los Angeles, where this book was written.
Now, even more is happening. What the Jewish community needs are
thousands of growing synagogues with home Torah studies, yahmakahs, Jewish music, Jewish food, Jewish humor, Jewish
customs, ceremonies, holidays, traditions, testimonies, special
events, and everything revolving around and pointing toward a
very Jewish Moshiach who is Adoneinu. Such synagogues can throw
their doors open wide with the confidence that G-d will fill them
with Jewish souls and also with people who are of non-Jewish
descent but are nevertheless spiritually of the seed of Abraham
(Gal.3:7-14) and of the calling of Ruth, called to Messianic
Jewish ministry. These truly heaven-born believers in Moshiach Adoneinu, unlike many anti-semitic nominal and errant followers,
will love the Jewish people in all their Jewishness. They will
understand that rabbis and synagogues have to change very little,
almost nothing, about their liturgy or their manner of worship or
Jewish lifestyle in order to follow the Moshiach. The book of
Hebrews shows that all rabbis and synagogues have to do to find
redemption in Moshiach is to look up into heaven and see a
changing of the guard of the Kohen Gadol, with Rebbe Melech HaMoshiach Yehoshua the Kohen l'Olam al divrati Malki-Tzedek (Ps.110:4) in the Kodesh HaKodashim in Shomayim. Once they
believe in his kapparah and come into the Brit Chadasha Yom
Kippur experience of hitkhadeshut through chesed rather than zechus, very little else has to be changed. Hashem is only
looking for a change of heart, not a change of religion or a
change of allegiance from the Sinai Covenant and its mitzvot. It
is my prayer that G-d will give you, the reader, the same
privilege he gave me, and reward your toil with good ground and
the fruit of a Brit Chadasha-patterned messianic synagogue.
Baruch Hashem!
Dr. Phillip Goble
MESSIANIC EREV SHABBAT SERVICE (GETTING
STARTED IN PLANTING A MESSIANIC SYNAGOGUE: TURNING
FRIDAY
NIGHT INTO SHABBOS, IN A HOME, IN A RENTED HALL,
ANYWHERE)
PRAYER ON ENTERING MOSHIACH'S SHUL (YA'AKOV 2:2 (OJBC)
[Vah-ah-nee brohv chabs-d'chah ah-voh vey-teh-chah ehsh-tah-chah-veh ehl hey-chahl kahd-sh'chah b'yeer-ah-teh-chah. Mah toh-voo oh-hah-leh-chah yah-ah-kohv meesh-k'noh-teh-chah Yis-ra-el. Vah-ah-nee b'rohv chahs-d'chah ah-voh vey-teh-chah ehsh-tah-cha-veh ehl hey-chal kad-sh'chah b'yeer-ah-teh-chah. Ah-doh-noy ah-hahv-tee m'ohm bay-tehchah oo-m'kohm meesh-kahn k'voh-deh-chah. Vah-ah-nee esh-tah-chah-veh v'ech-rah-ah ev'r'chah leef-nay Ah-doh-nye oh-see. Vah-ah-nee t'fee-la-tee l'chah Ah-doh-noy et rah-tsohn Elo-heem. B'rahv chas-deh-chah ah-ney-nee beh-eh-met yish-eh-cha.]
As for me, in the abundance of thy loving kindness will I
come into thy house: I will worship toward thy holy Temple
in the fear of thee. How goodly are thy tents, 0 Jacob,
thy tabernacles, 0 Israel! As for me, in the abundance of thy
loving kindness will I come into thy house: I will worship toward
thy holy Temple in the fear of thee. L-rd, I love the habitation
of thy house and the place where thy glory dwelleth. As for me,
I will worship and bow down: I will bend the knee before the
L-rd, my maker. And as for me, may my prayer unto thee, O L-rd,
be in an acceptable time: O G-d, in the
abundance of thy loving kindness, answer me in the truth of thy
salvation.
SILENT MEDITATION PSALM 122
[Sah-mach-tee bohm-reem lee Beyt Adonai neh-lech.
Ohm-doht ha-yoo rag-ley-noo be-shah-rye-yeech Y'roo-shah-lye-yeem. Y'roo-shah-lye-yeem hah-b'noo-yah k'eer sheh-choo-brah lah yach-dahv. Sheh-shahm ah-loo sh'vah-teem sheev-tay yah ay-doot l'Yees-ra-el l'hoh-doht l'shem Ah-do-noy. Kee shah-mah yahsh-voo kee-soht l'meesh-paht kee-soht l'vayt Dovid. Shah-ah-loo sha-lom Y'roo-shah-lye-yeem yeesh-lah-yoo oh-hah-vah-yeech. Y'hee sha-lom b'chay-lech shal-vah b'ahr-m'noh-tah-yeech. L'mah-ahn ah-chye v'ray-eye ah-dahb'rah nah sha-lom bach. L'mah-ahn beyt Ah-do-noy Eh-lo-hey-noo ah-vah-k'shah tohv lahch.]
I was glad when they said unto me,let us go into the house of the
L-rd. Our feet shall stand within thy gates, 0 Jerusalem.
Jerusalem is built as a city that is compact together:
whither the tribes go up, the tribes of the L-rd, unto the
testimony of Israel, to give thanks unto the name of the L-rd.
For there are set thrones of judgment, the thrones of the house
of David. Pray for the peace of Jerusalem: they shall prosper
that love thee. Peace be within thy walls, and prosperity within
thy palaces. For my brethren and companions' sakes, I will now
say, peace be within thee. Because of the house of the L-rd our
G-d I will seek thy good.
BENEDICTION ON KINDLING THE SABBATH-LIGHT IN ZIKARON (REMEMBRANCE) OF MOSHIACH THE OHR HAOLAM (THE
LIGHT OF THE WORLD)
[Bah-rooch ah-tah Ah-doh-noy Elo-hey-noo meh-lech hah-oh-lahm ah-sher kid-shah-noo b'mitz-voh-tahv v'tsi-vah-noo l'had-leek ner shel Shah-baht.]
Blessed art thou, 0 L-rd our G-d, King of the universe,
who hast sanctified us by thy commandments, and hast
commanded us to kindle the Sabbath-light.
BENEDICTION ON KINDLING THE FESTIVAL-LIGHT
[Bah-rooch ah-tah Ah-do-noy Elo-hey-noo me-lech ha-olahm a-sher keed'-shah-noo b-meetz-voh-tahv v'tsee-vah-noo l'hahd-leek ner shel shabbaht vah) yohm-tohv.]
Blessed art thou, O L-rd our G-d, King of the universe,
who hast sanctified us by thy commandments, and hast
commanded us to kindle the Festival-light.
On the first night of the Festival, add the following:
[Bah-rooch ah-tah Ah-do-noy Elo-hey-noo me-lech ha-olahm she'he-ch'yah-noo v'kee-y'mah-noo vuh-hee-gee-ah-noo lahz-mahn ha-zeh.]
Blessed art thou, O L-rd our G-d, King of the universe,
who hast kept us in life, and hast preserved us, and hast
enabled us to reach this season.
SHALOM ALECHEM [Sha-lom a-lechem mal-a-chey ha-sha-ret mal-a-chey el-yohn mee-mel-ech mal-chey ham'1a-cheem ha-ka-dosh bah-rooch hoo. bo-a-chem l'sha-lom mal-a-chey ha-sha-lom mal-a-chey el-yon. Mee-meh-lech mal-chey ham'la-cheem ha-kadohsh bah-rooch hoo. Bar-choo-nee l'sha-lom mal-a-chey ha-sha-lom mal-a-chey el-yohn mee-meh-lech mal-chey ham'la.cheem ha-ka-dohsh bah-rooch hoo. tzet-chem l'sha-lom mal-a-chey ha-sha-lom mal-a-chey el-yon mee-meh-lech mal-chey ham'la-cheem ha-ka-dohsh ba-rooch hoo.]
Peace be with you, ministering angels,
Messengers of the Most High,
The King of Kings
The Holy One, blessed be He.
May your coming be in peace, etc
(repeat)
Bless me with peace, etc.
(repeat)
May your going be in peace, etc.
(repeat) LECHAH DODI (MOSHIACH'S GILLUY SHECHINAH 19:9 OJBC)
[L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Sh'mohr v'zah-chor b'dee-boor eh-chad. Heesh-mee-ah-noo el ham'yoo-chad Ah-do-noy echad oo'sh'moh echad l'shem oo-l'teef-eh-ret v'leet-hee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:
Leek-raht shab-baht l'choo v'nayl-chah kee hee m'kohr hah-brah-chah may-rohsh mee-keh-dem n'soo-chah sohf mah-ah-seh b'mah-cha-shah-vah t'chee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:
Meek-dahsh meh-lech eer m'loo-chah koo-mee ts'ee mee-tohch hah-hah-feh-chah rahv lach she-vet b'eh-mek hah-bah-chah v'hoo yah-chah-mohl ah-lye-yeech chem-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Heet-nah-ah-ree meh-ah-far koo-mee leev-shee beeg-day teef-ahr-taych ah-mee ahl-yahd ben Yee-shai Bayt Hah-lach-mee kar-vah ehl naf-shee g'ah-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:
Hit-oh-rah-ree hit-or-rah-ree kee vah oh-rech koo-mee oh-ree oo-ree oo-ree sheer dah-ber-ee k'vohd Ah-do-noy ah-lye-yeech neeg-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Loh tev-shee v'loh teek-ahl-mee mah teesh-toh-chah-chee oo-mah teh-heh-mee bach yeh-che-soo ah-ne-yay ah-mee v'niv-n'tah eer ahl tee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: V'hah-yoo leem-she-sah sh'oh-sah-yeech v'rah-cha-koo kol m'vahl-ah-yeech yah-sees ah-lye-yeech elo-hah-yeech keem-sohs cha-tahn ahl kah-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:
Yah-meen oo-s'mohl teef-roh-tsee v'et Ah-doh-nye tah-ah-ree-tsee ahl yahd eesh ben pahr-tsee v'nees-m'chah v'nah-gee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Boh-ee v'sha-lom ah-teh-ret bah-lah gahm b'seem-chah oo-v'tsah-hah-lah toch eh-moo-nay ahm s'goo-lah boh-ee cha-lah boh-ee cha-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:]
Come, my friend, to meet the bride, let us welcome the
presence of the Sabbath.
"Observe" and "Remember the Sabbath day," the only G-d caused us
to hear in a single utterance: the L-rd is One, and his name is
One to his renown and his glory and his praise. (Come, etc.)
Come, let us go to meet the Sabbath, for it is a wellspring
of blessing; from the beginning, from of old it was ordained
--last in production, first in thought. (Come, etc.)
0 sanctuary of our King, O regal city, arise, go forth from thy
overthrow; long enough hast thou dwelt in the valley of weeping;
verily he will have compassion upon thee. (Come,etc.)
Shake thyself from the dust, arise, put on the garments of
thy glory, O my people! Through the son of Jesse, the Bethlehemite, draw thou nigh unto my soul, redeem it. (Come,etc.)
Arouse thyself, arouse thyself, for thy light is come: arise,
shine; awake, awake; give forth a song; the glory of the L-rd
is revealed upon thee. (Come, etc.)
Be not ashamed, neither be confounded. Why art thou cast
down, and why art thou disquieted? The poor of my
people trust in thee, and the city shall be builded on her own
mound. (Come, etc.)
And they that spoil thee shall be a spoil, and all that would
swallow thee shall be far away: thy G-d shall rejoice over thee,
as a bridegroom rejoiceth over his bride. (Come, etc.)
Thou shalt spread abroad on the right hand and on the left, and
thou shalt reverence the L-rd. Through the offspring of Perez we
also shall rejoice and be glad. (Come, etc.)
Come in peace, thou crown of thy husband, with rejoicing
and with cheerfulness, in the midst of the faithful of the chosen
people: come, O bride; come, 0 bride. (Come, etc.)
PSALM 96
[Sheer-oo l'Ah-doh-noy sheer cha-dahsh sheer-oo l'Ah-doh-noy kol ha-ah-retz. Sheer-oo l'Ah-doh-noy bahr-choo sh'moh bas-roo mee-yohm l'yohm Ye-shua-toh. Sahp-roo vah-goy-eem k'voh-doh b'chol ha-ah-meem neef-l'oh-tahv. Kee gah-dohl Ah-doh-noy oo-m'hoo-lahl m'ohd noh-rah hoo ahl kol Elo-heem. Kee kol ehl-hay
ha-ah-meem eh-lee-leem v'Ah-doh-noy shah-my-eem ah-sah. Hohd v'hah--dahr l'fah-nahv ohz v'teef-eh-ret b'mik-dah-shoh. Hah-voo l'Ah-doh-noy meech-p'choht ah-meem hah-voo l'Ah-doh-noy k'vohd v'ohz. Hah-voo l'Ah-doh-noy k'vohd sh'moh s'oo meen-chah oo-voh-oo l'chats-roh-tav. Heesh-tah-cha-voo l'Ah-doh-noy b'had-raht koh-desh chee-loo me-pahn-ahv kol hah-ah-retz. Eem-roo vah-goy-eem Ah-doh-noy mah-lach ahf tee-kohn te-vel bahl tee-moht yah-deen ah-meem b'may-shah-reem. Yees-m'choo hah-shah-ma--yeem v'tah-gel hah-ah-retz yeer-ahm hah-yahm oo-m'loh-oh. Yah-ah-lohz sah-dye v'chol ah-sher boh ahz y'rah-n'noo koh ah-tsay yah-ar. Leef-nay Ah-doh-noy kee vah kee vah leesh-poht hah-ah-retz yish-poht teh-vel b'tse-dek v'ah-meem beh-eh-moo-nah-toh.]
O sing unto the L-rd a new song: sing unto the L-rd, all the
earth. Sing unto the L-rd, bless his name; show forth his
salvation from day to day. Declare his glory among the heathen,
his wonders among all people. For the L-rd is great, and greatly
to be praised: he is to be feared above all g-ds. For all the
g-ds of the nations are idols: but the L-rd made the heavens.
Honor and majesty are before him: strength and beauty are in his
sanctuary. Give unto the L-rd, 0 ye kindreds of the people, give
unto the L-rd glory and strength. Give unto the L-rd the glory
due unto his name: bring an offering, and come into his courts.
O worship the L-rd in the beauty of holiness: fear before him,
all the earth. Say among the heathen that the L-rd reigneth: the
world also shall be established that it shall not be moved: he
shall judge the people righteously. Let the heavens rejoice, and
let the earth be glad; let the sea roar, and the fullness
thereof. Let the field be joyful, and all that is therein: then
shall all the trees of the wood rejoice before the L-rd: for he
cometh, for he cometh to judge the earth: he shall judge the
world with righteousness and the people with his truth.
PSALM 92
[Tov I'hoh-doht l'Ah-doh-noy oo-l'zah-mer l'shem-cha ahl-yohn. L'hah-geed bah-boh-ker chas-deh-cha ve-eh-moo-nah-t'chah bah-lay-loht. Ah-Iay ah-sohr vah-al-lay nah-vel ah-lay hee-gah-yohn b'chee-nohr. Kee seem-mach-tah-nee Ah-doh-noy b'fah-ah-leh-chah b'mah-ah-say yah-deh-chah ah-rah-nen. Mah gahd-loo mah-ah-seh-chah Ah-doh-noy m'ohd ahm-koo mach-sh'voh-teh-chah. Eesh bah-ahr lo yay-dah oo-che-seel loh yah-veen et zoht. Beef-roh-ach r'sha-eem k'moh ay-sev vah-yah-tsee-tsoo kol poh-ah-lay ah-ven l'he-sham-dahm ah-day ahd. V'ah-tah mah-rohm l'oh-lam Ah-doh-noy kee he-neh oh-y'veh-cha Ah-doh-nye kee-he-neh oh-y'veh-cha yoh-veh-doo yeet-pahr-doo kol poh-ah-lay ah-ven. Vah-tah-rem keer-aym kar-nee bah-loh-tee b'sheh-men rah-ah-nahn. Vah-tah-beht ay-nee b'shoo-rye bah-kah-meem ah-lye m'reh-eem teesh-mah-nah ahz-nye. Tsa-deek kah-tah-mahr yeef-rach k'eh-rez bahl-vahn-nohn yees-geh. Sh'too leem b'vayt Ah-doh-noy b'chats-roht Eh-loh-hey-noo yahf-ree-choo. Ohd y'noo-voon b'say-vah d'shay-neem v'rah-ah-nah-neem yee-yoo. L'hah-geed kee yah-shar Ah-doh-nye tsroo-ree v'loh ahv-lah-tah boh.]
It is a good thing to give thanks unto the L-rd, and to sing
praises unto thy name, O Most High: to show forth thy lovingkindness in the morning, and thy faithfulness every night
upon an instrument of ten strings, and upon the psaltery; upon
the harp with a solemn sound. For thou, L-rd, hast made
me glad through thy work: I will triumph in the works of thy
hands. O L-rd, how great are thy works! and thy thoughts are
very deep. A brutish man knoweth not; neither doth a fool
understand this. When the wicked spring as the grass, and
when all the workers of iniquity do flourish, it is that they
shall be destroyed forever: but thou, L-rd, art most high for
evermore. For lo, thine enemies, O L-rd, for lo, thine enemies
shall perish; all the workers of iniquity shall be scattered.
But my horn shalt thou exalt like the horn of a wild ox: I shall
be anointed with fresh oil. Mine eye also shall see my desire on
mine enemies, and mine ears shall hear my desire of the wicked
that rise up against me. The righteous shall flourish like the
palm tree: he shall grow like a cedar in Lebanon. Those that be
planted in the house of the L-rd shall flourish in the
courts of our G-d. They shall still bring forth fruit in old
age; they shall be fat and flourishing; to show that the L-rd is
upright: he is my rock, and there is no unrighteousness in him.
PSALM 93
[Ah-doh-noy mah-lach gay-oot lah-vesh Ah-doh-noy ohz heet-ah-zar ahf tee-kohn teh-vel bahl tee-moht. Nah-chohn kees-ah-cha meh-ahz meh-oh-lahm ah-tah. Nahs-oo n'hah-roht Ah-doh-noy nahs-oo n'hah-roht koh-lahm yees-oo n'hah-roht dach-yahm. mee-kohl-oht may-eem rah-beem ah-dee-reem meesh-b'ray-yahm ah-deer bah-ma-rohm Ah-doh-noy ay-doh-teh-cha neh-em-noo m'ohd l'vay-t'cha nah-ah-vah koh-desh Ah-doh-noy l'oh rech yah-meem.]
The L-rd reigneth, he is clothed with majesty; the L-rd is
clothed with strength, wherewith he hath girded himself: the
world also is stablished, that it cannot be moved. Thy throne
is established of old: thou art from everlasting. The floods
have lifted up their voice; the floods lift up their waves. The
L-rd on high is mightier than the noise of many waters, yea,
than the mighty waves of the sea. Thy testimonies are very
sure: holiness becometh thine house, 0 L-rd, for ever.
THE INVOCATION TO PRAYER
THE READER:
[Bar-choo et Ah-doh.noy ha-m'voh-rahch.]
Bless ye the L-rd who is to be blessed.
THE CONGREGATION:
[Bah-rooch Ah-doh-noy hah-m'voh-rahch lee-oh-lahm vah-ed.
Bah-rooch atah Ah-doh-noy Eh-lo-hey-noo me-lech ha-oh-lahm ah-sher bid-vah-noh mah-ah-reev ah-rah-veem b'chach-mah poh-tey-ach sh'ahr-eem oo-veet-voo-nah m'shah-neh ee-teem oo-mach-ah-leef et haz-mah-neem oo-m'sah-dehr et ha-koh-cha-veem b'mish-m'roh-tay-hem bah-rah-kee-ah kir-tsoh-noh. Boh-rey yohm v'lye-lah goh-lehl ohr me-p'nay cho-shech v'cho-shech me-p'nay ohr. Oo-mah-ah-veer yohm oo-meh-vee lai-lah oo-mahv-deel bayn yohm oo-vayn lai-lah. Ah-doh-noy ts'vah-oht sh'moh. Ayl chai v'kah-yahm tah-mid yeem-lohch ah-ley-noo l'oh-lam vah-ed.
Bah-rooch ah-tah Ah-doh-noy ha-mah-ah-reev ah-rah-veem.]
Blessed is the L-rd who is to be blessed for ever and ever.
Blessed art thou, O L-rd our G-d, King of the universe, who at
thy word bringest on the evening twilight, with wisdom openest the gates of the heavens, and with understanding changest times and variest the seasons, and arrangest the stars
in their watches in the sky, according to thy will. Thou createst day and night; thou rollest away the light from before
the darkness, and the darkness from before the light; thou makest the day to pass and the night to approach, and dividest the day
from the night, the L-rd of hosts is thy name; a G-d living
and enduring continually, mayest thou reign over us for ever
and ever. Blessed art thou, O L-rd, who bringest on the evening
twilight.
BLESSING G-D, THE TEACHER OF ISRAEL
[Ah-ha-vaht oh-lahm bayt Yees-ra-el ahm-cha ah-hahv-tah toh-rah oo-mitz-voht choo-keem oo-meesh-pah-teem oh-tah-noo lee-mahd-tah. Ahl keyn Ah-doh-noy Eh-lo-hey-noo b'shach-bey-noo oo-v'koo-meh-noo nahs-yach b'choo-keh-cha v'nees-mach b'deev-rey toh-rah-teh-cha oo-v'mitz-voh-teh-cha l'oh-lahm vah-ed. Kee chehm cha-yeh-noo v'oh-rech yah-mey-noo oo-va-hem neh-geh yoh-mahm v'lai-lah. V'ah-hah-vah-t'cha ahl tah-seer me-meh-noo l'oh-lah-meem. Bah-rooch ah-tah Ah-doh-noy oh-hev ah-moh Yees-rah-el.]
With everlasting love thou hast loved the house of Israel,
thy people; a law and commandments, statutes and judgments
hast thou taught us. Therefore, O L-rd our G-d, when we lie
down and when we rise up we will meditate on thy statutes;
yea, we will rejoice in the words of thy law and in thy
commandments for ever; for they are our life and the length of
our days, and we will meditate on them day and night. And mayest thou never take away thy love from us. Blessed art
thou, O L-rd, who lovest thy people Israel.
THE TEN COMMANDMENTS (The Aseret ha-Dibrot was once part of
the
worship in the Beis Hamikdash--see Berakhot 12a for why the
rabbis gratuitously cancelled its daily reading.)
[Ah-noh-chee Ah-doh-nye Eh-lo-hey-chah.]
I am the L-rd thy G-d.
[Loh yee-h'yeh l'chah Eh-lo-heem ah-chay-mem al pah-nye.] Thou shalt have no other g-ds before me.
[Loh tee-sah et shem Ah-doh-noy Eh-lo-heh-chah lah-shahv.] Thou shalt not take the name of the L-rd thy G-d in vain.
[Zah-chor et yom ha-shah-bat l'kah-d'shoh.]
Remember the Sabbath Day to keep it holy.
[Kah-beyd et ah-vee-chah vuh-et eem-meh-cha.]
Honor thy father and thy mother.
[Lo teer-tzach.]
Thou shalt not murder.
[Lo teen-ahf.]
Thou shalt not commit adultery.
[Lo teeg-nohv.]
Thou shalt not steal.
[Lo tah-ah-neh v'ray-ah-chah ed sha-ker.]
Thou shalt not bear false witness against thy neighbor,
[Lo toch-mode.]
Thou shalt not covet.
THE SHEMA, OUR CONFESSION
[Sh'mah Yees-rah-el Ah-doh-noy Eh-lo-hey-noo Ah-doh-noy eh-chahd.]
Hear, 0 Israel: the L-rd our G-d is one L-rd.
[Bah-rooch shem kah-vohd mal-choo-toh l'ohlahm vah-ed.]
Blessed be his Name whose glorious kingdom is for ever and
ever.]
THE ANI MA'AMIN OF BRIT CHADASHA ORTHODOX JUDAISM
[Yehoshua hoo Rebbe, Melech HaMoshiach Adoneinu.]
DEUTERONOMY 6:5-9
[V'ah-hav.tah et Ah-doh-noy Eh-loh-heh-cha b'chol l'vahv-cha oo-v'chol nahf-sh'cha oo-v'chol m'oh-deh-cha. V'ha-yoo ha-d'vah-reem hah-eh-leh ah-sher ah-noh-chee m'tsahv-cha ha-yohm ahl l'vah-veh-cha. v'she-nahn-tahm l'vah-neh-cha v'deeb-ar-tah bahm b'sheev-t'cha b'vey-teh-cha oo'v'lech-t'cha vah-deh-rech oo-v'shach-b'cha oo-v'koo-meh-cha. Oo-k'shar-tahm l'oht ahl yah-deh-cha v'ha-yoo l'toh-tah-foht bayn ah-neh-cha. Oo-ch'tav-tahm ahl m'zoo-zoht bay-teh-cha oo-veesh-ah-reh-cha.]
And thou shalt love the L-rd thy G-d with all thine heart,
and with all thy soul, and with all thy might. And these words,
which I command thee this day, shall be in thine heart: and
thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand,
and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.
DEUTERONOMY 11:13-21
[V'ha-yah eem shah-moh-ah teesh-m'oo ehl mitz-voh-tai ah-sher ah-noh-chee m'tsah-veh et-chem ha-yom l'ah-hah-vah et
Ah-doh-noy Eh-lo-hey-chem oo-l'ahv-doh b'chol l'vahv-chem oo-v'chol nahf-sh'chem. V'nah-tah-tee m'tahr ar-ts'chem b'ee-toh yoh-reh oo-mahl-kosh v'ah-sahf-tah d'gah-neh-cha v'teer-sh'cha v'yeetz-ha-reh-cha. V'nah-tah-tee ay-sev b'sah-d'cha leev-hem-teh-cha v'ah-chal-tah v'sah-vah-tah. Heh-sham-roo lah-chem pehn yeef-teh l'vav-chem v'sahr-tehm vah-ah-vahd-tehm Eh-lo-heem ah-che-reem v'heesh-tah-cha-vee-tehm lah-hem. V'cha-rah ahf Ah-doh-noy bah-chem v'ah-tsahr et ha-shah-mayim v'loh yee-h'yeh mah-tahr v'ha-ah-dah-mah loh te-teyn et y'voo-lah va-ah-vad-tem m'hey-rah mey-ahl ha-ah-retz ha-toh-vah asher Ah-doh-noy noh-teyn lah-chem. V'sahm-tehm et d'vah-rai eh-leh ahl l'vahv-chem v'ahl naf-sh'chem oo-k'shar-tehm oh-tahm l'oht ahl yed-chem v'ha-yoo l'toh-tah-foht bayn ay-nay-chem. V'lee-mahd-teem oh-tahm et b'nay-chem l'dah-behr bahm b'sheev-t'chah. B'vay-teh-cha oov-lech-t'cha v'deh-rech oov-shach-b'cha oov-koo-mecha. Oo-ch'tahv-tahm ahl m'zoo-zoht bay-teh-cha oo-veesh-ah-recha. L'mah-ahn yeer-boo y'may-chem vee-v'may v'ney-chem ahl ha-ah-dah-mah ah-sher neesh-bah
Ah-doh-noy lah-ah-voh-tey-chem lah-tet lah-hem key-may
hah-shah-ma-yim ahl ha-ar-retz.]
And it shall come to pass if ye shall hearken diligently unto
my commandments which I command you this day, to love the L-rd
your G-d, and to serve him with all your heart and with all your
soul, that I will give you the rain of your land in its due
season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. And I will send
grass in thy fields for thy cattle, that thou mayest eat and be
full. Take heed to yourselves, that your heart be not
deceived, and ye turn aside, and serve other g-ds, and worship
them; and then the L-rd's wrath be kindled against you, and he
shut up the heaven, that there be no rain, and that the land
yield not her fruit, and lest ye perish quickly from off the good
land which the L-rd giveth you. Therefore, shall ye lay
up these my words in your heart and in your soul, and bind them
for a sign upon your hand, that they may be as frontiers between
your eyes. And ye shall teach them your children, speaking of
them when thou sittest in thine house, and when thou walkest by
the way, when thou liest down, and when thou risest up. And thou shalt write them upon the doorposts of thine house, and upon thy
gates, that your days may be multiplied, and the days of your
children, in the land which the L-rd sware unto your fathers to
give them, as the days of heaven upon the earth.
NUMBERS 15:37-41
[Va-yoh-mer Ah-doh-noy ehl Moh-sheh leh-mohr: Dah-ber el b'nei Yees-ra-el v'ah-mar-tah ah-ley-hem v'ah-soo lah-hem tsee-tseet al-kahn-fay veeg-day-hem l'doh-roh-tahm v'naht-noo al-tsee-tseet ha-kah-nahf p'teel t'chay-let. V'ha-yah lah-chem l'tsee-tseet oo-r'ee-tem oh-toh ooz-char-tem et kol meetz-oht Ah-doh-noy vah-ah-see-tem oh-tahm v'loh tah-too-roo ah-chah-ray l'vav-chem vah-chah-ray ay-nay-chem ah-sher ah-tem zoh-neem ah-chah-ray-hem. L'mah-ahn teez-k'roo vah-ah-see-tem et kol mee-tzoh-tah vee-h'yee-tem k'doh-sheem lay-loh-hay-chem. Ah-nee Ah-doh-noy Eh-lo-hay-chem a-sher hoh-tzay-tee et-chem may-eh-retz metz-ray-yeem lee-h'yoht le-chem lay-loh-heem Ah-nee Ah-doh-noy Eh-loh-hay-chem.]
And the L-rd spake unto Moses, saying, Speak unto the children of
Israel, and bid them that they make them fringes in the borders
of their garments, throughout their generations, and that
they put upon the fringe of the borders a ribband of blue: and it
shall be unto you for a fringe, that ye may look upon it, and
remember all the commandments of the L-rd, and do them; and that
ye seek not after your own heart and your own eyes, after which
ye use to go a whoring: that ye may remember, and do all my
commandments, and be holy unto your G-d. I am the L-rd your G-d,
which brought you out of the land of Egypt, to be your G-d: I am
the L-rd your G-d.
G-D OUR REDEEMER
[Eh-met veh-eh-moo-nah kol zoht v'kah-yahm ah-ley-noo kee hoo Ah-doh-noy Eh-lo-hey-noo v'ayn zoo-lah-toh vah-ah-nach-noo Yees-rah-el ah-moh ha-poh-dey-noo mee-yahd m'lah-cheem mahl-kay-noo hah-goh-ah-ley-noo mee-kahf kol heh-ah-ree-tseem ha-El hah-neef-rah lah-noo meetza-rey-noo v'hahm-shah-lem g'mool l'chol oi'y'vey nahf-shey-noo hah-oh-seh g'doh-lot ahd ayn chey-kehr v'neef-lah-oht ahd ayn mees-pahr. Hah-sahm nahf-shey-noo bah-cha-yeem v'loh nah-tahn lah-moht rahg-ley-noo.
Ha-mahd-ree-chey-noo ahl bah-moht oi-y'vay-noo vah-yah-rem kar-ney-noo ahl kol soney-noo. Ha-oh-seh lah-noo nee-seem oo-n'kah-mah b'far-oh oh-toht oo-mohf-teem b'ahd-maht bnei Chahm.
Hah-mah-keh b'ehv-rah-toh kol b'cho-rey Meetz-rah-yeem v'yoh-tsey et ah-moh Yees-ra-el me-toh-cham l'chey-root oh-lahm.
Hah-ma-ah-veer bah-nahv beyn geez-ray Yahm Soof et rohd-fey-hem v'et sho-ney-hem beet-hoh-moht tee-bah. V'rah-oo vah-nahv g'voo-rah-toh sheeb-choo v'hoh-doo leesh-moh. Oo-mahl-choo-toh b'rahtz-ohn keeb-loo ah-ley-hem Moh-sheh oo-v'ney Yees-rah-el l'chah ah-noo sheer-ah b'seem-chah rah-bah v'ahm-roo choo-lahm.]
True and trustworthy is all this, and it is established with us
that he is the L-rd our G-d, and there is none beside him, and
that we, Israel, are his people. It is he who redeemed us from
the hand of kings, even our King, who delivered us from the
grasp of all the terrible ones; the G-d, who on our behalf dealt
out punishment to our adversaries, and requited all the enemies
of our soul; who doeth great things past finding out, yea, and
wonders without number; who holdest our soul in life, and hath
not suffered our feet to be moved; who made us tread upon the
high places of our enemies, and exalted our horn over all them
that hated us; who wrought for us miracles and vengeance upon Pharoah, signs and wonders in the land of the children of Ham;
who in his wrath smote all the first-born of Egypt, and brought
forth his people Israel from among them to everlasting freedom;
who made his children pass between the divisions of the Red Sea,
but sank their pursuers and their enemies in the depths. Then
his children beheld his might; they praised and gave thanks unto
his name, and willingly accepted his sovereignty. Moses and the
children of Israel sang a song unto thee with great joy, saying,
all of them, MEE CHAH-MOH-CHA [Mee chah-moh-cha bah-eh-leem Ah-doh-noy. Mee chah-moh-chah neh-dahr bah-koh-desh noh-rah t'hee-loht oh-seh feh-leh. Mahl-choo-t'chah rah-oo vah-neh-chah boh-key-ah yahm leef-ney Moh-sheh zeh eh-lee ah-noo v'ahm-roo. Ah-doh.noy yeem-lach l'oh-lam vah-ed. V'neh-eh-mahr kee fah-dah Ah-doh-noy et
Yah-a-kohv oo-g'ah-loh mee-yahd chah-zak mee-meh-noo. Bah-rooch ah-tah Ah-doh-noy ga-ahl Yees-ra-el.]
Who is like unto thee, 0 L-rd, among the mighty ones? Who is like
unto thee, glorious in holiness, revered in praises, doing
wonders? Thy children beheld thy sovereign power, as thou didst
cleave the sea before Moses: they exclaimed, this is my G-d!
and said, the L-rd shall reign for ever and ever. And it is
said, for the L-rd hath delivered Jacob, and redeemed him from
the hand of him that was stronger than he. Blessed art thou, 0
L-rd, who hast redeemed Israel. HAHSH-KEE-VEY-NOO [Hahsh-kee-vey-noo Ah-doh-noy Eh-loh-hey-noo l'sha-lom v'hah-ah-mee-dey-noo mal-key-noo l'cha-yeem. Oo-f'rohs ah-ley-noo soo-kaht sh'loh-meh-chah v'tahk-ney-noo b'ay-tsah toh-vah meel'fah-neh-cha v'hoh-shee'ay-noo l'mah-ahn sh'meh-chah. V'hah-gen ba-ah-dey-noo v'hah-sehr mey-ah-ley-noo oh-yev deh-vehr v'che-rev v'rah-ahv v'yah-gohn v'hah-sehr sah-tahn meel-fah-ney-noo oo-may-ah-cha-rey-noo. Oo-v'tsayl k'nah-feh-chah tahs-tee-rey-noo kee El shohm-rey-noo oo-mah-tsee-ley-noo ah-tah kee El melech chah-noon v'rah-choom
ah-tah. Oosh'mohr tsey-tey-noo oo-voh-ey-noo l'chah-yeem oo-l'sha-lom mey-ah-tah v'ahd oh-lahm. Oo-f'rohs ah-ley-noo soo-kaht sh'loh-meh-chah. Bah-rooch ah-tah Ah-doh-noy hah-poh-reys soo-kaht shalom ah-ley-nu v'ahl kol ah-moh Yees-rah-el v'ahl Y'roosh-ah-la-yeem.]
Cause us, 0 L-rd our G-d, to lie down in peace, and raise us up,
O our King, unto life. Spread over us the tabernacle of thy
peace; direct us aright through thine own good counsel; save
us for thy name's sake; be thou a shield about us; remove
from us every enemy, pestilence, sword, famine and sorrow;
remove also the adversary from before us and from behind us. 0
shelter us beneath the shadow of thy wings, for thou, 0
G-d, art our Guardian and our Deliverer; yea, thou, O G-d,
art a gracious and merciful King; and guard our going out and
our coming in unto life and unto peace from this time forth
and forevermore; yea, spread over us the tabernacle of thy
peace. Blessed art thou, O L-rd, who spreadest the tabernacle
of peace over us and over all thy people Israel, and over
Jerusalem.
ON SABBATHS:
[V'shahm-roo b'nay Yees-rah-el et ha-Shah-baht lah-ah-soht et
hah-Shab-baht l'doh-roh-tahm b'reet oh-lahm. Bay-nee oo-vayn b'nay Yees-rah-el oht hee l'oh-lahm kee shey-shet yah-meem ah-sah Ah-doh-noy et ha-shah-my-eem v'et hah-ah-retz oo'v-yohm hahsh-vee-ee. Shah-vaht vah-yee-nah-fahsh.]
And the children of Israel shall keep the Sabbath, to observe
the Sabbath throughout their generations, for an everlasting
covenant. It is a sign between me and the children of Israel for
ever, that in six days the L-rd made the heavens and the earth,
and on the seventh day he rested, and ceased from his work.
(Exodus 31:16-17)
ON PESACH, SHAVUOS, AND SUCCOT, SAY:
[Vah-ye'da-behr Moh-sheh et m'oh-day Ah-doh-noy el b'nay Yees-rah-el.]
And Moses declared the set feasts of the L-rd unto the children
of Israel.
ON ROSH HASHANAH:
[Teek-oo vah'choh-desh sho-far bah-keh-seh l'yohm hah-gay-noo. Kee chohk l'Yees-rah-el hoo meesh-paht lay-loh-hay Yah-ah-kohv.]
Blow the shofar on the new moon, at the beginning of the
month, for our day of festival: for it is a statute for Israel, a
decree of the G-d of Jacob.
ON YOM KIPPUR:
[Kee vah-yohm ha-zeh y'cha-pehr ah-lay-chem l'tah-hehr et-chem. Mee-kol cha-toh-tay-chem leef-nay Ah-doh-noy teet-ha-roo.] For
on this day shall atonement be made for you to cleanse you;
from all your sins shall ye be clean before
the L-rd (Leviticus 16:30).
THE AMIDAH The Congregation will stand for the Amidah.
[Ah-doh-noy s'fah-taye teef-tahch oo-fee yah-geed t'hee-lah-teh-cha. Bah-rooch ah-tah Ah-doh-noy Eh-lo-hey-noo vah-loh-hey ah-voh-tay-noo, Eh-loh-hey Ahv-rah-hahm Eh-loh-hey Yeets-chahk vay-loh-hey Yah-ah-kohv, ha-El ha-gah-dohl ha-gee-bohr v'hah-noh-rah El ehl-yohn, goh-mayl chah-sah-deem toh-veem v'koh-nay ha-kohl, v'zoh-chayr chahs-day ah-voht oo-may-vee Go'el leev-nay v'nay-hem l'mah-ahn sh'moh b'ah-ha-vah.]
L-rd, open thou my lips, and my mouth shall declare thy
praise (Psalm 51:17). Blessed art thou, 0 L-rd our G-d and G-d of
our fathers, G-d of Abraham, G-d of Isaac, and G-d of Jacob, the
great, mighty and revered G-d, the most high G-d, who bestowest lovingkindnesses, and possessest all things; who rememberest the pious deeds of the patriarchs, and in love wilt bring a
Redeemer to their children's children for thy name's sake.
[Mel-ek oh-zayr oo-Moh-shee-ah oo-mah-gayn. Ba-rooch ah-tah Ah-doh-noy mah-gayn Ahv-rah-hahm. Ah-tah gee-bohr l'oh-lahm Ah-doh-noy m'chay-yeh may-teem ah-tah rahv l'hoh-shee-ah.]
0 King, Helper, Saviour and Shield. Blessed art thou, 0
L-rd, the Shield of Abraham. Thou, 0 L-rd, art mighty for ever,
thou quickenest the dead, thou art mighty to save.
[M'chal-kayl chaye-yeem b'cheh-sed m'chay-yay may-teem b'rah-chah-meem rah-veem, soh-maych nohf-leem v'roh-fay choh-leem oo-mah-teer ah-soo-reem oom-kah-yaym em-oo-nah-toh lee-shay-nay
ah-fahr, mee chah-moh-chah bah-ahl g'voo-roht oo-mee doh-meh lahch mel-ek may-meet oom-chah-yet oo-mats-mee-ach yeshua.]
Thou sustainest the living with lovingkindness, quickenest the dead with great mercy, supportest the falling, healest the
sick, loosest the bound, and keepest thy faith to them that
sleep in the dust. Who is like unto thee, L-rd of mighty acts,
and who resembleth thee, 0 King, who killest and quickenest,
and causest salvation to spring forth?
[V'neh-eh-mahn ah-tah l'ha-cha-yoht may-teem, bah-rooch ah-tah Ah-doh-noy, m'cha-yay ha-may-teem. Ah-tah kah-dosh v'sheem-cha kah-dosh oo-ke-doh-sheem b'chahl yohm y'ha-lah-loo-chah seh-lah,
bah-rooch ah-tah Ah-doh-noy, ha-El haKadosh. Yea,faithful art thou to quicken the dead. Blessed art thou,
O L-rd, who quickenest the dead. Thou art holy, and thy name is
holy, and holy beings praise thee daily. (Selah.) Blessed art
thou, 0 L-rd, the holy G-d.
GENESIS 2:1-3
Ah-tah kee-dahsh-tah et yohm hahsh-sh'vee-ee leesh-meh-cha tahch-leet mah-ah-say sha-mah-yeem vah-ah-retz. Oo-vay-rahch-toh mee-kahl hay-yah-meem v'kee-dahsh-toh mee-kahl hahz-mah-neem. V'chayn ka-toov b-toh-rah-teh-cha. Va-y'choo-loo ha-shah-may-yeem v-ha-ah-retz v'chol ts-vah-ahm. Va'ye-chahl Eh-loh-heem bayohm hahsh-sh'vee-ee m'lahch-to ah-sher ah-sah va-yish-boht bayom hahsh'sh'vee-ee mee-kahl m'lahch-to ah-sher ah-sah. Vay'vah-rech El-lo-him es yom hash-sh'vee-ee va'y'kah-desh oto kee bo sha-vaht mee-kol m'lach-to asher bah-rah
Eh-loh-heem lah-ah-sot.
Thou didst hallow the seventh day unto thy name, as the
end of the creation of heaven and earth, thou didst bless it
above all days, and didst hallow it above all seasons, and thus
it is written in thy law: And the heaven and the earth were
finished and all their host. And on the seventh day G-d had
finished his work which he had made. And G-d blessed the seventh
day, and he hallowed it, because he rested thereon from all his
work which G-d had created and made.
A PRAYER FOR THE SABBATH
Eh-loh-hay-noo vay-loh-hay ah-voh-tay-noo, r'tsay veem-noo-cha-tay-noo kahd-shay-noo b'meets-voh-tey-cha v'tayn chel-kay-noo b'toh-rah-teh-cha, sahb-ay-noo mee-too-veh-cha v'sahm-chay-noo bee-shoo-ah-teh-cha v'tah-her lee-bay-noo l'ahv-d'cha beh-eh-met, v'hahn-chee-lay-noo Ah-doh-noy Eh-loh-hey-noo b'ah-ha-vah oov-rah-tsohn sha-baht kah-sheh-cha v'yah-noo-choo vah Yees-rah-el m'kahd-shay sh'meh-cha, bah-rooch ah-tah Ah-doh-noy, m'kah-desh ha-Sha-baht
Our G-d and G-d of our fathers, accept our rest; sanctify us by
thy commandments, and grant our portion in thy law; satisfy us
with thy goodness, and gladden us with thy salvation; purify our
hearts to serve thee in truth; and in thy love and favor, 0 L-rd
our G-d, let us inherit thy holy Sabbath; and may Israel, who
hallow thy name, rest thereon. Blessed art thou, 0 L-rd, who hallowest the Sabbath.
THANKSGIVING FOR G-D'S MERCY
[Moh-deem ah-nahch-noo lahch sha-ah-tah hoo Ah-doh-noy Elo-hey-noo veh-loh-hay ahv-voh-tay-noo l'oh-lahm vah-ed, tsoor cha-yay-noo mah-gen yeesh-eh-noo ah-tah hoo l'dohr vah-dohr, noh-deh l'cha oon-sah-per t'hee-lah-teh-cha ahl chay-yay-noo hahm-m'soo-reem b'yah-deh-cha v'ahl neesh-moh-tay-noo hahp-p'koo-doht lach, v'ahl nees-say-cha sheh-b'chahl yohm eem-mah-noo v'ahl neef-l'oh-teh-cha v'toh-voh-teh-cha sheb-b'chohl et eh-rev vah-voh-ker v'tsah-ha-rah-yeem ha-tov kee loh chah-loo rah-cha-may-cha, v'ha-m'rah-chem kee lo tah-moo
cha-sah-deh-cha may-oh-lahm kee-vee-noo lach. V'chohl ha-chay-yeem yoh-doo-cha seh-lah, vee-hah-lah-loo et sheem-chah beh-eh-met haEl y'shoo-ah-tay-noo v'ez-rah-tay-noo seh-lah,
bah-rooch ah-tah Ah-doh-noy, ha-tohv sheem-cha ool-cha nah-eh
l-hoh-doht.]
We give thanks unto thee, for thou art the L-rd our G-d and the
G-d of our fathers for ever and ever; thou art the rock of our
lives, the shield of our salvation through every generation. We
will give thanks unto thee and declare thy praise for our lives
which are committed unto thy hand, and for our souls which are in
thy charge, and for thy miracles, which are daily with us, and
for thy wonders and thy benefits which are wrought at all times,
evening, morning, and noon. O thou who art all-good, whose
mercies fail not; thou, merciful being, whose lovingkindnesses never cease, we have ever hoped in thee. And everything that liveth shall give thanks unto thee for ever, and shall praise thy
name in truth. O G-d, our salvation and our help. Blessed art
thou, O L-rd, whose name is all-good, and unto whom it is
becoming to give thanks.
PRAYER FOR PEACE
[Sha-lom rahv ahl Yees-rah-el ahm-meh-cha tah-seem l'oh-lahm, kee ah-tah hoo meh-lech Ah-dohn l'chohl ha-sha-lom, v'tohv b'ay-neh-cha l'vah-rech et ahm-meh-cha Yees-rah-el b'chohl et oov-chohl sha-ah beesh-loh-meh-cha. Bah-rooch ah-tah Ah-doh-noy ham-varech et ah-moh Yees-rah-el bah-sha-lom.]
Grant abundant peace unto Israel thy people for ever; for
thou art the sovereign L-rd of all peace; and may it
be good in thy sight to bless thy people Israel at all times and
at every hour with thy peace. Blessed art thou, O L-rd, who blessest thy people Israel with peace.
MEDITATION
[Elohai, n'tsohr l'sho-nee meh-rah, oo-s'fah-tai mee-dah-behr meer-mah, v'leem-kah-l'lai naf-shee tee-dohm, v'naf-shee keh-ah-fahr lah-kohl tee-yeh. P'tach lee-bee b'toh-rah-teh-chah, oo'v'mee-tsvoh-teh-chah tir-dohf nahf-shee. V'chol ha-choh-shveem ahlai rah-ah, m'hey-rah ha-fer ah-tsah-tahm v'kahl-kel mah-cha-shahv'tahm. Ah-seh l'mah-ahn sh'meh-chah,
ah-seh l'mah-ahn y'mee-neh-chah ah-seh l'mah-ahn k'doo-shah-teh-chah, ah-seh l'mah-ahn toh-rah-teh-chah. L'mah-ahn yeh-chaltsoon v'dee-deh-chah hoh-she-ah y'meen-chah vah-ahneh-nee.]
0 my G-d! Guard my tongue from evil and my lips from speaking
guile; and to such as curse me let my soul be dumb, yea, let my
soul be unto all as the dust. Open my heart to thy law and let
my soul pursue thy commandments. If any design evil against me,
speedily make their counsel of none effect, and frustrate their
designs. Do it for the sake of thy name, do it for the sake of
thy right hand, do it for the sake of thy holiness, do it for the
sake of thy law. In order that thy beloved ones may be
delivered, 0 save with thy right hand, and answer me.
[Yee-yoo l'rah-tsohn eem-ray fee v'heg-yohn lee-bee l'fah-neh-chah, Ah-doh-noy tsoo-ree v'go'ah-lee. Oh-seh shalohm beem-roh-mahv, hoo yah-ah-seh sha-lom ah-ley-noo v'ahl kol Yees-ra-el v'eem-roo. Amen.]
Let the words of my mouth and the meditation of my heart be
acceptable in thy sight, 0 L-rd, my Rock and my Redeemer. He who maketh peace in his high places, may he make peace for us and for
all Israel, and say ye, Amen.
TORAH READING HAFTORAH READING
SERMON KADDISH AND THE TEFILLAH OF MOSHIACH [Yees-gah-dal v'yees-kah-dash sh'mey rab-bo, b'ol-mo deev'ro kheer-oo-seh v'yahm-leek mal-choo-seh b'chah-yay-chohn oov-yoh-may-chohn, oov-chay-yay d'chohl beys Yees-ro-el. Ba-ah-goh-loh oo'veez-mahn koh-reev v'eem-roo. O-men. Y'hay sh'may rab-bah m'voh-rahch l'oh-lahm ool-ol-may ol-mayo. Yees-boh-rahch v'yeesh-tah-bach v'yees-poh-ahr v'yees-roh-mahm. V'yees-nah-say v'yees-ha-dor v'yees-ah-leh v'yees-hal-ol sh'may d'kood'shoh b'reech hoo l'eh-loh meen kol beer-cho-soh v'sheer-oh-soh. toosh-b'cho-soh v'neh-che-moh-soh dah-ah-mee-ron b'ol-moh v'eem-roo, O-men. Y'hey sh'loh-moh rab-boh meen sh'mah-yoh v'chay-yeem oh-ley-noo v'al kol Yees-rah-el v'eem-roo.
O-men. O-seh sho-lom beem-roh-mohv hoo yah-ah-seh sho-lem oh-ley-noo v'ahl kol Yees-rah-el v'eem-roo. O-men.]
Magnified and sanctified be his great name in the world which he
hath created according to his will. May he establish his
kingdom in your lifetime and in your days, and in the lifetime of
all the house of Israel, speedily and at a near time; and say ye, Amen.Let his great name be blessed for ever and ever.
Blessed, praised and glorified, exalted, extolled and honored,
adored and lauded, be the name of the Holy One, blessed be he,
beyond, yea, beyond all blessings and hymns, praises and songs,
which are uttered in the world; and say ye, Amen.
May there be abundant peace from heaven, and life for us andfor all Israel; and say ye, Amen. May he who maketh peace in
his high places, make peace for us and for all Israel; and say
ye, Amen. MOSHIACH'S TEFILLAH `Avinu sh'baShomayim` (`Our Father in heaven`), `yitkadash shmecha` (`hallowed be your Name`). `Tavo malchutechah`
(`Thy Kingdom come`) `Ye'aseh r'tzonechah` (`Thy will be done`)
`k'moh vaShomayim ken ba'aretz` (`on earth as it is in heaven`).
`Es lechem chukeinu ten lanu hayom` (`Give us today our daily
bread`), `u-s'lach lanu es chovoteinu ka'asher salachnu`
(`and forgive us our debts`) gam anachnu lachayaveinu` (`as we
also have forgiven our debtors`). `V'al t'vieinu lidey nisayon` (`And lead us not into temptation`) `ki im chaltzeinu min harah` (`but deliver us from evil [or the
evil one]`). [`Ki l'chah hamamlachah` (`for thine is the
Kingdom`) `v'hagvurah` (`and the power`) `v'hatiferet`
(`and the glory`) `l'olmey olamim`(`forever`).`Omen`]
KIDDUSH
[Bah-rooch ah-tah Ah-doh-noy Eh-lo-hey-noo meh-lech ha-oh-lahm boh-ray p'ree ha-gah-fen. Bah-rooch ah-tah Ah-doh-noy Eh-loh-hey-noo meh-lech ha-oh-lahm ah-sher keed-sha-noo b'meets-voh-tahv v'rah-tsah vah-noo v'Shab-baht kahd-shoh bah-ha-vah oov-rahts-ohn heen-chee-lah-noo zee-kah-rohn l'mah-ahn-seh v'ray-sheet, kee hoo yom t'chee-lah l'meek-rah-ay ko-desh zay-cher lee-tsee-aht meetz-rah-yeem. Kee vah-noo vah-chahr-tah v'oh-tah-noo kee-dahsh-tah me-kohl ha-ah-meem v'shab-bat kahd-sh'cha b'ah-ha-vah--oov-rah-tsohn heen-chahl-tah-noo. Bah-rooch ah-tah Ah-doh-noy m'kah-desh ha-shab-baht.]
Blessed art thou, 0 L-rd our G-d, King of the universe, who createst the fruit of the vine. Blessed art thou, 0 L-rd our G-d,
King of the universe, who hast sanctified us by thy commandments
and hast taken pleasure in us, and in love and favor hast given
us the holy Sabbath as an inheritance, a memorial of the
creation, that day also being the first of the holy convocations,
in remembrance of the departure from Egypt. For thou hast chosen
us and sanctified us bove all nations, and in love and favor hast
given us the holy Sabbath as an inheritance. Blessed art thou,
0 L-rd, who hallowest the Sabbath.
HA-MOTZI BLESSING
[Bah-rooch ah-tah Ah-doh-noy Eh-loh-hey-noo melech ha-Olam ha-motzi lechem min ha'ah-retz]
Blessed art thou, O L-rd our G-d, King of the universe, who
brings forth bread from the earth.
?? EFFECTIVE JEWISH HOME BIBLE STUDY
Imagine, if you will, a Jewish family who believe in Moshiach Adoneinu and open their door to anyone who would like to come one
night a week to a home Torah study. As you walk into the
door of their home, you notice yahmakahs lying next to a
guest book. You put on a yahmakah, perhaps, and sign the
guest book, providing your address, postal code and phone
number. You walk past the Jewish pastries prepared and covered in
the dining room where refreshments will be served after the
Torah study. Before long someone has given you a Tanach and a
Brit Chadasha and a songsheet of Jewish music, and you soon find
yourself clapping rhythmically to the Jewish songs, some
traditional, some based on Scripture, but all led by a
musician whose testimony in word and song has "Jewish soul."
The Torah teacher puts you at ease with Jewish humor
and Yiddish bon-mots and stirs your interest with exciting
announcements of up-coming special events at this Torah
study. Next week there will be a film on Israel, the following
week there will be an Israeli singer who will share how G-d
has miraculously touched her life. The week after that a Jewish
rabbi will tell his breath-taking story of how he found the Moshiach in the Hebrew Bible. You get the impression that there
is so much going on in this Jewish home that you're going to miss
out if you're not here every week, bringing your friends and
family. Next there is an informal get-acquainted time in which
each person stands to give his name, where he's from and is
given the opportunity to share a word or two, perhaps, on
what he's especially thankful for or glad about tonight.
Answers to prayer and testimonies and smiles soon begin to
crackle all around the room. The Torah teacher then asks someone
in the audience to share her testimony, and for a few minutes
minutes you hear how it happened that another Jewish person came
to believe in Moshiach and still remained Jewish in the process!
Her humorous and yet touching story strangely stirs you, so that
afterwards when you sing the shema, you experience a strange new
warmth in the room. The Torah teacher obviously knows the Bible.
He comments on the Hebrew and relates the Torah to the prophets
and the Brit Chadasha, pointing to the Messianic prophecies that
predict the coming of Moshiach. The Torah teacher is obviously a
likeable man with easy-going humor, yet you can also see that he
is a man with great love for and dedicationto the Jewish people. For example, you know that he
has gone to great trouble to drive many people to this home in
his own vehicle, he has called and invited many people on the
phone, and he spends a great deal of his time helping the people
he ministers to. His whole attitude is that of a servant. You
notice that he is a humble man and seems to derive great peace
from the Word of G-d, and his teaching has practical application
for day-to-day living. At the close of his teaching from the
Torah and the prophets, he asks everyone to pray in unison with
him a prayer in which you promise the G-d of
Israel that if he will reveal from the Scriptures who the Moshiach is, you will follow Moshiach no matter what the cost.
The Torah teacher asks all those who would appreciate prayer
concerning this matter or any other to raise their hands. The
Torah teacher then asks for a show of hands for anyone
needing healing for any kind of problem. There is a general
prayer time for a few minutes. A prayer request sheet passed
around earlier is prayed over. As you prepare to leave, you are
invited to the Friday night erev Shabbat service. In a very warm
and joyful way, you are being drawn into a life of
commitment and learning and service in a growing Messianic
Synagogue that is so wonderfully Jewish you're not
ashamed to tell anyone in your family that you go there.
A FINAL NOTE ON YOUR MESSIANIC FRIDAY NIGHT SERVICE
Since the saving confession is not the Shema (James2:19), but
that Moshiach Adoneinu is Yehoshua (Romans 10:9), it is important
to sing the total confession of Moshiach's Judaism. Therefore,
when you come to the Shema be sure to sing "Ah-don-noy,
Ah-don-noy, Yehoshua haMoshiach Adonoy. Ba-rooch Ah-tah, Ah-
don-noy, Eh-lo-hey-noo, Yehoshua the Moshiach Adonoy" (sung to
the tune of "He Is L-rd").
?I?AT IS MOSHIACH'S JUDAISM?
WHAT IS MOSHIACH'S JUDAISM?
The name of the Moshiach in the Tanach is Yehoshua (see How To
Point To Moshiach in Your Rabbi's Bible downloadable at
http://www.afii.org/material.htm on the Internet). The personal
name Yehoshua was later shortened to be spelled YUD, TSAYREH,
SHIN, SHURUK, AYIN, PATACH, though it is important to remember
that the Greek word for IESOU, is also the word for Joshua
[Yehoshua is Hebrew for Joshua] in Acts 7:45).
Many people like to see a sharp distinction between "Judaism" and
the faith of the Brit Chadasha in Moshiach Yehoshua.
However, the distinction is not so clear. In fact, if by
"Judaism" we mean the true Messianic, Biblical religion of
Israel, then the faith of the Brit Chadasha should be labeled or
inscribed as "Judaism." In reality, the faith of the Brit Chadasha is true, culturally all-inclusive, Messianic Judaism, in
fact "orthodox" (the straight or correct [ortho] belief [doxa])
Judaism.
JUDAISM FOR THE NATIONS
For the past two millenia Messianic Judaism has largely set aside
its overt Jewishness in order to penetrate the vast and varied
cultures of the Goyim in the task of taking its message to the
ends of the earth and bringing the nations to faith in the Moshiach. This is as it should be. Many people do not know that
Judaism used to be a "proselytizing" religion, and that leaders
of Judaism were both zealous and highly successful at making
proselytes. In fact, so numerous were the proselytes in Biblical
times that there is even a term in Scripture for conversion to
Judaism - mityahadim (see Esther 8:17). The rabbis knew that
Judaism was not merely a narrow, national religion. The Talmud
says that the teachings of Judaism were freely meant for all
mankind (see Babylonian Talmud, Shabbath 146a, where Devarim 29:13-14 [14-15] is quoted as referring to proselytes). And just
as Gentiles were saved in Noah's ark, so Ruth was also brought
under Hashem's wings (Ruth 2:12). In the High HolyDay Prayerbook, we read on Rosh Hashanah "Also Noah Thou didst
remember in love, and didst remember him with a promise of
salvation and mercy, when Thou didst send the flood to destroy
all creatures because of their evil deeds. So his remembrance
came before Thee, O L-rd our G-d, to increase his seed like the
dust of the earth and his offspring like the sand of the sea."
So hope is held out that the Righteous Gentiles of the world will
have a share in the World to Come. In fact, according to ancient
tradition, the first proselytes to the Jewish faith were Abraham
and Sarah, and through their descendants G-d intended to
proselytize the nations (see also Matthew 28:19). We know from
the book of Jonah that the prophets were called to preach to the
Gentiles as well as the Jews. For a few other texts of many in
the Hebrew Scriptures on the universal scope of the Jewish faith,
see Gen. 22:18; Ps. 22:27; 85:9; Isaiah 45:22; 49:6; 60:3; 66:23
Dan.7:14; Hos.2:23; Zechariah 14:16, to speak of a few.
However, this focus on Gentiles does not disqualify Messianic
Judaism as Judaism. Make no mistake about it, it is not a Gentile
religion. Even its enemies called it a sect of Judaism (Act
24:14), not a Gentile religion, and its followers called it
"HaDerech" (the Way"), the Derech Hashem (Isaiah 40:3), the Derech Tzaddikim (Ps.1:6), true Judaism. Its followers were Jews.
It was from the Jews that the world received Messianic Judaism
and the Jewish Moshiach Adoneinu. Even the Brit Chadasha, which
is the Jewish New Covenant Holy Scriptures, was written by Jews.
It was also from the Jews that we received the world-wide
Messianic Synagogue kehillah, at first composed exclusively of
physical Jews and proselytes and now comprising spiritual bnei Avraham (Gal.3:7-14) from every race on earth. Unfortunately,
many people are ignorant of the fact that the universal Community
of Messiah's people is nothing other than a culturally
all-adaptable Messianic Synagogue. This Messianic Synagogue,
though it is capable of changing into every manner of ethnic
attire, from a teepee Bible study to an igloo prayer meeting,
nevertheless always wears its basic synagogue apparel, the Jewish
Scriptures and the Jewish rituals. Its Jewish rituals are the mikveh tevilah immersion of Moshiach, which is standard
Jewish activity when making proselytes to Judaism, and the Seudah of Moshiach, which is the Brit Chadasha Pesach covenant meal of
the bnei Avraham who are adherents to Messianic Judaism. It is
little wonder the One G-d of Israel has been able to use a
Messianic Synagogue of such cultural elasticity to make
spiritual Bnei Avraham in every people and to spread Messianic
Judaism through-out all the nations. The faith of the Brit Chadasha is not only Judaism, it is the oldest form of Judaism in
the world extant and unchanged from Second Temple days, as we
shall see.
JUDAISM WITH BIBLICAL MONOTHEISM
The English translation of the Zohar by Soncino Press (2nd
Edition, 1984) conveniently leaves out a controversial passage
about the "threeness" of Hashem. When we look at the original
language in Zohar Vol.3 Ha'azinu page 288b, we see the omitted
text, which, comments on Daniel 7:13, where the Son of Man Moshiach comes to the Ancient of Days. The Zohar says, "The
Ancient One is described as being two (TAV-RESH-YUD-FINAL NOON,
Aramaic for "two")." G-d and the Moshiach, called by Daniel "the
Ancient of Days" and "the Son of Man" are obviously a picture of
G-d as "two" in the Bible, and the Zohar owns up to this fact,
calling G-d "two." Two sentences prior to that on the same page,
the original language of the text of the Zohar says, "The Ancient
Holy One [i.e. G-d, Daniel 7:13] is found with three
(TAV-LAMMED-TAV, Aramaic for "three") heads or chiefs
(RESH-YUD-SHIN-YUD-FINAL NOON Aramaic for "heads"), which are
united in One (CHET-DALET Aramaic for "one")." Here we have a
picture in the Zohar of the raz (mystery) of G-d's unity, the
distinct havayot (subsistences, modes of being) in Adonoy Echad.
It says somewhere that Moshiach, even though his was the form of
the mode of being of Elohim, nevertheless, he humbled himself and
took the form of the mode of being of a servant, the "Tzaddik Avdi" of YESHAYAH (ISAIAH) 53:11.
Here the Zohar helps us understand the Tanakh, because the Ruach Hakodesh is with Hashem at creation, says BERESHIS (GENESIS)
1:1-2, but so is the Dvar Hashem, according to Tehillim (Psalm) 33:6. Now the Dvar Hashem (Word of G-d) is worshiped,
according to Tehillim 56:11 (10), which would be idolatry if the Dvar Hashem did not partake of Hashem's quality of "G-dness,"
which can also be said of the Moshiach, who, unlike the idols in
Daniel 3:18, is worshiped by all peoples in Daniel 7:14 (cf. the
Aramaic word PAY-LAMMED-CHET is in both passages, which means "to
pay reverence to deity, worship"). The fact that Tehillim 56:11(10) and Daniel 7:14 speak of both the Dvar Hashem and the Moshiach as worthy of reverence as deity is more understandable
if it is remembered that G-d's Chochmah (Wisdom) is his
instrument in creation, according to Tehillim (Psalm) 104:24 and Mishle (Proverbs) 3:19. But G-d's Chochmah, like the Moshiach,
is referred to as the Ben haElohim (Mishle 30:4; cf. Tehillim 2:7), leading us to conclude that they are one and the same. In Moshiach, Hashem's eternal Chochmah comes down from heaven and
walks on this earth and confronts mankind in person. In the
beginning the Dvar Hashem, the Moshiach, was with Hashem, and the Dvar Hashem, the Moshiach, had the form of the mode of being of
G-d! And the Dvar hashem came on the scene of the Olam Hazeh as
a man!
So Hashem is Echad, but in his unity there are distinct havayot (subsistences, modes of being) so that Elohim Avinu distinquished from Moshiach and is not Moshiach, and Moshiach is not the Ruach Hakodesh. Yet, at the same time, there is an interpersonal
fellowship in G-d's personhood, such that, when He creates Man in
his image, G-d does not create a solitary monad alone on an
island, because G-d is not a monad alone in the cosmos. On the
contrary, G-d creates male-and-female capable of conceiving
offspring, and thus the threeness of this interpersonal fellowhip of male-and-female-capable-of-conceiving-offspring on earth (see BERESHIS or GENESIS 2:24; 4:1) reflects a threeness in the
interpersonal fellowship of the One G-d of Israel.
This is not Tritheism. Messianic Jews who believe the Biblical
data in the Tanakh are sometimes accused by their detractors of tritheism. People who are making up religions have a simple
doctrine and are proud of its simplicity. But G-d is not simple,
and this is His Biblical revelation of Himself, from literally
the first three verses of the Bible, as Gen.1:1-3 are explained
by Tehillim (Psalm) 33:6. G-d from the beginning explains
himself as the Creator who is G-d and Dvar Hashem and Ruach Hakodesh, and we are left to either take it or leave it. Since
an infinite G-d cannot be fully comprehended by finite human
beings, we are advised to take it by faith.
In G-d's revelation of Himself to Abraham Avinu, it says in Bereshis 18:1 that Hashem "appeared" to Abraham at Mamre. Then Bereshis 18:2 says that Abraham lifted his eyes to see this
appearance of Hashem, and "Hinei! sh'lo-SHAH ah-nah-SHEM (three
men)!" is what Abraham saw! But three? Who can love without a
beloved? And the love that proceeds from the One who loves to
the One who is loved is One that is not strictly identical with
either the One who loves or the One who is loved. But can One
plus One plus One equal not three but One?
But does Messianic Judaism actually teach monotheism, that the
L-rd our G-d is one L-rd? Of course! How could it be Judaism if
it didn't? However, the Jewish Scriptures themselves teach that
G-d has a complexity in His unity. The Hebrew word signifying
G-d's complex unity is "echad," not the word "yachid." The Torah
does not say, "Shema, Yisroel, Adonoi Eloheinu, Adonoi, Yachid."
The Shema, which utters G-d's name three different times in the Shema, says that the L-rd is "echad." In Bereshis (Genesis) 2:24,
G-d says that when a man marries a woman the two become "echad,"
one. It says, V'HAYU L'VASAR ECHAD ("And they will be as echad flesh, one flesh." Two can be as one! It does not say that a man
by himself, a man "yachid," is one flesh. It does not say that a
woman by herself, a woman "yachid," is one flesh. No, it says
that a man and woman in marriage is echad, one flesh. Two can be
one! Does this defy arithmetic? One plus one equals not two,
but one? The point is that this is a complex one, not a simple
one. Yechezkel (Ezekiel) says that two sticks can become ets echad (one stick)--see Yechezkel 37:17 In the case of a male and
a female, a simple one would mean something else other than a
complex unity. But a marriage is echad, because it is a complex
unity of not one but two human beings joined into a complex unity
of one. This is a complex and not a simple unity, for if it were
simple, the two would become absolutely only one, one human
being! On the other hand, in Shofetim (Judges) 11:34, Jephthah's only daughter is simply, absolutely one, the only child, the sum
of his children totaling one human being, so the Bible refers to
her with the Hebrew word "yachid." The truth is, G-d has always
had a complexity in his unity, because G-d has always had his Ruach Hakodesh (Holy Spirit) and his powerful, creative, personal Dvar Hashem, His Word, his Chochmah, his Wisdom, his agent in
creation and redemption (Tehillim 104:24; 8:32-36), the Oman
(Craftsman), the Ben haElohim at his side (Mishle 30:4; 8:30)
appointed from eternity (Mishle 8:23). The figure of a son
toiling by the side of his father was a familiar one (Mishle 8:30; 30:4), and is an arresting metaphor for G-d's primordial
Wisdom toiling creatively in the beginning with G-d (Mishle 8:30;
30:4). Likewise, Tehillim 2:7, 89:27-28, Yeshayah 9:(5)6 are
passages where the Moshiach is pictured as G-d's Son, his Bekhor,
his Heir. And in Daniel 7:13-14 the Moshiach is seen coming in
the clouds of Divine Glory. The other term is zero'a (arm),
shown to be used in creation in Yirmeyah 32:17 and identified
with Moshiach in Isaiah 53:1. On page 577 in Ha'azinu of the Zohar, the text speaks about the Ruach of Hashem. The Ruach Hakodesh, whom G-d's people grieved (Yeshayah 63:10), is the same Ruach Hakodesh resting upon Moshiach (Yeshayah 11:2). In the same
way that the lowest of the three types of Battei Din must have
three judges and yet a Bet Din with three judges is only one Bet
Din, not three Battei Din, so also G-d, though complex in His
personhood, is one G-d, not three G-ds. And we must all stand
before the Bet Din of Elohim Avinu and Moshiach Ben HaElohim and
the Ruach Hakodesh, who are pictured together in Yeshayah 63:10-16. In this passage we hear about Elohim Avinu (Yeshayah 63:16), and Hashem's zero'a (Arm, identified with Moshiach ten
chapters previously in Yeshayah 53:1), and the Ruach Hakodesh (Yeshayah 63:10-11). For in the same way that a triangle can have
three angles and still be only one triangle, not three triangles,
so Hashem Elohim Avinu can have his Dvar Hashem Moshiach and his Ruach Hakodesh and still be only one G-d, not three G-ds. One
plus one plus one equals not three, but one, a complex unity of
one--not a simple one but a complex one. In the Kedusha (Yeshayah 6:3) we acknowledge this complexity in unity everytime we read "Kadosh, Kadosh, Kadosh" in the Prayerbook. The One G-d
of Israel sent his one and only Personal Dvar Hashem among us as
the Moshiach, in order to make an eternal kapparah (blood
covering) for our sin so that from G-d's Ruach Hakodesh we might
receive Chayyei Olam (Eternal Life) from Elohim Avinu and become
adopted as a Bri'a Chadasha, a New Creation in Moshiach. This
was G-d's gift of ahavah (love) to us, so that he could with
mercy and justice forgive us and bring us into a new order of
life. However, G-d's gracious provision through his Dvar Hashem the Moshiach Adoneinu has forced the whole world into a
crisis of decision. When we look into the Jewish face of Moshiach Adoneinu, we are confronted eye to eye by the Dvar Hashem himself. We cannot obey the G-d of Israel nor can we receive his Ruach Hakodesh unless we obey G-d's Word-become-Man, Moshiach Adoneinu. Therefore, the task of Moshiach's Judaism is to lead
people to follow the Jewish Messiah in order that they may
receive the Ruach Hakodesh and Chayyei Olam.
The sacriligious Arians did not follow the Moshiach Adoneinu.
They taught the anti-Biblical notion that Moshiach is a created
being. However, our Redeemer cannot be a mere creature. J.W.'s and other modern Arians refuse to confess and believe Yeshayah (Isaiah) 48:16, which says, "The Sovereign L-rd has sent me with
his Spirit." The "me" here is the Avdi Tzaddik, the Servant of
the L-rd (Isaiah 53:11), the Moshiach; see Isaiah 42:1-7, 49:1-7;
50:4-9; and 52:13-53:12. Here you have G-d, Moshiach, and the Ruach Hakodesh. This is not a trivial doctrine. Isaiah 50:10
says that whoever "does not obey the word of His servant" will
"lie down in torment" (Isaiah 50:11), which is a phrase shown
clearly to refer to Gehinnom in Isaiah 66:24 and Daniel 12:2. So
all modern Arians, regardless of what proud names they give to
their religious creeds, need to realize that their rebellion
against the Word of G-d will be punished by the torments of Gehinnom.
Those who really do follow Moshiach Adoneinu, and are not errant
or ignorant hypocrites (as some of his so-called followers have
been), confess this doctrine in the Brit Chadasha found in
Mt.28:19-20; Joh.14:26; 15:26; II Cor.13:13; I Pet.1:2 and
elsewhere. The Name of Elohim Avinu (Isaiah 63:16; 64:8) is
conjoined with that of the Ben haElohim Moshiach and the Ruach Hakodesh in Holy Scripture.
For references to the Moshiach, whose supernatural entrance and
exit from the Olam Hazeh points to his nature, see the following:
Gen.3:15; 12:2-3; 28:14; 49:10; Ex.12:46; Num 21:8-9; 24:17-19;
Deut.18:15-19; 21:23; II Sam.7:12-28; I Chr.17:23-27; Job 19:25;
Psa.2:1-12; 16:8-10; 22:1,7-8,18; 27:12; 31:5; 34:20; 35:11;
38:11; 40:6-8; 41:9; 45:2,6-7; 49:15; 68:18; 69:4,9; 72:1-19;
78:2; 89:3-4,18-37; 102:24-27; 110:1-7; 118:22,23,26; 132:11;
Prov.30:4; Isa.6:9-10; 7:14; 8:14-15; 8:18; 9:1-9; 11:1-10;
16:4-5; 22:21-24; 25:8; 28:16; 29:18; 35:4-10; 40:3-11; 49:1-6;
50:6; 60:1-3; 61:1-3; 63:1-6; 65:17-25; Jer.23:5-6; 30:9; 31:15;
31:31-34; 33:15-17; Ezek 17:22-24; 34:23-24: Dan.2:44-45;
7:13-14; 9:24-27; Hos.11:1; Jonah 1:17; Mic.4:1-8; 5:1-5;
Zec.9:9-10; 11:12-13; 12:10; 13:6-7; Mal.3:1; 4:1-6.
For references to the Ruach Hakodesh, see the following:
Gen. 1:1-2; Iyov 33:1-4; Isa. 11:1-2; 32; 14-18; 42:1-2; 44:1-4;
59:21; 61:1-3; Ezek.37:12-14; 39:29; Joel 2:28-32 (Heb.Bible Joel
3:1-5); Num.11:25-29; I Sam. 10:5-13; II Sam.23:1-4; I Chr.12:18;
II Chr.15:1-2; 24:20; Neh.9:20;,30; Ezek 8:3; Dan.4:9; Micah 3:8;
Zech 7:12; Hag.2:4-5; Zech 4:6; Gen.41:38-39; Num 11:16-17; 24:2;
27:15-21; Deut. 34:9; Jdg.3:9-10; 6:34-35; 11:29; 13:24-25;
14:6,19; 15:14; I Sam.11:6-7; II Ki.2:1-18; I Chr.28:11-19;
Ezek 2:1-2; Ps.51:10-12; Ezek.36:24-30; I Sam.19:18-24;
Exo.31:1-11; I Sam.16:13-14; Ps.106:32-33; Isa.63:10-14;
Psa.139:7
Those who take G-d at his Word become true spiritual Bnei Avraham and love our Jewish people just as they love our Jewish
Messiah. They also confess the Shema, that Adonoi,Eloheynoo, Adonoi Echad. Kadosh, Kadosh, Kadosh is He (Isaiah 6:3).
JUDAISM TRUE TO THE TANACH The theology of Moshiach's Judaism preserves the essentials of
the faith of Israel that other expressions of Judaism have
largely lost. For example, Moshiach's Judaism maintains in the
death of Moshiach Adoneinu the Torah's demand for blood
sacrifice: "It is the blood that makes an atonement for the
soul" (Vayikra or Leviticus 17:11). Moshiach's Judaism
also preserves the true significance of such Jewish institutions
as that of the Kohen Gadol (the High Priest), the Chakham (Wise
Man), and the Navi (Prophet), and such Jewish doctrines as those
concerning the Messianic King, the Ruach Hakodesh, and Yeshu'at Eloheinu (salvation). Through the Techiyas Hamesim (Resurrection
from the Dead) of the great Kohen (Ps.110:4) l'Olam al divrati Malchi-Tzedek, Chakham, Navi, and Melech HaMoshiach Adoneinu,
and, through the coming of the Ruach Hakodesh at Shavuos (Pentecost) 30 C.E., all these Jewish essentials are imperishably
maintained. Moshiach's Judaism wishes to proclaim "nothing other
than what was foretold by the nevi'im (prophets) and by Moshe
(Rabbeinu): that the Moshiach must suffer, and that as the first
to rise from the dead, he would announce the Dawn to Israel and
to the Goyim" (Acts 26:22-23). Where does it say in the Tanach (the Jewish Scriptures) that the Moshiach must suffer? Read
Isaiah chapter 53 where the Word of G-d says that "All
we like sheep have gone astray ... and the L-rd hath laid on him
the iniquity of us all" (Isaiah 53:6). Read also Daniel 9.26
where the Jewish Scriptures teach "Moshiach yikareit" - "The Moshiach shall be cut off" - and the Word of G-d continues, "But
not for himself, and the people of the prince that shall come
shall destroy the city (Yerushalayim) and the sanctuary (Beis Hamikdash)." This prophecy was actually fulfilled, just as Moshiach Adoneinu himself predicted (Luke 21:20-24), when the
Roman general Titus destroyed the Beis Hamikdash and with it the kehuna (priesthood) and the city of Jerusalem in C.E. 70, 40
years after the death and resurrection of the Jewish Moshiach Adoneinu. Where does it say in the Tanach that the dead would
resurrect unto new life or that the Moshiach would escape the
worms of the grave? Read Job 19:25-26 which expresses the hope
of Israel, "For I know that my Redeemer liveth, and that he shall
stand upon the earth at last, and after my skin has been
destroyed, then from my flesh I shall see my G-d." King David
also expressed the hope of Israel, "Therefore my heart is glad
and my spirit rejoices: my flesh also shall rest in hope. For
thou wilt not leave my soul in Sheol; neither will thou permit
thy Holy One (Moshiach) to see corruption" (Psalms
16:9-10). Our form of Judaism (Messianic Judaism) precedes the
post-Second Temple Judaism that posits in the place of revealed
Scripture arbitrary rabbinic rulings, like the doctrine that
prayer and study of Torah adequately substitutes for blood
sacrifice. This is an alien doctrine, and anyone who adopts such
an alien doctrine is converting to an alien post-Biblical
religion that is losing its mooring in the pristine Second Temple
Judaism of the time of Moshiach Yehoshua.
THE GOOD NEWS OF MOSHIACH'S JUDAISM
The Good News of Moshiach's Judaism is that the hope of Israel
has been fulfilled! The Techiyas haMesim (Resurrection) has
already begun! The first man has already come out of the tomb!
And the G-d of Israel, praised be he, has accomplished it! We
needed a kaporrah to heal our sin guilt before G-d. G-d
accomplished it! He sent his Moshiach to suffer, and "by his
stripes we are healed" (Isaiah 53:5). G-d accomplished more. We
are powerless in ourselves to live as we should. "The human will
is deceitful above all things and desperately wicked, who can
know it?" (Jeremiah 17:9). We need to turn from trusting in
ourselves and receive the Ruach Hakodesh in order to have the
power to live as we should, both now and hereafter. G-d
accomplished what he promised in the Jewish Scriptures: "I will
put my Spirit into you and make you conform to my commandments,
and keep my laws and live by them" (Ezekiel 36:27). However, our
sins have separated us and our Holy G-d (Isaiah 59:2), and our
lives are not acceptable to the L-rd, unless we undergo a teshuvah death to our old humanity and experience a hitkhadeshut (regeneration) of new birth in our new humanity in the Moshiach,
becoming indwelt by the Ruach Hakodesh. Therefore, the Jewish
prophet Daniel wrote in the Tanach that "Many of them that sleep
in the dust of the earth shall awake, some to Chayei Olam (Eternal Life), and some to shame and everlasting contempt"
(Daniel 12:1). This refer to Shomayim and Onesh Gehinnom. King
David, realizing the need for his own spiritual inner
transformation, said, "Create in me a clean heart, 0
G-d; and renew a right spirit within me. Cast me not away from
thy presence; and take not thy Ruach Hakodesh from me. Restore
unto me the joy of thy salvation; and uphold me with thy free
Spirit" (Psalms 51:10-12). The Ruach Hakodesh is given only in
obedience to the Moshiach Adoneinu, who will judge all those who
reject him. Read Isaiah 42:1: "Behold my Servant, whom I
uphold; my chosen one, in whom my soul delights; I have
put my Spirit upon him: he shall bring forth Mishpat (Judgment)
to the nations." Isaiah saw that G-d would one day make an
eternal covenant through the Moshiach with Israel (Isaiah 55:3),
and Jeremiah foresaw that in that day G-d would make a Brit Chadasha (New Covenant) with his people. This covenant would
involve an inner transformation of humanity, for Jeremiah
foresaw that the Dvar Hashem would internalize human hearts with
the will of G-d. Then men would know G-d so intimately they would
actually share and know his will (Jeremiah 31:31-34). Of this
New Covenant, Ezekiel predicted that the Ruach Hakodesh in men
would make them want to obey G-d's Word (Ezekiel 36:27). And the
Jewish prophet Yoel (Joel) saw that in that day the transforming
power of the Ruach Hakodesh would be poured out as never before
down (Joel 2:28-29), so great would be the number who would be
spiritually transformed or born anew. However, most people
expected the resurrection to begin and the Ruach Hakodesh to be
poured out at the end of the world. Few believed that these
mighty acts could occur until the close of human history. What a
surprise it was, then, when 120 orthodox Jews stood up in
Jerusalem on Shavuos (Pentecost) 30 C.E., and declared that they
personally had already seen the first man alive from the grave,
that he was the Moshiach, the one called "El gibbor" (mighty G-d)
in Isaiah 9:6, and that he had poured out the Ruach Hakodesh on
them already, even though human history was still in progress.
These Jewish shluchim declared that the Moshiach was coming again
at the end of history to rule the world, but that he had to come
the first time to suffer for sins. The Moshiach's death was in
order that Elohim Avinu could righteously forgive all sins, since
through the death of Ben haElohim, no sins had gone unpunished.
The G-d of Israel loved men so much he sent his Dvar Hashem among
us as a man to make kapparah for our sins and to rise from the
dead in order that he might live in us. Only in this way could Moshiach Adoneinu, the living Torah of G-d, write himself into
our wills forever with a new obedient neshamah, through the
eternal Spirit of G-d who gives us Chayei Olam. Only in this way
could the Brit Chadasha of Judaism be fulfilled, as Jeremiah
foretold: "Behold, the days are coming, says the L-rd, when I
will make a Brit Chadasha (New Covenant) with the house of Israel
and the house of Judah, not like the covenant which I made with
their Avot (Fathers) when I took them by the hand to bring them
out of the land of Egypt, my covenant which they broke, though I
was patient with them, says the L-rd. But this is the covenant
which I will make with the house of Israel after those days, says
the L-rd: I will put my torah (law) within them, and I will write
it upon their hearts; and I will be their G-d and they shall be
my people. And no longer shall each man teach his neighbor and
each his brother, saying, `Know the L-rd,` for they shall all
know me, from the least of them to the greatest, says the L-rd;
for I will forgive their iniquity, and I will remember their sin
no more" (Jeremiah 31:31-34). Therefore, the Good News of Moshiach's Judaism is that the resurrection has already begun
through Moshiach Adoneinu, who has already begun to pour out the Ruach Hakodesh on his followers. Consequently, every person may
receive the Ruach Hakodesh and be assured of his own personal
coming resurrection by obeying Moshiach as Adoneinu. What better
news could there be?
THE ONLY ISSUE IN JUDAISM
Were these 120 orthodox Jews lying? Had they really seen Moshiach Adoneinu alive or were they making it up? What about
the 500 orthodox Jews who claimed to have seen Moshiach Adoneinu at one time (I Corinthians 15:6) - were they lying? Were Rabbi Sha'ul, Kefa, Ya'akov, Yochanan and the rest all lying? Most of
these Jewish men died violent deaths, either at the hands of
their own people or in the Roman coliseum. When so many eye
witnesses were willing to die to verify their testimony
regarding the resurrection of Moshiach Adoneinu, who would
presume to call them all liars? Moreover, their testimony was
not about a revived corpse. They testified that they had seen the Chayei Olam of G-d himself, bodily visible to them as eye
witnesses (see I John 1: 1-4). Moshiach the Chayei Olam of Hashem appeared to them in a tangible yet supernatural,
spiritual body capable of appearing anywhere, even through locked
doors (John 20:26). They were assured that Elohim Avinu would
one day give them an eternal body like that of Ben haElohim and
that they had already received the Ruach Hakodesh as an actual
down-payment on their eternal inheritance. Although they had
been frightened and greatly disillusioned when the Moshiach was
killed, their hope was revived when Moshiach Adoneinu appeared to them not merely once, but ten times during a
period of 40 days. With such magnificent assurance undergirding their witness, it is no wonder that 3,000 Jews responded to their
message the very first day they preached it (Acts 2:41). On
that day, Yom Rishon morning, Shavuos, 30 C.E., the proclamation
went forth that if Jews were to remain committed to Judaism, they
must personally commit themselves to the Moshiach of Judaism.
Since the key ritual for making proselytes to Judaism had been a tevilah immersion in a mikveh mayim, the risen Moshiach Adoneinu commanded his followers to go into all the world making
proselytes to Moshiach's Judaism by means of a tevilah immersion
in the Name of the G-d of Israel: the Name of Elohim HaAv (Isaiah
63:16), and the Name of the Ben haElohim (Moshiach the Chokhmah Hashem, Mishle 30:4) and the Name of the Ruach Hakodesh (Genesis
1:1-2). [For much more on this download HOW TO POINT TO MOSHIACH IN YOUR RABBI'S BIBLE from our website at
http://www.afii.org/material.htm on the Internet). Everyone who
responded in faith to the Jewish Moshiach would receive the Ruach Hakodesh and become a spiritual ben Avraham and a true adherent
of orthodox Biblical Judaism. Everyone who refused to believe
would be lost, for where there is sin without teshuva (repentance) there is punishment without forgiveness, and where
there is no true teaching of Moshiach's shluchim, there is no
true Judaism. Therefore, the crucial issue between Moshiach's Judaism and any other sort of Judaism centers on the tikvah of
the resurrection from the dead. The only question is whether
there is such a hope and whether that hope has been realized in
the historical resurrection of Moshiach Adoneinu. There is no
other issue.
A SYNAGOGUE FREE TO BE A SYNAGOGUE
Since the question of the resurrection of Moshiach Adoneinu is
the only real issue in Judaism, then a Messianic Synagogue, Moshiach's Synagogue, is free to be in all ways a Jewish
Synagogue (see James 2:2-4). The Jewish families of such a
synagogue would of course be able to have a bris milah for their
eight-day old sons (Leviticus 12:3; Acts 21:21). When their
children become believers in Moshiach Adoneinu, the Jewish young
men and women can witness to their faith in Yehoshua Ben Dovid through the bar or bat mitzva service. When their children
become believers they can witness to Moshiach in the Moshiach's tevilah and the Pesach Seudah of Moshiach. Anyone who quotes
Scripture such as Galatians 4:8-10, Colossians 2:16-17, or
Romans 14:5-6 to prove that the Jewish festivals or holy days are
forbidden to Jewish believers in Moshiach Adoneinu is reading the
Bible entirely out of context. Sha'ul is dealing with situations
where these Jewish minhagim are being imposed on Goyim by false
teachers teaching defective soteriology. Sha'ul is not
addressing Jewish believers who are celebrating these days in the
name of Moshiach Adoneinu; therefore, his words cannot be taken
as criticism of believers who are celebrating these days in the
name of Moshiach Adoneinu. The Jewish festivals foreshadow the Moshiach and are fulfilled in him. However, a shadow cannot
highlight anyone, even the Moshiach, if it is totally removed
from the picture. The Jewish festivals are not obsolete but are
good contemporary teachers that point us toward the Jewish Brit Chadasha of Moshiach Adoneinu. Every Biblical Jewish ceremony
will be acknowledged and pleasing in G-d's sight if done in the
Name of the One in whom all Jewish ceremonies are fulfilled. The
Scripture teaches that these are matters on which everyone should
be allowed to come to understand in his own mind (Romans 14:5).
Jewish believers in Moshiach Adoneinu can also be shomer mitzvot, shomer Shabbos, keep a kosher Jewish home, and maintain an
orthodox Jewish lifestyle, frum in every way. Where in any part
of the Holy Scriptures could a Gentile find a proof text to deny
Jewish freedom in these areas? A thorough study of the book of
Galatians is necessary here. If Galatian Goyim are instructed
not to trust the Bris Milah or the Jewish calendar as a means of
salvation, this does not mean that the Bris Milah and the Jewish
calendar are forbidden to Jewish believers in Moshiach Adoneinu who are trusting the Moshiach's saving death and resurrection as
their means of salvation! If the Bris Milah and the Jewish
Calendar were not forbidden to Jewish believers in Moshiach in
the First Century (see Acts 21:20), then how can anyone forbid
them today? The Scriptural principles here are "whatever you are
doing, whether you speak or act, do everything in the name of Moshiach Adoneinu, giving thanks to Elohim Avinu through him"(Colossians 3:17), and "to the Jew I became like a Jew to win
Jews" (I Corinthians 9:20).
26 C.E. was the time when some of the rabbis forfeited what could
have been (Luke 7:30), and, what will yet be (Rom.chp.11) their
true leadership. But, in the meantime, as Dr. Marvin Wilson has
said, Rabbinic Judaism is a post-Biblical religion "not bound to
one authority" (like the Holy Tanach); "it embraces many
authorities in a long line of living [rabbinic] tradition"
(Evangelicals and Jews in an Age of Pluralism, p.22). However, a
Messianic Synagogue is bound to one authority, the Holy
Scriptures. However, since Rav Sha'ul in II Tim.3:8 quotes from
Jewish tradition to make a point to his talmid, it is obvious
that if he were living today, the Shas would be in his library.
And it should be in ours, even though our watchword is still Sola Scriptura. (For more on this, download EVERYTHING YOU NEED TO
GROW A MESSIANIC YESHIVA from our website at
http://www.afii.org/material.htm on the Internet).
When the Kehillah finds herself in a Jewish community she must
not shrink from wearing once again her full Jewish dress, all her
old synagogue attire. Then, as Arthur Katz has said, both Jews
and Goyim "will be able to glimpse the original living and
eternal alternative." Synagogues such as these will give the
world-wide Body of Moshiach Adoneinu an enriching, fresh
look at her origins. For the leaders of these Messianic
Synagogues will not be able to content themselves with blindly
imitating reformed, orthodox, and conservative congregations down
the street, but will have to continually re-examine the
Scriptures to steer Messianic Judaism on its own distinctive
course in the world-wide Body of the Moshiach's people.
??E TEVILAH IN MOSHIACH'S MIKVEH MAYIM:
YOUR GLAD RESPONSE TO THE GOOD NEWS OF ORTHODOX
MESSIANIC JUDAISM
Many people do not know that Judaism used to be a "proselytizing"
religion, and that leaders of Judaism were both zealous and
highly successful at making proselytes. In fact, so numerous
were the proselytes in Biblical times that there is even a term
in Scripture for conversion to Judaism - mityahadim (see Esther
8:17).
THE OUTGOING NATURE OF TRUE JUDAISM
The rabbis knew that Judaism was not merely a narrow, national
religion. The Talmud says that the teachings of Judaism were
freely meant for all mankind (see Babylonian Talmud, Shabbath 146a, where Devarim 29:13-14 [14-15] is quoted as referring to
proselytes). And just as Gentiles were saved in Noah's ark, so
Ruth was also brought under Hashem's wings (Ruth 2:12). In the
High HolyDay Prayerbook, we read on Rosh Hashanah "Also Noah Thou
didst remember in love, and didst remember him with a promise of
salvation and mercy, when Thou didst send the flood to destroy
all creatures because of their evil deeds. So his remembrance
came before Thee, O L-rd our G-d to increase his seed like the
dust of the earth and his offspring like the sand of the sea."
So hope is held out that the Righteous Gentiles of the world will
have a share in the World to Come. In fact, according to
ancient tradition, the first proselytes to the Jewish faith were
Abraham and Sarah, and through their descendants G-d
intended to proselytize the nations (see also Matthew 28:19). For
a few other texts of many in the Scriptures on the universal
scope of the Jewish faith, see Ps 22:27; Isaiah 45:22; 66:23;
Zechariah 14:16.
Of course, Judaism, with the exception of Messianic Judaism,
changed when the rabbis took over under Yochanan ben Zakkai in Yavneh near Jaffa in Israel and created after 70 C.E. a
post-Temple, non-priestly form of Judaism lacking blood sacrifice
and a Temple. It should be remembered here that it is the blood
that makes atonement for the soul (Lev.17:11) and that Abel's
offering from the firstborn of his flock was looked on with favor
by the L-rd, but a bloodless religion and worship without blood
atonement was not looked on with favor (see Gen.4:4-5). G-d
says, "When I see the blood, I will passover you" (Exod.12:13).
To lack faith in Gen.22:8; Exo.12:5-13; Isaiah 53:7 and in Moshiach's necessary sacrifice, and then to create a religion
where, gratuitously, blood sacrifice is not necessary, is to
change the religion of Judaism, the religion of Moses. Messianic
Judaism has not changed Judaism, the religion of Moses. Rabbinic
Judaism has changed Judaism. Messianic Judaism is true Judaism.
This occurred after 70 C.E., making it a form of Judaism that
post-dates Messianic Judaism. Not only does it lack Biblical
warrant for many of its tenets of faith, the fact is that the
rabbis have cooled off in their zeal to win converts. However, Moshiach's Judaism has always been a proselytizing faith, eager
to share the blessings of Judaism with the whole world. In our
own era, millions of adherents to Moshiach's Judaism, including
both Jews and non-Jews from every culture and country, have
become born again spiritual children of Abraham and genuine
proselytes to Biblical Judaism. For true commitment to Judaism
can only be through true commitment to the Moshiach of Judaism, Moshiach Adoneinu.
Unfortunately, not all Jews nor all Goyim have been willing to
become proselytes to Moshiach because not everyone is willing to
commit himself to Moshiach. And many who have committed
themselves to Moshiach Adoneinu are even ignorant of the fact
that what they call "the Religion of Messiah" is really Moshiach's Judaism that Goyim have adapted to their own culture.
Nevertheless, the faith of the Brit Chadasha is still the true,
Biblical, Judaism of Moshiach, whether every believer in Moshiach Adoneinu realizes it or not.
JUDAISM'S INDISPENSIBLE MIKVEH Scripturally, a Jew is anyone like Ruth the Moabitess who has
renounced idolatry and thrown in his or her lot with the people
of the one true G-d. Therefore, when a Gentile lady named Ruth
clung to Naomi and her G-d, Ruth became a Jewess, even qualifying
to become the great-grandmother of King David. However,
historically, there have been three rites involved in the
reception of proselytes to Judaism: 1) circumcision (the bris milah), 2) complete immersion (the tevilah) in a mikveh ritual
bath, and 3) a sacrifice (see Numbers 15:14 and Babylonian
Talmud, Kerithoth 9a.) This blood sacrifice (an offering by fire)
burned on the altar and was indispensible, at the time the Beis Hamikdash stood, and points prophetically along with all
sacrifice to the repentant proselyte's need for a blood atonement kapparah. Rabbi Judah the Patriarch ("Rabbenu haKadosh") compared
this three-fold admission into Judaism as reminiscent of the
Biblical history of Israel, a nation circumcised before leaving
Egypt (Joshua 5:2), immersed in the desert in a holy washing
ritual (Exodus 19:10), and sprinkled with the blood of a covenant
sacrifice (Exodus 24:3-8) [see Sifra, Ahare Perek 12].
Nevertheless, the central ritual of admittance into Judaism has
always been a tevilah of water immersion. The sacrifice offered
by the proselyte was never as important as circumcision or
immersion, especially after the Temple was destroyed, making
sacrifice impossible. Furthermore, since women converts to
Judaism far outnumbered men, circumcision could hardly become the
chief rite of entry into Judaism. Therefore, the one
indispensable thing that any convert, whether male or female, had
to do to become a Jew was to get immersed in water. Of course, a
male had to be circumcised as well, but if we look for the one
thing that every non-Jew, regardless of sex, had to do in order
to become a Jew, the answer is: he or she had to submit to a tevilah. Proselytes crossed the threshold into Israel through an
immersion bath, because Israel had entered the promised land
through water (the Red Sea) and therefore so must all who would
become Jews. There was a definite concept of cleansing built into
this decisive tevilah. A heathen who left behind the idolatry of
the Gentile world to become a Jew had passed from sin to a whole
new life. When he came up out of the water, he was considered
ritually undefiled, beginning life all over with a clean bill of
goods, like a child newly born (Babylonian Talmud, Yebamoth,
48b). He had begun a new life as a ben berit, a son of the
covenant, a Jew. Towards the end of the first century, C.E., the
leading rabbis of the school of Hillel claimed that a man was
Jewish as soon as he was immersed, the tevilah being as decisive
a rite in the case of determining whether a man had become a Jew
as it was for making the same determination for a woman (Mishnah Aboth 1.12). Later, in Moshiach's Judaism, circumcision was not
imposed on Goyim (I Corinthians 7:18; Acts 15:5-11), since there
is no salvation in becoming a physical Jew but only in becoming a ben Avraham by emunah, that is, a spiritual child of Abraham
through the circumcision of the Ruach Hakodesh (Gal.3:7-14;
Col.2:11-17). Therefore, Moshiach's tevilah became the
indispensable ritual for all who would become adherents of Moshiach's Judaism.
THE IMMERSION PRACTICED BY THE JEWISH PROPHET YOCHANAN HA MAHTBEEL Rabbi Akiba said: "Blessed are you, 0 Israel. Before whom are
you made clean and who makes you clean? Your Father in heaven.
As it is written, 'And I will dash clean water upon you and you
shall be clean' (Ezekiel 36:25). And again it says, 'O L-rd, the mikveh (meaning either the word 'hope' or the word 'font') of
Israel (Jeremiah 17:13); as the mikveh cleanses the unclean, so
does the Holy One cleanse Israel"' (Mishnah Yoma 8.9).
The Jewish prophet Ezekiel speaks of G-d's cleansing his people
in the last days: "For I will take you from the nations, and
gather you from all the countries, and bring you into your own
land, I will dash clean water upon you, and you shall be clean
from all your uncleannesses, and from your idols I will cleanse
you . . . and you . . .shall be my people and I will be your
G-d. And I will save you from all your uncleannesses" (Ezekiel
36:24-28).
Zechariah too saw this final time of national repentance: There
shall be a fountain opened to the house of David and to the
inhabitants of Jerusalem for sin and uncleanness" (Zechariah
13:1).
Proselyte tevilah immersion symbolically washed the uncleanness
from the heathen on entering Judaism. Thus non-Jews were grafted
on to the people of G-d by a water immersion which gave them
ceremonial purity. The Jewish prophet Yochanan (John) HaMahtbeel (the Tevilah Immersionist) called on all Israel to likewise
confess sinful uncleanness and take a mikveh ritual bath "as a
token of their teshuva" (Mark 1:4) and resolve to keep themselves
holy as they awaited the coming Moshiach. Then as the last days
began to approach, the Jewish prophet Yochanan announced that the Moshiach was on his way to pour out the Ruach Hakodesh on some
and the fire of Gehinnom on others. Therefore, all must heed the
Word of G-d, turn from their own ways, look to G-d and his Moshiach for mercy and deliverance from judgment, be cleansed
with clean water, and be saved from G-d's burning wrath (see Mark
1:4, Matthew 3:7, Luke 3:9). Sensing by the Ruach Hakodesh that
the Moshiach's presence on the earth was very near and that the
need for preparing the Jewish people to meet their G-d had
reached the crisis point, Yochanan HaMahtbeel called upon
all G-d's people to seek the forgiveness of Hashem by submitting
to a purifying tevilah. For this great Jewish prophet saw that
the coming Moshiach would judge the wicked who had not turned
from the "Egyptian" evils of this world by taking a "Red Sea"
immersion of separation and repentance in the Jordan River. G-d
gave Yochanan the foresight to see that those who did turn to G-d
would be given the Ruach Hakodesh by the Coming One, the Moshiach. Later Yochanan must have had inspired intimations of
how G-d would save his people and the kapparah Moshiach would
bring. Yochanan pointed to Moshiach Adoneinu and said, "Look,
there is the Lamb of G-d; it is he who takes away the sin of the
world. This is he of whom I spoke when I said, `After me a man
is coming whose status is higher than mine; for before I was
born, he already existed. I myself did not know who he was; but
the very reason why I came, immersing in water, was that he might
be revealed to Israel" (Yochanan 1:29-31). However, the tevilah immersion of Yochanan went beyond proselyte immersion in
several ways. It was directed toward his fellow-Jews. It was a
collective act of repentance and included the whole nation. It
had a "last-chance" ethical and spiritual significance that went
far beyond the mere ceremonial cleansing of proselyte tevilah immersion. Yochanan asserted that through his water ordeal the
remnant of the true Israel of G-d was being called out from all
the spiritually dead who refused to prepare themselves by tevilah immersion for the coming of the Moshiach. Therefore, all strata
of Israel's society responded to the immersion of Yochanan. What
was unique about Yochanan was that he saw by inspiration from the
G-d of Israel that, in view of the coming of the Holy One, the Moshiach, Jews were just as unprepared and sinfully unclean and
in need of ultimate kapparah (Yochanan 1:29) as were heathen
proselytes, and must therefore prepare themselves by the same act
of repentance - submitting, to a tevilah immersion for the
uncleanness of sins. Yochanan preached, "Do not presume to say
to yourselves, 'We have the yichus (proud lineage), we have the zechut Avot (merit of the Fathers) of Avraham Avinu (our father
Abraham).' For I say to you that Hashem is able to raise up from
these avanim (stones) banim (sons) of Avraham" (OJBC version,
Matthew 3:9). Yochanan knew that the essential thing for his
fellow Jews was that they humble themselves, turn from prideful
wickedness and prepare to adhere to the Moshiach, through whom
they would escape judgment and receive the all-important gift of Hashem, the Ruach Hakodesh. Therefore, he saw that the whole
nation of Israel must turn to G-d with the humility of a sinful
non-Jew submitting to a mikveh of repentance for the sins of his
unholy former life. In pointing toward the Seh haElohim (the Lamb
of G-d, Isaiah 53:7, Genesis 22:8), Yochanan pointed toward
a new meaning for the tevilah immersion as the standard means of
making proselytes to Judaism. This new meaning would include a
perfect blood sacrifice for sin, an eternal kapparah for all who
would receive the Ruach Hakodesh and thus be circumcised as
spiritual bnei Avraham through immersion in the name of
the G-d of Israel. The tevilah immersion toward which Yochanan was pointing was the immersion of Moshiach Adoneinu, experienced
by Moshiach himself and then by him commanded for all peoples of
the world.
THE TEVILAH OF THE JEWISH MOSHIACH ADONEINU The tevilah of Moshiach Adoneinu was his first public act of
identification with the sins of men, showing that although he was
himself sinless, he was willing to identify with sinners and bear
their sins as the Lamb of G-d, even if to do so would cost him
great suffering and anguish, even death. When Moshiach Adoneinu went under the water in his own tevilah, he knew he was
anticipating his own death (see Luke 12:50). At his tevilah, the
heavenly voice of Elohim haAv (Mark 1:11, Matthew 3:17, Luke3:22)
affirmed Moshiach Adoneinu's Sonship but in words that alluded to
his Messianic role (Psalm 2:7) in terms of suffering servanthood (Isaiah 42:1; 44:2) and death (Isaiah 53). Therefore, in his
single action of being buried in water and rising again, Moshiach Adoneinu summed up and signified prophetically what he would do
to save the world: he would bring in the Brit Chadasha (New
Covenant) of the Malchut Hashem (Kingdom of G-d) by his death,
burial, and resurrection; and he would lead all who would follow
him to a similar experience of death and new life - death to the
old life of sin, and rebirth to a new life of eternal sonship through the gift of the Ruach Hakodesh.
In Moshiach Adoneinu's immersion, he was submitting his own
willing obedience to the will of his Father. When we likewise
follow Moshiach Adoneinu into the water and have a similar
spiritual experience of submitting our will to the Father, we are
circumcised - that is, cleansed and consecrated - in our will by
the Ruach Hakodesh and thus become spiritual bnei Avraham,
spiritual Jews. Whereas before, our life was under the control
of the law of sin and death (Romans 8:2), now our life comes
under the Moshiach. Therefore, it is not a rule that constrains
us but a Person, who loved sinners enough to die for us in order
to forgive our past and bring us the hope of an eternal future
with Hashem (see II Corinthians 5:14). This Person is the Torah
who writes himself upon our wills (Jeremiah 31:33). This
inward life-giving law is none other than Moshiach Adoneinu (I
Corinthians 9:21). Through the Ruach Hakodesh, Moshiach Adoneinu lives in the lives of all believers and produces righteousness
and love in devekut (communion) with them. The Ben haElohim's selfless ahavah for Elohim Avinu, this kind of love, is what the
Torah was aiming for (Deuteronomy 6:5), and when we receive the
Word become Man, Moshiach Adoneinu, the Torah hits its mark in us
and we become true Torah-keeping bnei Avraham, whose wills are
circumcised and set in step with the Ruach Hakodesh. To be a true ben Avraham is first and foremost a spiritual matter of the will
and having the right heart toward G-d, and that can only be a
heart of hopeful and loving faith (Galatians 5:6) in what G-d has
done for men in Moshiach Adoneinu. Only the Dvar Hashem who
became Moshiach and who through the Ruach Hakodesh becomes the
indwelling word (Yirmeyah 31:33) could endow men with a new
principle of life. This principle of life is sufficient to
create a new humanity (I Corinthians 15:20, 45; Yochanan 20:22),
a new family of whom Moshiach Adoneinu is the head. To understand
this "bris milah of Moshiach" (Colossians 2:11), one must
recall that the covenant of circumcision operated on the
principle of the spiritual union of the household in its head.
The covenant is "between me and thee and thy offspring after
thee" (Genesis 17:7). From Galatians 3:16,26-29, it
becomes apparent that both the offspring and head of the
new humanity is Moshiach, into whose Body believers are
incorporated at their tevilah. The Bris Milah is the token or
sign by which G-d acknowledges his people. It is the
stamp of the covenant. The circumcision of the heart is the
inward sign wherein G-d's Spirit witnesses to a human spirit that
it belongs to G-d. This inward mark of possession is the Ruach Hakodesh who cuts himself into our will, molding us into the
image of G-d's Son and marking us out as the spiritually cleansed
property of G-d, just as the external mark of circumcision in the
flesh had marked out a Jewish baby boy as the property of
G-d. But, as both the Torah and Tanach show, G-d intended to
"mark off" as his own not merely people who were circumcised
physically but "in their hearts" (Deuteronomy 10:16). So strong
is this teaching, that G-d threatens to destroy any Jew who is
not spiritually circumcised (Jeremiah 4:4). Such a one will be
shut out of Jerusalem (Isaiah 52:1), as well as the L-rd's
sanctuary (Ezekiel 44:7, 9) and salvation (Deuteronomy 30:6).
For not all G-d's physical people are his spiritual children
(Romans 9:6). In Genesis chapter 17, circumcision is the
covenant sign of G-d's choosing out and marking off men for his
own. So in the Brit Chadasha Scriptures, the gift of the Ruach Hakodesh, without which a man does not belong to the Moshiach (Romans 8:9), is offered in connection with Moshiach's tevilah (Acts 2:38), which is identified with Moshiach's way
of circumcision (Colossians 2:11-12).
Jeremiah, the Jewish prophet, foresaw the age of the Ruach Hakodesh when the creation of a new heart and spirit in humanity
would be the essence of a Brit Chadasha (New Covenant) that G-d
would make with Israel. Therefore, Jeremiah cried out to his
people, "O Jerusalem, wash thy heart from wickedness that thou
may be saved" (Jeremiah 4:14). Moshiach's Bris Milah (Circumcision) in Colossians 2:11-12 is a
periphrasis for the hitkhadeshut (regeneration) of which Moshiach's tevilah is meant to bear testimony and whereby
both Jews and non-Jews become in Moshiach spiritual Bnei Avraham initiated into covenant membership in the cultivated Olive Tree
of Elect Israel (Rom.11:24; 9:6; Jeremiah 11:16), the Israel of
G-d and the Jerusalem above. According to the Torah, circumcision
is more than a minor surgical operation -- it is also a major
spiritual operation. The Torah commands, "Circumcise the
foreskin of your will and be no longer stubborn . . . and the
L-rd your G-d will circumcise your will (that is, cleanse and
consecrate your will) ... so that you will love the L-rd your G-d
with all your heart and with all your soul that you may live"
(Deuteronomy 10:16; 30:6). In the Jewish Brit Chadasha New
Covenant, G-d declares that you are not a true Ben Avraham in the Ruach Hakodesh unless you have this inward circumcision of
your will (Romans 2:28, 29) and you worship G-d in spirit
with your confidence in Moshiach Adoneinu and not in anything
external (Philippians 3:3). Consequently, G-d has provided his
people with a hitkhadeshut (regeneration), to which the tevilah immersion of purification bears testimony, whereby the impure
foreskin of our evil urgings in our old humanity in Adam can be
buried and drowned, even washed away by G-d's Ruach Hakodesh (see
Ezekiel 36:25-27). This bath symbolizes both a spiritual mikveh (Jewish purification bath) and a spiritual bris milah (circumcision into Avraham). It is Moshiach's tevilah, and is a
token of turning to G-d through emunah (faith) in Moshiach Yehoshua (His Hebrew name). There is a controlling sinful nature
that lives in every man. The circumcision of the Moshiach is the
spiritual cutting away of this rebellious sinful nature, a
miracle witnessed to by our public burial in the mikveh mayim with a tevilah immersion. We witness to our submitting our will
to die to our former sin-prone way of life. Only by a submission
of our will in repentance may we be made alive by the
resurrected, living Dvar Hashem, the Dvar Hashem who came among
us as a Man and wants to write himself upon our wills, as
Jeremiah foresaw: "Then I will make a Brit Chadasha with the
house of Israel ... I will put my Torah in their inward parts and
I will write it in their hearts" (Jeremiah 31:31-34). Therefore, Moshiach's Tevialah means many things. It witnesses to the
cutting free of the downward pull of our lower natures in the
miracle of the new birth. It is our Red Sea exodus from the
bondage of sin and death to the inheritance of an eternal
Promised Land. It symbolizes the "circumcision made without
hands" whereby we become sons of the Brit Chadasha as we enter
into faith-union with the Jewish Moshiach as members of his
bride, the world-wide Chavurah fellowship of the Jewish
Brit Chadasha. Just as a Jewish girl takes the ritual bath in the mikveh in preparation for her wedding, so we who are wedded to Moshiach Adoneinu by faith take a mikveh to bring ourselves into teshuvah and devekut with Moshiach. "In him also you were
circumcised, not in a physical sense, but by the surgical removal
of of the lower nature; this is Moshiach's way of circumcision.
For in Moshiach's tevilah you were buried with him, in Moshiach's tevilah you were raised to life with him through your
faith in the power of G-d who raised him from the dead.
And although you were dead because of your sins and because of
the uncircumcision of your sinful nature, he has made you alive
with Moshiach" (Colossians 2:11-13) MOSHIACH'S TEVILAH: YOUR ADMITTANCE TO MOSHIACH'S SEDER
So long as a Gentile has not had his tevilah, he is still a
Gentile" (Babylonian Talmud, Berakoth 47b). Likewise, if a Jewish
person has not had hitkhadeshut regeneration, a spiritual miracle
witnessed to by Moshiach's tevilah, he is also ceremonially and
spiritually in the uncircumcision of his sinful nature, because
he has not submitted to the circumcision done by Moshiach (Colossians 2:11). For, in the same way that a non-Jew coming up
out of the water of his tevilah was considered at that moment to
be a Jew, when a person comes up from the mikveh of Moshiach Adoneinu, he crosses a ceremonial threshold and becomes a ben Avraham by faith. The rabbis said that a proselyte was like one
who had touched a corpse. Touching a corpse meant contracting
seven days of uncleanness (Numbers 19:16). Therefore a
proselyte, like a ritually unclean Israelite, needed to take a tevilah immersion in water as he approached G-d, particularly if
he were to share in the Passover (see Mishnah Pesachim 8.8).
Likewise Rabbi Saul warned that those who eat and drink the Seudah of Moshiach unworthily, without obeying the L-rd (in this
case by taking the mikveh), eat and drink judgment on themselves
(I Corinthians 11:27-30). Therefore, no one may partake of the Seudah of Moshiach until he has obeyed the L-rd by submitting in teshuvah (repentance) to the Moshiach's tevilah. Jewish
proselyte tevilah immersion has its roots in the levitical immersions of the Torah (see Numbers 19). These purification
baths were for ritually unclean Israelites who had defiled
themselves by touching a corpse or other taboo object. Both
pagans and ritually unclean Israelites were excluded from the
Passover, because both were ritually unclean, one because he
was not circumcised and immersed in the mikveh, the other because
he had not taken a tevilah immersion to remove his ceremonial
uncleanness, and neither, of course, had the sacrifice commanded
by the Torah (see Leviticus 15:13-25). A sacrifice was required
of both pagans becoming Jews and unclean Israelites, and was
offered by both after they took their tevilah immersions.
Therefore, in order to gain entrance to the covenant meal
of the Passover Seder, the same three conditions were required
of proselytes as natural born, yet ceremonially unclean Jews.
These three conditions were circumcision (required on the
eighth day of the life of a natural born Jew), water immersion,
and sacrifice. (See the reference to ritual immersions the
prototype of Moshiach's tevilah in the Torah: Leviticus 15:13;
Numbers 8:7-8; Leviticus 14:1-32.) In the Jewish Brit Chadasha Scriptures, as we have seen, none of these three aspects of
incorporation into the people of G-d is omitted. For where there
is faith, water immersion into Moshiach's Judaism in the name of
the G-d of Israel includes an eternal (spiritual) circumcision
(Colossians2:11-13), an eternal (spiritual) purification bath
(Titus 3:5), and a perfect, eternal blood sacrifice for sin
(Hebrews 9:12). Only those Bnei Avraham who have covenanted
themselves to the Moshiach Adoneinu in the mikveh may sit at the
table of Moshiach's Brit Chadasha Pesach and partake of its
blessing.
AN ETHICAL IMPERATIVE FROM THE G-D OF ISRAEL
Taking or not taking the Moshiach's tevilah is really not an
option, for the decision means obedience or disobedience to
a divine command from the G-d of Abraham, Isaac, and Jacob. And
who would argue with the risen Moshiach Adoneinu, G-d's mighty
Word come among us as an indestructible man? Certainly not the
first adherents of Moshiach's Judaism, for, upon his authority,
several thousand Messianic Jews were submitted to Moshiach's tevilah within the first few weeks after the resurrection of Moshiach. Just as Goyim had to get into the water to commit
themselves to Judaism, so now that the Moshiach has come and
is coming again, everyone must get into the water and
personally commit himself to Moshiach Adoneinu in order to remain
in the mainstream of true Biblical Judaism. Where there is no
true adherence to the Moshiach of Judaism, there is no true
adherence to Judaism. Anyone who refuses to take the Moshiach's tevilah automatically removes himself from true Biblical
Judaism, for as the Talmud does not fail to notice, "The world
was only created for the Moshiach" (Sanhedrin 98b) and "All the
prophets prophesied of nothing but the days of the Moshiach"
(Sanhedrin 99a). Some believers have had their spiritual life
seriously stunted because they were hesitant to obey Moshiach Adoneinu by taking the Moshiach's tevilah, others have
suddenly become sick and had much satanic attack, all because
they refused to obey Moshiach and submit to his tevilah. If you
have prayed to receive Moshiach Adoneinu, but have not yet taken
the Moshiach's tevilah, and are consequently sick or feel no
sense of blessing or nearness to G-d, now you know why. If you
want blessed, read what Moshiach Adoneinu says to do: "Anyone who
loves me will obey what I say; then my Father will love him, and
we will come to him and live within him" (Yochanan 14:23). Taking
the Moshiach's tevilah is no magic insurance policy freeing
people to live as they please without thought of the
consequences. Taking the Moshiach's tevilah is a moral matter,
and it means coming under the ethical direction and control of
the Jewish Moshiach Adoneinu. To live otherwise is to make a
mockery of one's tevilah. To refuse to take the Moshiach's tevila is in fact unethical behavior, since it is disobedience of
a mitzvoh of the G-d of Israel and his Moshiach (see Matthew
28:19). The spiritual Jew spends the rest of his life working
out the implications of his Moshiach's tevilah and what it means
spiritually and ethically to be living a Jewish life under the
leading of Moshiach. Without the intention of such a vital
faith, the ceremony of the Moshiach's tevilah is empty
and meaningless. Moshiach Adoneinu saves us through the tebilah (immersion) "of rebirth and renewing of the Ruach Hakodesh" (Tt 3:5), as we "are born from water and the Spirit"
(Yochanan 3:5). This does not mean that there is a quid quo pro
between not submitting to Moshiach's tevilah and going to Gehinnom, but it does mean that anyone who says that he believes
in Moshiach and yet refuses to submit to the Moshiach's tevilah is in danger of coming under the judgment of the word of G-d:
"The man who says 'I know him,' while he disobeys his mitzvot,
is a liar and a stranger to the truth" (I Yochanan 2:4). Moshiach Adoneinu commanded, "Make talmidim for Moshiach of all
the nations, giving them a tivilah in a mikveh mayim in Hashem,
the Name of HaAv, HaBen, and HaRuach HaKodesh, teaching them to
observe all that I have commanded you, And--hinei!--I (Moshiach)
am with you always, even unto the Kets haOlam hazeh (Mt.28:19-20 OJBC). The question is, do you want G-d to wash away your sins?
G-d knows that if you do, you'll get into the water. If you
refuse to get into the water, how do you plan on convincing G-d
that you're serious about wanting him to forgive you and wash
away your sins? Your token of repentance to convince both you and
G-d that you are serious about wanting your sins forgiven and
washed away is Moshiach's tevilah and your submitting to it.
Love is not mere lipservice. Love is something you do.
Your first expression of love for the Moshiach Adoneinu when you
become a disciple of Moshiach is to take the Moshiach's tevilah.
But first you must ask yourself how much you love G-d. Some
people love G-d so little that they don't even think G-d is worth
getting wet over. Moshiach Adoneinu says, "If you
love me you will obey my mitzvot" (Yochanan 14:15). From the
beginning days of the Kahal of Moshiach Adoneinu, there
was no time separation between believing and submitting to Moshiach's tevilah. Those who believed immediately sought the
Jewish tevilah of Moshiach Adoneinu. There was no mystery as to
what one could do if he sincerely desired to be saved from his
sins: believe on Moshiach Adoneinu and obey him through Moshiach's tevilahh, which is a token of your faith and
repentance. "And now why delay? Submit to Moshiach'