O, so you deny that the blood of Moshiach is necessary for the salvation of Jewish people? Straining out a gnat to swallow a camel? Are you like Ahmadinajad? Mahmoud Ahmadinejad deceitfully strains out a gnat about death camp "facts" so he can go to lahlah land and swallow the camel that the Holocaust never happened. Likewise,Pro-choice abortion advocates deceitfully strain out a gnat about whether the definition of the word "pregnancy" is a woman "with child" so they can go to lahlah land and swallow the camel that the abortion "holocaust" never happened. However, the term "serve" in Daniel 3:18; 7:14 is from the Aramaic word, pelach, which means to render religious service or perform religious rituals in honor of a deity, proving that the Bar Enosh Moshiach is the Zun Fun Der Oybershter. So if Isaiah 53:7 and Daniel 7:13 are referring to Moshiach, then the "Moshiach Lamb slain before the foundation of the world" stands behind all remission of sin like the Federal Reserve stands behind the Dollar. But the Moshiach Holocaust denier deceitfully strains out a gnat about no blood in Ninevah (notwithstanding all the blood in the 8th Century Beis Hamikdash standing behind Yonah's preaching in Ninevah) so as to swallow the camel that the word temurah (substitute: "this goes to death so that I can go to life" see the Kaporas prayer in the Prayer Book) is not in the Prayer Book kaporas prayer (which it is!). Moreover the Moshiach Holocaust deniers also swallow the camel that the Pesach lamb did not have "to go His temurah death" so that "I could escape death in Eretz Mitzrayim and go to LIFE." Therefore, Moshiach Holocaust deniers, what can we say? Enjoy your time in lahlah land with Ahmadinejad and the Planned Parenthood Mengeles! Better yet, wake up! SCROLL DOWN PLEASE JOIN 25 MILLION PEOPLE READING THE BIBLE ON THEIR SMART PHONE OR DOWNLOAD (IF YOU ARE UP FOR YIDDISH AND HEBREW) ON YOUR MOBILE DEVICE!

Good News. The one that you don't hear preached. The Besuras Hageulah. The Good News of Redemption. It has to do with a temurah. You might say, Why do I need a temurah? Look at Ruth, chapter 4, verse 7, where it says, "Now this was the custom in former times in Israel concerning geulah (redemption) and temurah (exchange)" (OJB). What is a Goel Redeemer? What does he do? He redeems or buys back that which was dead. He is also the redeemer for the living. Not only that, he makes an exchange. He becomes the exchange head of the household who purchases the Bride. He bears the expense, whatever it costs. The liability is his in order to confirm the transaction so that the whole enterprise of the redeemed people will go on. If you want to know the true Besuras HaGeulah, the one that saves, the one that redeems, the one that has been given, you must know that it has to do with the Chen vChesed Hashem, the Grace of G-d. However you can't talk about the Grace before you talk about the wrath. In the Ten Commandments (Aseres HaDibros), each commandment has mishpat mavet, a death penalty. If you're an idolater, that means death. If you're a blasphemer, that means death. If you're a Shabbos breaker, that means death. Remember the man who was gathering sticks, remember they took him into custody, they asked Hashem what to do with him, and the divine answer came back, Put him to death. Or what about the incorrigible drunkard. His parents took him to the Zekenim (Elders). They took him into custody. What do you want us to do with him, L-rd? Hashem said, Put him to death. So Commandment #5 is Mishpat Mavet. When you are incorrigible against the parents, it's the death penalty. Or what about the rotzeiach (murderer)? Premeditated murder? Okay, you take a life; we're going to take your life. The death penalty. The 6th Commandment. Mishpat mavet. Or the 7th Commandment. Whether it's immorality, adultery, fornication, homosexuality, bestiality, it's all the same. The death penalty. Mishpat mavet. What about the 8th Commandment? You have Achan. He takes something that is cherem and he steals it and hides it under his bed. He's a ganav (thief). The 8th Commandment entails the death penalty and that's what happens. Or what about the lying spies? There were 10 of them. "O no, G-d, You say that it's a good land and that You're giving us the land. But we say, This land will swallow us up. The giants are too much. We can't go in. And so we give an evil report. We lie about the land. We break the 9th Commandment." And what happens? 600,000 people die. And so do those 10 lying spies. If you're one of those people who are always telling little white lies, and maybe you hate arguments and lie to avoid them because you come from a dysfunctional family where lying was the name of the game, well you better stop it, because liars will burn in the Agam HaEish. I'm talking about the Ten Commandments! The Aseres HaDibros! And it's a very scarey thing. What about the person who is covetous for the pulpit. (I'm not coming to the meeting unless I'm given the pulpit.) Remember Korach. He was covetous for the Kehunah. He wanted the Priesthood. What happened to him? The earth swallowed him up and he went straight down to Gehinnom. That's the 10th Commandment. These are not Ten Suggestions; each one carries a Covenant Reprisal. Mishpat Mavet. The Death Penalty. And you have to go through the Torah and see each Commandment and let the enormity of it all fall on you, what happened to the law-breakers? Death! Death! Death! Death! Death! Death! Death! And then you get to Isaiah chapter 53. And you ask, Is this chapter talking about King Dovid's great Son, the Kinsman Redeemer who's going to make the geulah (redemption) and the temurah (exchange) of Ruth chapter 4, verse 7? Because remember Boaz came from the tribe of Yehudah or Judah, and Moshiach was supposed to come from the tribe of Judah according to the Torah. And it says here in Isaiah chapter 53, KEE NEEGZAR MEIERETZ CHAYYIM MIPEYSHA AMEE (HE WAS CUT OFF FROM THE LAND OF THE LIVING [HE DIED] (IN EXCHANGE) FOR THE TRANSGRESSION OF MY PEOPLE). So we see that Moshiach has to die. And that word death (mavet) is there. Also Moshiach's death is a link to the sacrificial system. Because Isaiah chapter 53 says Moshiach's death is an Asham guilt offering, which you see back in Numbers (Bamidbar) where even the righteous Nazerite has to have an Asham guilt offering. So Moshiach's death is a fulfillment. But after Moshiach makes this Asham guilt offering, it says in Isaiah chapter 53 that Hashem prolongs his days, which means an empty tomb and the Techiyas HaMoshiach (Resurrection of the Moshiach). So the kever (grave, tomb) of Isaiah chapter 53 is your kever. He's making a substitution, an exchange, a temurah. This is for you. His kever is your kever. We are talking about your redemption. Moshiach is the Lamb who is led to your slaughter. But Moshiach goes there in your place. So you are not your own. You have been bought with a price. Boaz paid to redeem with silver or gold. But the Pesach Lamb paid with his blood. And Moshiach is the Lamb led to the slaughter for the transgression of my people. This is for you. His temurah exchange is described in Isaiah chapter 53 like this: He was wounded (in exchange) for our transgressions. This is the Grace of G-d. Now, if you refuse to repent and go on sinning, if you say, Let us continue to sin so that Grace will abound, if you harden your lawless heart, then it will not go well with you. Moshiach will say, I never knew you. And the unrepentant ones will all alike perish. The Agam Eish is waiting for you. G-d is not mocked. So if you try to go on in your own way and refuse to repent, you are caught between a rock and a hard place. On the one hand, the innocent Lamb is led to your much deserved slaughter and Moshiach's kindness is meant to lead you to repentance. But if we do not repent, then when we get to Revelation we are reading about the wrath of the Lamb. So on the other hand, in the End, Moshiach will be against all those incorrigible people, those liars, those immoral people who do not repent. And teshuva or repentance is made more urgent by the fact that even believers have remnants of the basar problem of fallen humanity that is enslaved to the power of Chet Kadmon. The old self cockroach of their old nature is not entirely absent in this life, and has to be stomped on in the power of the Ruach Hakodesh through the daily renewal of the mind in the lev chadash of our spiritual halakhah in Moshiach. So if you're dealing with a so-called believer who's going on with an incorrigible spirit, with an immoral mind, with a lying tongue, you had better preach to him and say, Friend, make sure that you are walking in the truth! It's only the anshei emes that go to Heaven. Only the men of the truth. We're talking about the Derech Hashem Elokeichem. The Way of our G-d. The Way to Heaven. The Way to Walk. The Way of Life. The Way to Everlasting Life, Chayei Olam. There's a struggle going on inside of you every day. Every day you have to put on the whole armor of G-d. And the Bible says, Don't get proud but fear! You and I have a pride problem. Not just a flesh problem. And only by the Grace of G-d and the Ruach Hakodesh can we win this battle. By Chesed you have been saved, you have been redeemed, you have been restored to life. Through emunah and this is not your own doing, it is the work of Hashem, not the result of mitzvahs. So that no proud person can boast! Listen, you have got to humble yourself in a kehilah where the Bible is believed and faithfully taught. And if you're too proud to do that, if you're one of those know-it-all proud people that won't do that, then I don't know if you're saved or not, you're violating the 5th commandment, you're an incorrigible that won't listen to the Elders, I don't know if you're saved or not, you've got to work out your own salvation with fear and trembling. You have to put to death that cockroach pride problem that you have. You have to stomp on it every day by the power of the Ruach Hakodesh. That's why you need to be filled with the Ruach Hakodesh. I'm talking about the new way of the Ruach Hakodesh and not the old way of the written code. You can't get what we're talking about with a religious spirit pedantically and blindly keeping rules. We're not under law, we're under Grace. But you have to see the terror of the law. The wrath of the law. In order to come to the true Moshiach who spares you, who is your temurah, who intervenes. Moshiach takes the lightning. But, friend, you won't think that that lightning rod is very important if you never see a storm. You have to see the storm of Hashem's wrath, that He is a holy G-d: kadosh, kadosh, kadosh. And you've got to see that His holy nature is repulsed by your wickedness. For example, He says that homosexuality makes Him want to throw up. It is detestable to Him. Also bestiality, immorality, any kind of sin. And this is the Holy G-d you are dealing with. And this is why Yeshua had to come forth. Moshiach prayed, If possible, take this cup from me. I don't walk to drink their wrath. I don't want to drink the wrath that is coming to them. The wrath of G-d, Gehinnom wrath. This is what Moshiach has to save us from. But, friend, if you want to go on with your wickedness, and continue in all of that wickedness so that Grace will abound, then you don't understand the Aseres Hadibros (Ten Commandments) or the Goel Redeemer. You're lost. And if you think that you're really a good person and all of this doesn't apply to you, then you need to take another look at this person. I'm talking about an Orthodox Jew named Levy Aron. A religious Jew who needed to be born again. You must, Levy Aron, you must be born again. And, friend, we are not talking about Levy Aron, we are talking about you. This is you. We're talking about you and your corrupt human condition. That your yarmulke (and there is nothing wrong with a yarmulke) but there is something wrong with the way you are putting yourself forward. Levy Aron, we're talking to you, and to anyone who is not born again, and your religiosity and all the religious stuff that you are putting forward is a fraud! Let G-d's Word be true and every man a liar! This is the truth. You have to be one of the anshei emes. If you're not, you don't qualify. You've missed the mark. And that's why Rav Shaul says, I pommel my own flesh, I beat myself up, lest I myself become a castaway. Listen, friends, preach hard. And preach the terror of the law first, and then Grace. And make sure that people understand what Grace is. It is not a license to sin. It is not a sweet little religious thing that allows you to go on and on with your wickedness. You have to see what it cost the Moshiach to redeem you. Look at you. You were Ruth. You were lost in Moab. You were blind and without G-d and without hope in the world. And then the Goel Redeemer Kinsman showed up. To make an exchange, to make a temurah, to make the redemption and to purchase you. And the Goel Redeemer came not only for the dead but for the living. And the Goel Redeemer came so that your life could go on. And you were lost. You had come to the End. It was all over for you. The Law had brought you to one point. You had broken the Aseres Hadibros and you deserved death. That's what you deserved, Levy Aron. Death! Death! Death! Death! Death! Death! Death! Don't tell me you keep the Law! The Law is a wrathful thing. The Law has a death penalty! And we all break the Ten Commandments so we're all worthy of death. We are all Levy Aron, that's what your pride won't allow you to see. So like him you are blind. And because of the Ten Commandments, we all need a Goel Redeemer! And the Law had brought us to one place. We are condemned already. The lethal injection tubes are already in our arms. The prison warden is already ready to give the order to the executioner. The lethal injection fluid is already set to stream down the tubes into our lungs, into our veins, into our body. Then it's going to close us down. We won't be able to breathe. We won't be able to see. Soon everything will be black. Then the medical examiner will come in with his stethoscope and pronounce us dead. That's where the death penalties of the Aseres HaDibros bring you. Don't turn the sefer torah into a little harmless ornamental ritual object. See what it actually is. It is the warrant for your arrest and it is the execution order that puts you on death row in the death watch cell adjacent to the execution chamber. As has been pointed out above, what you might not know about the Aseres HaDibros can kill you. We are talking about the warrant for your arrest and your death. The terror of the law! And this put you in the very peril that necessitated the Moshiach's coming! When you read about HIS execution in the Scriptures, in Psalm 22 and also Isaiah chapter 53 and other Hebrew texts, you are supposed to see that this is your exchange, your temurah, your substitute (you are Barrabus), your vicarious execution. As it says in the Siddur, the Jewish Prayer Book, on Yom Kippur Eve, THIS ONE GOES TO HIS DEATH BUT I GO TO LIFE; THIS IS MY EXPIATION, THIS IS MY TEMURAH (EXCHANGE). So this is you. You are condemned by the Aseres HaDibros and you are on death row and you are without G-d and without hope in the world, and the Moshiach comes to die in exchange FOR you. He by his righteous death satisfies the Torah's full requirement, the full requirement of Mishpat Mavet for a sinner! And this is the Besuras HaGeulah that saves, that must be preached, this is the power of G-d for salvation for all who believe, Jewish people first! Now right here in the Babylonian Talmud Tractate Sanhedrin page 65 the b side of the page, it's talking about a golem. This is not a digression, as you will see. Now, what in the world is a golem? Gimel holam vav lamed final mem. A golem is a human figure of clay infused with life by magic. The Talmud says, Rabbah created a man and sent him over to Rabbi Zeirah. This is crazy! We don't want to believe in crazy stuff! We want to believe in the truth. We believe in a historical Jewish faith, that G-d did certain things in history. Now why would the rabbis say it is okay to read this lie? That it's okay to sit and get completely into this Talmudic page reading about this non-existant crazy golem but they won't let you read about the guf haruchani, the spiritual resurrection body of the risen Moshiach seen by credible Orthodox Jewish eye-witnesses. As a matter of fact when we did the Brit Chadasha in Yiddish and before that in English, the rabbis put up posters all over the Jewish community, RABBIS WARN JEWISH COMMUNITY, BEWARE OF THE BOOK! Now the rabbis are not talking about this book, the Talmud, Tractate Sanhedrin page 65b about this non-existant golem that is so reverently and so soberly attested to, but is actually a lie, it didn't happen. There's no such thing as a body made up of clay, a clay human figure infused with life by magic. It's crazy. The rabbis say it's okay to read a lie. You won't find a poster in the Jewish community where the rabbis say, Don't read Sanhedrin 65b in the Talmud about the Golem! That's quite all right. There's no problem with that. But there's a big problem when you tell them about the Moshiach's resurrection body. Now, let's get serious. As far as I'm concerned, this body that I have right now is going to the graveyard. And if you can show me that there is credible evidence that there is a guf haruchani, a spiritual resurrection body, and that Moshiach's prototype of that body was actually seen by credible Jewish eye-witnesses, Orthodox Jews, and that Moshiach actually stood up alive from the dead, without shachat (corruption) as is predicted of Moshiach in Psalm 16--what does Yochanan the Shliach say, That which we have touched with our own hands, which our own eyes have looked upon, at which we have gazed with our own eyes, the spiritual resurrection body, the guf haruchani of Moshiach, of which we are eye-witnesses, and of which we attest and give sober eidus testimony. There were Eleven of them that stood up with Kefa in the Ulam Shlomo in the Beis HaMikdash. And they preached fearlessly, at risk of death, and three thousand Orthodox Jews came to faith. And this was Shavuos, 33 C.E. And then shortly after that the Moshiach appeared alive in Moshiach's Techiyas HaMoshiach glory to the persecutor Rav Shaul, a talmid of the Tanna Gamliel. Now we have had persecution at Beth Shalom. We've had a van blown up, we've had bullets shot through our show window where we had the Bible on display, we've had cars stolen, we've had people try to break in, we've had bomb threats, we've had a wiretap on our phone, we've had these posters put around libeling us and saying DON'T READ THE BOOK! DON'T READ THE BOOK! In other words, Don't look at the evidence that Moshiach is alive! Listen, I want you to look at one little verse in a letter written around 49 C.E., which looks back to an early meeting of three Shluchim who all saw the spiritual body, the guf haruchani of the Risen Moshiach. They all died al-kiddush Hashem for their Jewish Orthodox faith. In Galatians, the first chapter, the 18th verse, Rav Shaul explains that three years after he witnessed the Resurrection from the Dead of Moshiach, he went up to Jerusalem and he spent 15 days with Kefa and he met also Yaakov Ben Dovid the half-brother of Moshiach. And the three of them compared notes. All three of them had become eye-witnesses of the Techiyas HaMoshiach. Two of the three were unbelivers when they became eye-witnesses, so they were not predisposed to believe. And one of them was so afraid, he was too much in terror to be a Shliach. And the other two were just unbelievers. But the proof that brought them altogether in Kefa's house in Jerusalem was that Moshiach had actually appeared alive to them in separate resurrection appearances. And we know exactly when this happened and a little over a decade after the fateful meeting happened, the meeting was chronicled in a letter written to the Kehilah in Galatia dated about 49 C.E. And in less than two decades after this letter was written all three of them would give their lives al Kiddush Hashem as martyrs to seal the truth of their testimony about the Techiyas HaMoshiach. In Galatians 1:18 Rav Shaul writes that he spent 15 days in Kefa's house. And Rav Shaul also met the other leader Yaakov Ben Dovid. Think about that, friends. The three of them, these men who would die as martyrs, what were they discussing in Jeruslem? They weren't sitting around talking about a golem! They weren't talking about Talmudic bubbe meises. They weren't talking about a non-existant golem body that never happened, that's made up, that's just superstitious folk lore, something crazy like the Dr. Frankenstein story. Dr Frankenstein creates a man and the man chases him all around the laboratory! Something crazy like that. Friend, you need to put your Talmudic tome aside, because one of these days you personally are going to need the guf haruchani, the resurrection body of glory, that these three Orthodox Jewish martyrs saw and attested to. And Moshiach's body did not see corruption! And it's right there in Psalm 16. No shachat, no corruption in the tomb. Now if what these men in Galatians 1:18 discussed was a lie, then Psalm 16 is a lie. Now if you think that in the Tanakh when the prophet Zecharyah tells you that the Moshiach's personal name is Yeshua, if you think Zecharyah the Navi is a liar, then you had better be careful, because the Bible says, Let G-d's Word be true and every man a liar! And when you look at the way the Jewish rabbis translated that passage into Greek, you see they used the word EE-EE-soos or J-E-S-U-S. I'm talking about a verse in Zecharyah 6:11-12 which refers to the Kohen Gadol (High Priest 560-490 B.C.E.) who with the other Exiles had been buried in the Golus (Babylonian Exile) and then was raised up in the Return to supervise the rebuilding of the Beis Hamikdash. This individual's name happened to be Yehoshua or Joshua and in the Targum Hashivim the rabbi translators rendered the word EE-EE-soos or J-E-S-U-S. Now here is the astounding thing that the prophet Zecharyah did. He walked up to this Kohen Gadol named J-E-S-U-S and Zecharyah (Zechariah) said to him, Your name, J-E-S-U-S, is the Moshiach's Name! And you can see in the Jerusalem Talmud that the word Tzemach means Moshiach. Berachot 2, Halacha 4 (Moshiach's) Name is Tzemach. And think how many years before Yeshua appeared that Zecharyah HaNavi made that prediction! Now imagine this! Think what it would have been like if a prophet had gone up to George Washington on his inauguration in 1789 and had said, Behold the Man whose Name is the 9-11 President! (We know that the 9-11 President was also named George, George W. Bush.) But who but a prophet could have made a prediction like that! What an anointing such a prophet would have had to have had to have made such a prophecy. This is why the Bible is the Bible, every word is inerrant! Now, maybe at the time, in 1789, a lot of people would have said, What is the 9-11 President? And during Zecharyah's day, a lot of people might have said, What is the Tzemach? What does that mean? Branch? Branch of what? What are you talking about? Its kind of cryptic. But, behold the man? What man? George? Whose Name is the 9-11 President! And Behold the man? What man? J-E-S-U-S ! Yeshua! Yehoshua! Whose Name is the Tzemach (Moshiach)! There it is, the Name of the Messiah in the Tanakh. It's not Menachem in Zecharyah 6:11-12. Now if you are going to call Zecharyah a liar, if youre going to tell Zecharyah you know more than he does, if youre going to tell your children that they can't mention his name in your house, No, we dont believe in J- - - -! No, never believe anything about him! No, you cannot have a Bible, children. It is halachically forbidden for you to have a New Testament. No, you can't read this material because Zecharyah HaNavi is a liar in what he wrote in Zecharyah 6:11-12 in the Tanakh that Yeshua or Yehoshua would be Moshiach's Name (Yeshua is the other name of this Yehoshua in Ezra 3:8)! Now if you want to call Zecharyah a liar, you can; but the Bible says, Let G-d's Word be true and every man a liar! I don't want to stand in the Day of Judgment and be told that I'm a liar. I don't want to be thrown into Gehinnom! I don't want to be thrown into Eish Olam! And I don't want to live a lie. Or be guilty. And you know a lot of people have guilt. The Bible speaks about guilt. The Bible says that there has been guilt in this world ever since sin entered this world. The first man was guilty. He tried to cover up, tried a big cover-up. It didn't work. And G-d said, Where are you, Adam? And with his guilt, the first man tried to hide from G-d. He was running from G-d. What do you do with guilt? Do you try to suppress it? Do you try to work it out with some psychosomatic illness? Do you try to work it out with anger? Do you just try to change the subject and run from it? Or do you try to face it? Do you face the dreadful consequences of it? Do you say, Look, I need a kaporah. I need this guilt removed. I need a Savior, the Goel Haolam Savior of the World to take this guilt away from me, to carry it away and set me right with Hashem. It says that if we will make viddui confession with our mouth of Yeshua the Moshiach and if we will believe in our hearts that Hashem raised Moshiach from the dead, then we will be redeemed and set free. We need to tell him, Rabbono Shel Olam, that all my life I've been running from this Man. This Man. And all my life I've been telling my children and my mother and father have been telling me, Don't believe in this Man! But I can't get away from this guilt. It says, If you confess with your mouth, if you confess your sin, He is faithful and just. We have a kaporah. We have that which appeases or satisfies the just wrath of Hashem, the propitiation for our sin. And we can receive the forgiveness of Hashem and Moshiach's blood will justify us by faith and we can live by faith and we can walk in that newness of life. Everything I just said is in the last two or three verses of Isaiah chapter 53. Now, people tried to taunt Rav Shaul, reminding him that he participated in the stoning of Stephen. But he said, Yes, but now I'm a new creature. And what I did I did in ignorance and Hashem has forgiven me. Pray this prayer. Rabbono Shel Olam, thank you for Yeshua. I believe He died for my sins. He took my guilt. He carried it away. He gave me a new start. Moshiach Ben Dovid, come into my heart, forgive my sins. I yield my will to you. Take control of my life. And I will serve the Moshiach and follow you all the days of my life. And everybody said, Amen. (c) copyright 2011 AFII. DOCTRINE STRAIGHT? ON SHAVUOS (PENTECOST) ONE PENTECOSTAL MINISTER GAVE ANOTHER PENTECOSTAL MINISTER A KIDNEY IN A SUCCESSFUL KIDNEY TRANSPLANT OPERATION Description: Linda received a new kidney on Pentecost, one Pentecostal pre... on TwitpicGET THE OJB BIBLE FOR YOUR SMART PHONE AND SIX MINUTE DOWNLOAD FREE ORTHODOX JEWISH BIBLE EBOOK READABLE ON YOUR COMPUTER SCREEN


Our yeshiva is meeting in Crown Heights and online. And there is an all-important smicha with fasting and without titles or rigmarole on p.986 of the OJB because the only thing that matters is to escape the dera'on olam in Dan 12:2 and get an "eved tov v'ne'eman" not from Rebbe Schneerson in Crown Heights but Rebbe Melech HaMoshiach Ben Dovid in the Olam Haba. See Orthodox Jewish Brit Chadasha translated specifically for the meshichist yid.


RABBI'S BIBLE (for a Meshichist Yid)




Not long ago a Bible believer got into a debate with an august

representative of an organization self-styled as some sort of

"Supreme" U.S. Rabbinical Court. This rabbi was standing in front

of some television cameras attempting to "excommunicate" American

Jewish people because of their Messianic faith. This is a true





The Debate in a Nutshell




In short, the debate went something like this.




The rabbi said to the Bible believer, "Are you a Jew?"


The Bible believer replied, "Was Ruth a Jew?"


The rabbi asked, "Are you a missionary?"


The Bible believer replied, "Are you a missionary?"


The rabbi shouted, "I most certainly am not!"


The Bible believer asked, "If you are not a missionary, then

why have you rabbis lawlessly wrested authority from the kohanim (priests)

and are now missionizing Jewish people away from a

faith squarely founded on true Biblical apocalyptic Torah

Judaism as taught by the Jewish Bible?" The rabbi said (without

challenging the truth of the indictment), "Because the

priesthood became corrupted by the Romans, and then the

Temple was destroyed in 70 C.E." The Bible believer said,

"One kohen (priest) was not corrupted and his temple was not

destroyed." The rabbi paused and looked at the Bible believer

quizzically. . . "Which one was that?"


The Bible believer said, "The Messiah-Priest that King David

foretold in Psalm 110,[1] the

portentous priest Zechariah also

identified with the name of Moshiach (Messiah) in

Zechariah 6:11-12 [2] 3:8 [3]--the

very name Ezra called Yeshua (Aramaic form of Yehoshua) in the

book of Ezra (3:8)!"[4] (See end notes referred to by

bracketed [ ] numbers for all Scripture citations.) He paused again,

swallowing hard. A little bit later in the debate he wiped a

tear from his right eye. He couldn't refute the Biblical

argument, a position he had never heard before, apparently, and

one for which he had no answer. What follows is a more complete

presentation of the Biblical argument.




The Jewish Bible Must Interpret Itself




The history of the Exodus is given to us in the Torah of Moses.

There we read that a whole rebellious generation passed away

leaving only a righteous remnant of two holy survivors of the

Exodus to inherit the promised life in the Holy Land:

Yehoshua (or Joshua--the Aramaic form is

Yeshua--see Nehemiah 8:17) and Caleb.

This is paradigmatic history, for it provides a prophetic model

as a sign of things to come, as does the prophecy about

Moshiach found in the reference to the two ominous olive trees in the book

of Zechariah 4.[5]

In fact, Yehoshua (or Joshua) is himself a

sign of the Moshiach, as we shall see. The fact that the Aramaic form

of Yehoshua or Joshua is Yeshua

[see Nehemiah 8:17] will prove

very significant later when we see that the Tanakh teaches this

name is to become Moshiach's personal name. "Joshua/Yeshua" is

indeed one of the portentous and ominous names of "anshei mofet"

("sign-men) in the Hebrew Scriptures (Zech 3:8).

[2]" A rabbi might challenge

this and say, "This is like telling an American that something

which happened to the Pilgrims is paradigmatic of American

history. Or, again, this is like saying that George Washington

is a prophetic sign of the last and greatest American President!

Why is one necessarily the predictive model of the other?"

Why? Because the Jewish Bible must be allowed to interpret

itself. And, in the Jewish Bible, Yeshayah (Isaiah) 49:8 [6]

infers that Yehoshua or Joshua/Yeshua is in fact a sign of the Moshiach.

Therefore, if anyone wants to argue, let him argue

with G-d and his holy Word in the writing of his holy prophet, Isaiah.

It was Joshua who assigned the land of the promised inheritance

to the individual tribes and families. Isaiah 49:8 alludes to this

activity. This key verse infers that King Moshiach, the Servant

of the L-rd, is the new Joshua, for in his own person the Moshiach

will bring the promised new life for the people, which is their

covenant inheritance.


Or a rabbi might say, "If in fact it is the one you say who is

the Prince of Peace, the new Joshua, as it were, to bring the

people out of the Golus (Exile) and into the land of eternal

Sabbath rest, then where is all the world peace the Prophets said

the Moshiach would bring?" Answer: G-d did not promise peace to

a world that rejects him, Rabbi. But those who receive

the spiritual bris milah (covenant of circumcision) and

the justification peace the Moshiach brings are in actuality raised

to a new spiritual existence with Moshiach in anticipation of the

Olam HaBa (the World to Come), and in anticipation of the

Resurrection Age and its peace. But how can we have the latter

if we refuse the former? How can we have the Olam HaBa of Moshiach

if we reject Moshiach's Brit Chadasha life in the Ruach HaKodesh (Holy Spirit)?


To continue, Bamidbar (Numbers) 34:19 [7] tells us that Caleb (Kalev)

was from the Moshiach's tribe, the tribe of Judah. Caleb in the

history of the Torah is thus a continuing sign-man or mofet man

(mofet is Hebrew for sign or omen or

portent [2]) of the remnant

of one, the King Moshiach of the tribe of Judah, indicated before

Caleb in places like Bereshis (Genesis)

49:10 [8] and after

Caleb in several places in the Jewish Bible, as we shall see.

This righteous-remnant-of-one motif reappears later in the

Servant Songs of Yeshayah (Isaiah) chapters 42- 53, where an idealized

Israel is called Yeshurun [9] and then is seen in counterpoint to

a suffering, dying and death-conquering Moshiach, the Servant of

the L-rd. [10]

Proof of this last statement will be offered

presently, when we see how the Jewish Bible ties all these

prophetic strands together. Yehoshua is a Symbol of

King Moshiach Yehoshua (Joshua, Yeshua) is called "the servant of the L-rd"

in the book of Joshua. [11] Like

Caleb, Joshua is also a sign-

man, an ominous mofet of the King Messiah, for Joshua is an agent

of chesed (undeserved, unmerited mercy e.g. in the case of the

prostitute Rahab) and of wrath and judgment or condemnation, in

the holy war of G-d against the seven wicked nations in the

Promised Land. The prophet Daniel, who also speaks of both the

chesed of chayei olam (eternal life) as well as judgment and

condemnation, [12] gives

us a glorious apocalyptic picture of this

coming King, this Moshiach of the Clouds.


Furthermore, Devorim (Deuteronomy) 18:15-19 [14] foretells the prophet like

Moses that G-d will raise up in the Promised Land, the Prophet- Moshiach.


A rabbi might interrupt right here and say, "Wait! This

reference to a Moses-like prophet who is to come is not

necessarily referring to the Moshiach!" Again, let the Jewish

Bible interpret itself: Yeshayah (Isaiah)

[15] infers that the Moshiach will be a

new Moses. Therefore, don't argue with man,

argue with G-d's Holy Word. Argue with Isaiah 42:15-16; 49:9-10.


The immediate (not final) fulfillment of the Deuteronomy 18:15-19 prophecy is

Yehoshua (Joshua/Yeshua). The Sages (Avot 1:1) tell us that Moses accepted

the Torah from Sinai and

transmitted it to Joshua/Yeshua. Not only that, Joshua/Yeshua is

indeed a Moses-like prophet, because it was to Joshua and not to

Moses that G-d gave the revelation of the boundaries of the

tribal portions of Eretz Yisrael. Moses died in the wilderness because

he angered G-d, but Joshua led the people victoriously to the

promised new life in the Holy Land. Thus, Joshua (the Aramaic

form of whose name is Yeshua

--see Nehemiah 8:17) is a prophetic

sign of the King Moshiach, the ruler from among his brethren who,

like Moses and Prince Joseph, the Savior in Egypt, would lead

Israel's true faithful remnant all the way from the rebellious

unbelief resulting in death in the wilderness to the eternal

salvation and Messianic deliverance foreshadowed in the book of



That the rabbis were not ignorant of the Messianic

interpretation of the Torah given above is shown in the

Midrash on the Psalms (translated by Rabbi William Braude, Yale University

Press, 1959, Volume 1, pages 4-7). In this rabbinic work we find

David explicitly likened to Moses and, on the same page,

Devarim (Deuteronomy) 18:15 is quoted,

`A prophet will the L-rd thy G-d

raise up unto thee, from the midst of thee, of thy brethren,

like unto me (Moses)."[14]

That Deuteronomy 18:15, then, is a

Messianic prophecy fulfllled ultimately in the Moshiach, the Son

of David, should be clear enough. Confirmation comes in II

Samuel [16] and in Isaiah,

[17] which tell us that David's "house" will

bring the Moshiach, and also in Ezekiel, which gives us the title

of Moshiach, "David my Servant". [18]


The deduction of the thoughtful, then, is that Rashi's

interpretation of Deuteronomy 18:19 [14] is all the more

frightening. According to Rashi, the text of this passage means

that unbelievers will be put to death. So it is no light thing

to refuse to believe in the divine clues to the identity of the Moshiach set forth in the Tanakh. That is why the following

material should be read prayerfully, with careful study of each

Biblical reference in the Tanakh (Torah, Prophets, and Writings

of the Hebrew Bible). Tanakh-refusers, take heed!




Attempting to Evade the Jewish Bible Is Futile




Those who use the Holocaust to justify either their atheism or

their tendency to devalue the authority of the Jewish Bible should remember that Satan, not G-d,

is the author of Nazism and anti-

Semitism. But when Jewish men like Karl Marx and Trotsky laughed

at the Biblical prospect of a future punishment (in spite of the

doctrine of Gehinnom or hell indicated by texts like that of Daniel 12:2 [12]), and when they ridiculed Holy Scripture

like Deuteronomy 18:19 [14],

such folly (by more than a few who were

ostensibly Jews) contributed, in league with the universal

Marxist cry for bloody revolution, to give many Europeans dangerous

misperceptions about the Jewish people as a whole. The erroneous

but nonetheless terrifying specter of Tanakh-rejecting Jews in

control of the Communist Parties together with the Right-wing

European reaction to this, fueling latent Western anti-Semitism,

helped provide Hitler with his demonic opportunity and Satanic



And, pardon the Biblical Jewish expression, but it was

particularly here that many of the clergymen of the world and

even many of the rabbis of the shul were all too often worthless

prophetic "watch dogs," as it says, "mute [watch] dogs that cannot bark," that "lie around and dream."

[19] While the coming storm of

"the time of trouble for Jacob"[20]

threatened ominously on the

horizon, many of the clergymen of the world and many of the

rabbis of the shul spent more effort meditating on extra-Biblical

thought than on the Jewish Prophets. G-d says, "I am against the

shepherds and will hold them accountable for my flock. I will

remove them from tending the flock." [21]

The point is not that

proper rabbinic Biblical exegesis and homiletics would have

averted the Holocaust or that the 6,000,000 somehow could have

escaped Hitler's Satanic trap. The point is that prophets and

preachers are given by G-d for giving warning, and the warning is

in the Jewish Scriptures and not in the tradition or theology of

men. And woe to the preacher,

Jewish or not, who does not preach

the Jewish Scriptures. This also applies to those who claim to

know the Moshiach but do not love his ancient people and pay only

empty lip service to the task of feeding his Jewish lambs the

pure milk of the Word of G-d.


To illustrate this point, if one's loved one is standing on the

train tracks, one may not be able to prevent disaster, but one

certainly cannot justify not even shouting, "Here comes the

train!" The Tanakh speaks about the Holocaust "train"

coming in Deuteronomy and

Jeremiah and many other places, but there is a

famine of hearing the Word of G-d, because preachers and rabbis

have not carried out their responsibility to preach the Word,

especially the word of warning regarding the coming Messianic



Those who say they are "orthodox" because they ascribe to the

"Principles of the Faith" of Maimonides should remember that

Maimonides didn't exposit the pure Torah and the Prophets;

Maimonides attempted to syncretize Biblical and Aristotelian

thought. Are we required to believe that this Maimonidean hybrid,

even if it contradicts the Jewish Bible, is, in any sense of the

word, "representative" of Judaism?


Instead of preaching the pure apocalyptic Torah Judaism of

Moses and the Prophets, the clergymen of the world and the rabbis of

the shul have too often retreated to the liberal seminaries and

the Talmudic yeshivas. Instead of warning the Jewish people

(like Jeremiah and Esther's Mordecai) of the coming tribulation, the

blind go leading the blind, even in the face of Satan's yawning

pit. Thank G-d that Jeremiah foresaw the end-time fulfillment of

the true trans-cultural Judaism of Moshiach and the

eschatological leaders that G-d would raise up in the latter days: "Then I

will give you shepherds after my own heart, who will lead you

with knowledge and understanding"[22].


Are not terrifying Torah readings like Deuteronomy 18:19 [14]

and 28:15-68 [23] with their horrifying modern historical

illustrations enough to wake up anyone, even liberal clergymen,

even their liberal congregants, even "orthodox" clergy and


At just this point someone might try to "strain out a gnat,"

charging us with misconstruing the Biblical context. Someone

might then "swallow the camel" by pretending that this betrayal

of the Jewish Bible by religious leaders has not happened or that

there have not been horrendous consequences. Or someone might

smile and say, "I don't believe that G-d would allow people

to throw themselves into eternal torment in Gehinnom. Nor, for

that matter, do I believe that the Bible, with its absolutes,

means what it says." Marx didn't believe Biblical absolutes,

either. Neither did Trotsky, nor Hitler, nor Pontius Pilate.


Would you like to share their willfully wicked opinion (and their

company) forever? Here a rabbi might say, "If there is anyone

`willfully wicked,' it is those so-called `church members' who

stood by silently as Jews went to the Holocaust." True, but Corrie ten Boom (see The Hiding Place, Fleming Revell, 1971)

didn't stand by silently. Nor did others. As far as the fate of

those who died in the Holocaust is concerned, G-d knows those who

are His. You can be sure of that. And as far as the true

followers of Moshiach are concerned, it is clear that there are

"weeds" marked for Gehinnom, even among the "wheat" of

Moshiach's true followers (see Mt.13:24-30; 7:21-23, etc). All will have

to stand before the Moshiach

(Rom.14:10), who endured his own personal Holocaust for the salvation of his Jewish people. But

we're dealing with a different problem here. We're dealing with

the issue of the reality of a Holy G-d and the reality of Satanic

evil and hellish curses. We are using the Holocaust to refute scoffers

and doubters, and with all severity urging everyone, Jew and non-

Jew alike, clergyman and rabbi alike, to take a more serious look

at the Biblical Moshiach in the Tanakh, knowing that many will

casually ignore the Word and not even deign to look up the

Tanakh references cited here, so willfully wicked is the world.


"But wait," you say. "Now you're bringing in original sin (`Willfully wicked'), aren't you? I don't believe in it! What

kind of G-d would let the whole of humanity corrupt itself?" Read Psalm 51:5,10 [25] on natural, fallen, human depravity and the

needed spiritual bris milah of regeneration and complete inward spiritual change. G-d is perfect and He created mankind good in

His perfect image. It was no fault of G-d's that a free humanity

used its freedom (both primordially and perennially) to corrupt

itself. G-d has fully revealed a new humanity not only in the

historic people (in whom his Word has been enfleshed), but also

in his incorruptible, G-d-mediating, Word. The Holy One of Israel

commands us to yield to the new creation of his personal Word,

his Moshiach, by a new spiritual birth into Moshiach's new humanity,

the people of the Malchut HaShomayim (the Kingdom of Heaven).

"What about the good and innocent people who never even heard

about the Moshiach?" you ask.


This is a loaded question, assuming as it does (and the Jewish

Bible does not) that good and innocent people exist, and, since

they presumeably are so good and innocent, don't need to hear

about any Redeemer anyway, really, since they are not themselves

sinful either in what they do or in what they are, and do not

need redemption from sin's bondage and penalty. See, however, Psalm

14:3, which says, "there is no one that does good."[26] Think

about it. If you are not unfaithful to your wife, you do not

appreciate the loaded question, "When will you stop being

unfaithful to your wife?" Do you think G-d appreciates the loaded

question, "When will G-d stop punishing the innocent?" G-d has

freely chosen to give his Word to us that we might faithfully

communicate his Word to others. If we refuse to believe the

Jewish Bible, if we refuse to communicate it to a lost and dying

world, is it G-d's fault or our fault that our own disobedient

unbelief causes a "famine of hearing the word of the L-rd"? [27]

"All this is just the same old message," you say. "It's the

tired old message that has led to so much anti-Semitism." Don't

confuse the message with the messengers! Many rabbis have also

been less than responsible messengers and yet this fact gives no

warrant to throw out the Jewish Bible and its message. Not all

who say they are followers of the Moshiach are true believers in

fact. Those who claim to follow the Moshiach ought to live as

He lived. [28] The fact that religious men have failed only proves

that religion is not enough. What is needed is a new spiritual

birth and the sanctifying power of divine love and wisdom.

Unlike men, this will never fail, for what is from G-d cannot be

defeated. Also, if anyone claims to be a follower of Moshiach and yet hates the Jewish people (or any other people), this very fact

throws his salvation into question, for it says somewhere, "He

who loveth not...abideth (remains in) death." Yehoshua is a Prophetic Sign of the Servant of the L-rd Yehoshua is called "the servant of the L-rd" in the book of

Joshua [11]. And Bamidbar (Numbers) [29] calls him "the man in

whom is (the) Spirit", making His person a prophetic sign of the

one who is to come, the Servant of the L-rd filled with "My

Spirit" (Isaiah 42:1 [30]). This one who is to come will bring

His Torah. [31] The Moshiach's Torah or teaching will be presented

shortly in what follows.


See Midrash Qoheleth on Ecclesiastes 11:8: "The Law which man

learns in this world is vanity compared with the Law of the

Messiah." According to Isaiah, this one who is to come will be

given as a light to the nations [32] and to his own people as a

covenant [32] to be cut off [10] and to sprinkle many nations

[10] with His outpoured life, which G-d gives as an asham (guilt

offering--see Isaiah 53:10 [10]) and kapparah for sin. To

summarize, then, the nation of Israel is given the idealized name Yeshurun ("the upright one") both in the Torah [34] [35] and in

Isaiah, [9] and, in prophecy, the nation of Israel as servant

[35] [37] is placed in counterpoint to an individual, the Servant of

the L-rd Moshiach [30] [38] [10], an eschatological figure,

who will eschatologically restore the nation of Israel to her

true faith and also completely turn around and change the whole

world (see Isaiah 49:5-6.[39])




The Moshiach Is Equated With the Servant




The splendor of the ideal ruler of Israel is described in

Isaiah. [40] [17] Righteousness [17] and a special anointing for

his task [17] characterize both this ideal ruler (called "G-d-

with-us") and the Servant of the L-rd [10] [30], as if to suggest

that they are the same person. The ruler, through the Davidic covenant, witnesses about G-d's nature and saving purposes to

those outside the covenant,[41] a function that is also assigned

to the Servant. [39] If there is still any question that the two

(the ideal ruler and the Servant) are the same person, the Moshiach, then the prophet Zecharyah (Zechariah) settles the question

in a key text, Zechariah 3:8 [2] a post-exilic prophecy where the Moshiach,

spoken of as "the Branch" (TZEMACH of David), is equated with the

Servant. [2] Not only that, but in the same passage, [2] the post-

Exilic High Priest named Yehoshua or Joshua [Yeshua--Ezra 3:8] is

referred to as a mofet, a portentous sign of Moshiach! And this

later Joshua is, of course, the portentous eschatological figure,

the high priest Yehoshua (Joshua, Yeshua) returning from the

Exile to a nation resurrected from unclean death in the Golus (Exile).

This kohen (priest) brought back from the Golus's unclean death

(Zechariah 3:1-8) is like David's Moshiach-Kohen in Psalm 110---

that is, a kohen Zechariah imbues with Messianic portent [3], as

it says:


"And speak unto him, saying, 'Thus speaketh the L-rd of hosts,

saying, "Behold, the man whose name is BRANCH; and he shall

branch out from this place, and he shall build the temple of the

L-rd. It is he who will build the temple of the L-rd, and he

will be clothed with majesty, and he will sit and rule upon his

throne; and he shall be a priest upon his throne and the counsel of peace

shall be between them both."






The Alternative NAME for Yehoshua Is Yeshua! Ezra 3:8 [4] gives the alternative name of this Yehoshua, who is

called a "wondrous sign" of the Moshiach in Zechariah 3:8 [2].

The alternative [Aramaic] name for the same individual, Yehoshua or Joshua, is Yeshua! [4] Yeshayah (Isaiah) 49:8 [6] pointed to

Moses' successor, the ruler who entered the Promised Land, and

gave the portent that in this Yeshua [Nehemiah 8:17 in the Hebrew

Bible says Yehoshua/Joshua is also Yeshua] is an omen of the Moshiach! Zecharyah (Zechariah) [2] [3] pointed to Aaron's

successor, the high priest who entered the Promised Land from the

Exile, and predicted that in this Yeshua (Ezra 3:8 in the Hebrew

Bible says this Yehoshua/Joshua is also named Yeshua) is an omen

of the Messiah! "Branch" [or "Moshiach"] is his [Yeshua's] name,

it says clearly in Zechariah 6:12.


A rabbi might object here and say, "Yes, but even if the Moshiach's name is foretold to be "Yeshua" in our Hebrew Bible,

that still doesn't prove that your Yeshua is our Yeshua!"


Rabbi, we reply, the Jewish Bible says that many Goyim will

believe in the Moshiach, [8] [31] will be sprinkled by his

priestly sacrifice, [10] and find life in his light. [32] But

the Jewish Bible is also aware of the perennial unbelief of Israel's

leaders [19] and of the fact that the Jewish people would in

large part reject the Moshiach [10] until the latter days. [44] Can

any other "Yeshua" ever fulfill these prophecies better than Yeshua of Nazareth? Furthermore, Daniel foretold that the coming of the Moshiach must precede the fall of the post-exilic Temple (Bais Hamikdash) [45] and must occur 483 years [45] after the decree to

restore and rebuild Jerusalem, [45] referring to Artaxerxes'

decree (see Ezra 7:12-16,[46] 457 B.C.E.), which gets us to

approximately 27 C.E., when Moshiach Yeshua was beginning his

ministry. Which other Moshiach, which other "Yeshua," is there?



The Davidic Kohen-Moshiach Was Foretold in the Tanakh The "priest of G-d" in Genesis,[47] whom David declares (Psalm

110) to be the establisher of the Messianic order of the Davidic

Priesthood, is Melchizedek. In Psalm 110:4 [1] David refers to

the Moshiach as a "priest forever after the order of Melchizedek"

(and not after the order of Aaron, for the Messiah was to come

from the tribe of Judah and from the lineage of David [16] [48]

and thus be a king-priest like Melchizedek in Genesis [47]).

Therefore, the two ominous olive trees in Zechariah [5] symbolize

the kingly Davidic heir (Zerubbabel) and the priestly overseer of

the Bais Hamikdash, the Jerusalem Temple (Yehoshua [2]) and are

portents of the Davidic ruler/king-priest after the order of

Melchizedek, that is, the coming one, the Moshiach.




The Divine Word took Human Form to Become Our Priestly Healer



The word of G-d came from heaven and tabernacled (pitched his

tent) with Moses. This was the same divine Word who did his work

as an inscriber of thc Ten Commandments into stone. Thus the

holy configuration of the Word in the ark, orbited by ministering

priests and symbolic furnishings, was an earthly replica of the

heavenly pattern of glory shown to Moses on the mountain. [45]

This one and only personal Word of G-d who came from heaven and

revealed his "pattern" of glory to Moses on the mountain, is worthy of worship (as is the Son of Man; see Daniel [13]). Where

does the Tanakh say that the Word of G-d is worthy of worship?

See Psalm 56:10 [50], which says, "In G-d will I praise his

word." The Word of G-d is the divine agent in creation, as it says "By

the word of the L-rd were the heavens made" (Psalm 33:6 [51]).

Like Moshiach the Judge in Isaiah 42:4,[31] the Word of G-d is

also the divine Word of Judgment who comes at the end of the age

and is personified as the supernatural Moshiach of the Clouds,

"the Son of Man" [Bar Enosh] in Daniel [13] [52].


"Wait," a rabbi might interject. "This you will have to prove

to me from the Tanakh, this notion that the Son of Man is not

only Moshiach but Hashem's Word." Should we be surprised that the

supernatural being which Daniel sees coming from Heaven in Daniel

[13] is a human-like picture of the Moshiach who is also called

"G-d-with-us" in Isaiah 7:14? Should we be surprised that the

supernatural Son Isaiah calls "Mighty G-d" in Isaiah [40] or

should we be surprised that the universal Priest-King that David

calls "my L-rd" in Psalm 110 [1] or that Malachi 3:1 calls "the

L-rd" --should we be surprised that these are also pictures of

G-d's agent of salvation?


"Wait!" says a rabbi. "Psalm 110:1's `Adoni' only means `My

Superior or Master,' lord with a small `l' as in II Samuel 1:10,

etc." Wait, rabbi. Moshiach himself taught that David, the

Great Father of the Messianic dynasty, could hardly call a

descendent or son his superior unless David meant something more-

-see Mt.22:45. Look at Psalm 110:1 again. How could David the

King of Israel, address anyone except G-d as "his superior"? No

one contemporary to David outranked him but G-d! As King of

Israel, only G-d was his lord!


In Joshua 5:13-15 we see an encounter between G-d and man,

where the kind of extremely reverent prostration we see would be

idolatrous before a mere created being. The "Adoni" of Joshua's

question, "What message does Adoni have for his servant?" must

refer to "my L-rd," as we will demonstrate. Moses has a similar

encounter with G-d in Exodus 3:5. See also Genesis 32:24-33 where

Jacob (Yaakov/Israel) has an encounter with Yeshua the Sar HaPanim Face of G-d --see Yochanan 14:9. Notice the Orthodox Jewish Mahzor you are looking at to substantiate

this idea that Yeshua is the Face of G-d is not a "Messianic" Mahzor but one published

by the Hebrew Publishing Company!


G-d is called Adon kol ha'aretz (Zechariah 4:14), and a

G-d-like aura is created when Joseph is called Adon l'kol Mitzrayim (`lord of all Egypt')(Gen.45:9), especially when it is

said to this Savior-figure, Yosef the prophetic foreshadowing of Moshiach, "You have saved our lives. May we find favor in the

eyes of Adoni" (Gen.47:25). Although Joseph is only a man, his

person in prophecy points to the coming HaMelech HaMoshiach Adoni, and is part of the picture of the Moshiach drawn for us in

the Torah. Moshiach is called HaAdon ("the L-rd") quite unambiguously in Malachi 3:1. David Kimhi (Radak) in his commentary published in

the Mikraot Gedolot Rabbinic Bible explains that Malachi 3:1's

"the lord" (spelled with a lower case "l") is King Messiah, who

will come suddenly--no one knows when. He says that Messiah is

the Messenger of the Covenant referred to in this verse.

However, the lower case "l" for "lord" will not suffice because

in Zechariah 4:14 and 6:5 (another post-Exilic prophet) Adon kol ha'aretz ("the L-rd of all the earth") uses the same word for Adon ("L-rd") and clearly the L-rd G-d is intended. So it is

tendentious Rabbinic exegesis to assert a lower case "l"

conveniently in one place and a capital "L" in the other.


Because of the way Adoni is used in other places, in Psalm 110:1 we would expect David to say "HaShem said to Adoni haMelech" (as in I Chr.21:3; II Samuel 19:31). By leaving off

"haMelech," David makes "Adoni" ambiguous, with deity a possible

inference and the spelling a reverential capital "L," "the L-rd

said to my L-rd." To which angel did man ever offer worship

(Joshua 5:14)? To what angel has G-d ever said, "Sit at my right

hand"? (See Psalm 110:1 and Hebrews 1:13.)


Originally, the Tanakh was written as a continuous string of

Hebrew letters, without breaks. The scholars known as Masoretes,

who had absolutely no part in determining the consonantal text,

added the vowel points, beginning in the sixth century C.E. They

supplied the variation of pointing added to the consonantal text

to distinguish divine reference (Adonai) from non-divine

reference (adoni). Their opinions are not infallible, however,

because they are not canonical prophets speaking in canonical

Scripture. So if we come across an alef-dalet-nun and the

question arises, "Does it end with the first person common

singular pronominal suffix as in `Adoni' (my lord, master) or, on

the other hand, is it `Adonai' (my L-rd), at that point we must

not assume that the Masoretic pointing is the last word. As a

great Hebrew teacher once said, "Don't let someone else tell you

what to think. Let the Hebrew text tell you. If not, you are

submitting to brainwashing." So we must start with the

consonantal text, the received text of the Hebrew Bible.


For example, the "Sar haTsavah" ("the Prince of the

Host/Army") in Daniel 8:11 is clearly G-d, whereas in Joshua

5:14, the same figure is addressed only as "Adoni" ("my lord"),

according to Masoretic pointing. However, if we are forced to

accept Masoretic pointing in Joshua 5:14, we should, for the sake

of consistency, also be forced to accept Masoretic pointing in Genesis 18:2-3, where the "threeness" aspect of personality of

the One G-d is suggested by the very same ostensibly infallible Masoretic pointing. In Genesis 18:2-3 "shloshah anashim" ("three

men") are called "Adonai" ("L-rd" [i.e. G-d]), using the

intensive plural or plural of majesty in the first person

singular pronominal suffix, "my," which must be translated here

as "my L-rd," just as in Psalm 16:2--"my L-rd." But are the

rabbi's willing to concede this?


Just as, at times, the Malach HaShem (Angel of the L-rd)

cannot be distinquished from the L-rd Himself (see, for example, Exodus 3:2-4 and Judges 6:11-23), so also passages like these

give us the the nearest approach we have in the Tanakh of the

Messianic revelation of the divine Moshiach, HaShem's mighty arm

of power and our L-rd.


Should we be surprised that the Moshiach in the Tanakh is no

mere mortal but G-d's divine agent, himself having the nature of

G-d? Not if we meditate on Isaiah [53] where G-d tells us who it

is that he sends to accomplish his desire and to achieve his cosmic

purposes: his divine agent, his Word! Should we be surprised

that the Word of Hashem overcame death and rose from the grave? Does

not Isaiah [54] tell us that the grass may wither and the flowers

may die and fall, but the Word of our G-d stands forever? Should

we be surprised that G-d has exalted his Word above all authority

and dominion and made him Messianic heir of all things? Study

Isaiah [55] where G-d promises that every "knee will bow and

every tongue will confess," and the context does not omit to deal with

His Word (who is held up to our praise in both Isaiah [53] and

the Psalms [50]). Note well what we are saying, however: not that

there is another G-d besides G-d, but that G-d has no other

divine Word than the One who was inscribed in stone in the ark and in

the canonical words of the Tanakh--that is, the One who was also enfleshed in the holy person of Moshiach Ben Dovid, our Redeemer

and King. Midrash Rabbah associates the Messianic tribe of Judah with

the Word of G-d because both are called "first" (see Proverbs [56]

and Judges [57] and Midrash Rabbah Vol. 3, Soncino Press, 1977).

Just as the Moshiach is the divine agent in the Prophets, so is the Memra or Word of G-d in the ancient Targums (see Targum Yerushalmi to Numbers 27:16). In Mishle ( Proverbs) and Tehillim (Psalms),

we see that it was by His premundane Wisdom, His Word, that G-d

created the world (see Psalms [51] and Proverbs [58]). Should we

be surprised that David's Great Son, called the Ben HaElohim, the

Son of G-d in Psalm 2:7, had wisdom [59] and later, as the Moshiach, WAS wisdom? And just as the Moshiach is G-d's divine

heir in Isaiah [40] and Daniel,[13] so Wisdom is likened to G-d's Son in Proverbs.[60][61] (Israel cannot be intended as the "son"

in Proverbs 30:4 in context, because Israel, unlike Wisdom, is

scarcely mentioned in Proverbs.) So there is only one G-d, not

three G-ds (He is echad, a complex unity, like a man and his

wife, one flesh--compare Bereshis/Genesis 2:24 and Devorim/Deuteronomy 6:4), but the One G-d is personally distinct as Hashem (HaAv), Bar Enosh/Son/Word (HaBen/HaDevar [61]), and Holy Spirit (Ruach HaKodesh).

This same Son/Word [61] is also the agent of divine redemption,

for Psalm l07 [62] says, "G-d sent His Word and healed them and

delivered them from their destructions." When the one, who was

to come, took human form, Isaiah [40] calls him "Mighty G-d"

(just as the Word of G-d is called "G-d" [52]), and Isaiah 53:5 [10]

says that by his substitutionary wounds "for us" "we are healed."

So we should not be surprised that people who don't know the Moshiach don't know G-d either, for until His Word is revealed to

you, you do not know G-d. As Shemuel Alef (I Samuel) [63] says,

"Now Samuel did not yet know the L-rd: The word of the L-rd had

not yet been revealed to him."


The Scriptures teach in many places that personal

regeneration is absolutely necessary, for, as it was prophesied

of King Saul, so it is prophesied of us, "The Spirit of the L-rd wlll come upon you in power . . . and you will be changed into a

different person."[64] "This is not a Jewish doctrine, this

notion of spiritual regeneration," a rabbi might object, not having

sufficiently meditated on the Jewish Bible. [63] [66] [32] [67]

[68] [25] But, as both the Torah and the Tanakh show, G-d

intended to "mark off" as his own not merely people who were

circumcised physically but "in their hearts." [69] So strong is

this teaching that G-d threatens to destroy any Jew who is not

spiritually circumcised. [70] Such a one will be shut out of

Jerusalem,[71] as well as the L-rd's sanctuary [72] and

salvation. [73] When will the Maimonidean gnostics learn that the mystery

of Judaism is not in the esoteric rabbinic dialectic of the oral law

but in the miraculous resurrection of Yeshurun Yisrael and Yeshua the Moshiach, the former from the Golus, the latter from the

grave? You who declare you are Jews and are yet not so

completely--not fully eschatological Jews, not yet spiritually

circumcised, not yet really regenerated, not yet yielded to Moshiach and to ideal Yeshurun Yisrael--you who say you are a

synagogue of G-d but are still deluded and blinded by the evil

one, you may have a Hebrew mother, but that didn't make Esau a

Jew. You may have a Hebrew father, but that didn't make Ishmael

a Jew (though Abraham himself circumcised him!) Ruth had neither a

Jewish mother nor a Jewish father! But she has entered ideal Yeshurun Yisrael by emunah (faith) alone, ahead of those who say

they are Jews but are still dull of hearing and heathenish and

spiritually uncircumcised at heart. In her inner person Ruth

was circumcised and consecrated by the Ruach HaKodesh, the Holy

Spirit, and the regeneration of her new birth made her in fact a

Jew in the eyes of G-d; and we who are regenerated have also

entered ideal Yeshurun Yisrael and the heavenly Jerusalem with



But a rabbi might object and say, "The difference is that RUTH

didn't change her religion."


No, the rabbis did that. The rabbis changed the Jewish

religion when some of them trusted in themselves and their extra-

Biblical Jewish learning instead of G-d's W-rd. Instead of

humbling themselves like humble Ruth, like the most humble

proselyte, instead of forsaking all proud and heathenish self-

righteousness, these rabbis refused to take the eschatological

messianic proselyte tevilah of the mikveh mayim of that Elijah redivivus figure, Yochanan the Tevilah immersionist.

He was preaching in 26 C.E. It was then that some of

the rabbis (not all of the rabbis--some wrote and preached the Brit Chadasha Jewish Scriptures) but some of the rabbis missed Hashem's will for their lives, tragically missed their true

leadership, missed being talmidim of Moshiach! This was near the

Jordan [74] where Elijah had once hid to begin his Mount Carmel

fight for true Judaism. This was near the same Jordan where Yochanan [75] [76] received proselytes to the Judaism of Moshiach.

This was the time, 26 C.E., when some of the rabbis, because of

the pride of clericalism and pharisaism that all preachers are

prone to, forfeited what could have been and what will yet be,

according to Romans,[77] 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 Tanakh); "it embraces many authorities in a long line of living

[rabbinic] tradition." [78]


The rabbis changed the religion after the Brit Chadasha was virtually written and after the

Temple was destroyed in 70 C.E. That's when the rabbis blindly

and lawlessly wrested control of the Jewish religion from the kohanim (priests) and from the High Priest "after the order of

Melchizedek," the Moshiach-Kohen Yeshua. [1] Therefore, if the

word "conversion" contains the idea of taking on a new and

alien religion, then people really "convert" to Rabbinic Judaism,

because there is something extra-Biblical and alien about it (how

much more foreign could anything be than Maimonides' Aristotle?).

So it is the rabbis who have converted the Jewish people from a

pure Jewish religion resting squarely on the authority of the Tanakh to a religion embracing "many authorities in a long line

of living [rabbinic] tradition." [78] Ironically, it is the rabbis

who are the real "missionary" culprits in the true historic



We ma'aminim Meshichi, on the other hand, even with all our

bungling mistakes, are at least trying to point Jewish people

back to the original pristine Judaism of Moses and the Prophets. The

rabbis think we are their enemies. But if the Gehinnom that Yeshayah (Isaiah) [79] and Daniel [12] talked about is real, then

we are really the rabbis' best friends, and are making every sacrifice to see them saved from what their own prophets warned

against. We believe that rabbis will be used of G-d in a great

end-time revival among their own people, and that the Rabbi from

Tarsus, Saul, is a wondrous sign of the Damascus road ministry

that will soon begin for other rabbis all over the world. Are we

saying that rabbis will soon be serving "Christianity"? The word

"Christianity" is nowhere in the Brit Chadasha, and the word erroneously construed by

Gentiles as "Christian" only means "follower of Moshiach."

The religion of Yochanan of the tevilah of teshuva was Biblical apocalyptic Torah

Judaism, and he never changed his religion. Neither did Paul,

who reminds us that the Judaism of Moshiach is the root that supports

our Messianic faith and not the other way around (Rom.11:18).

Paul preached on Shabbos, in shul, as a rabbi for thirty years.

In the book of Acts, Paul circumcises the young Jewish

Timothy, Paul keeps Shabbos, and Paul does not teach Jews to

betray the mitzvot of Torah or assimilate or stop being Jewish.

Paul's religion, the religion of his epistles, is Moshiach's Judaism. "You see, brother, how many thousands there are among

the Jewish people who believe and they are zealous for the mitzot of

the Torah" (Acts 21:20). There is no hitbolelut (assimilation) or minut (apostasy) from the Torah of Moshe Rabbenu taught in

the Brit Chadasha Scriptures. Paul never condemned his religion;

he just emphasized the Jewish and Biblical teaching that

salvation (the biblical word is "Yeshua") is not through religious merit

but through emunah (faith) and a new birth, [68] as we shall see.

[113] Rav Sha'ul (Paul) did not teach that the law had been nullified. Paul taught

that the law's death-dealing condemnation of sinners had been

nullified. The hostility of the law in Ephesians is not the

hostility of the law against Gentiles, meaning, as some have

interpreted the book, that you have to throw out the law in order

to save the Gentiles. The hostility of the Law is against

sinners, whether Jew or Gentile, and that is what the Moshiach abolished by his sacrifice. Hostility against sinners is what

the Moshiach made null and void for those who repent and believe the Besuras haGeulah (the Good News of Redemption).


Paul the rabbi knew that the Torah had been given to the Jewish

people as an eternal national treasure. And Paul knew that the

celebration of the Torah preserved or saved the peoplehood identity of the Jews just as it pointed to the Jewish Redeemer of

their souls. How could the Jewish people have remained Jewish

without Torah and Pesach and Shabbos? And how could Jewish

people understand the saving work of their Jewish Redeemer

without the Torah? Paul (unlike many rabbis and many in the contemporary

"church") understood both questions: the Paul we see in the book

of Acts preaches the Good News of the Moshiach's freeing us from

the Holy Torah's death curse [80] [81] [82] and at the same time

Paul himself, not a "convert" but a good Jew, observes the

Torah's ceremonial law and is loyal to the preservation of his Jewish

heritage (see Acts 21:20-26). Yeshua himself said, "You have a fine way of setting aside the

[mitzvot] commandments of G-d in order to observe your own

[rabbinic] teachings [of the kind that human beings hand down]"(Mark 7:9). The judge in Devorim (Deuteronomy) 17:8-12

[83] was never given the authority either by Moses or by the Moshiach to cancel divine commandments. The rabbis have wrested that

authority away from G-d's canonical prophets at their own peril.

Are the rabbis right when they set aside the mandate of G-d

that the Moshiach Ben Dovid would suffer? Moses shows us a

picture of the Messiah's sufferings in the Torah. Look at Yosef (Joseph), the incognito prophet, unrecognized by his own Hebrew

people, envied yet rejected as not from G-d, buried as dead, but

raised up by G-d to the right hand of supreme power to feed the

saving bread of life to the whole world, including, at last, his

own Jewish people, who in the end recognize their Jewish savior.

What a foreshadow of the Moshiach!


Or look at the book of Yonah (Jonah) in the Tanakh. Here we

have a graphic foreglimpse of Death swallowing and vomiting up a

prophet as a predictive sign of the death and resurrection of the

Prophet Moshiach.


Are the rabbis with their own teachings right and the Tanakh wrong? Was Daniel wrong when he said the Moshiach would be cut

off or violently killed (Daniel 9:26)? [45] Was Yeshayah (Isaiah) wrong when he

said that the Moshiach would be "wounded for our

transgressions.... for the sin of my people (who deserved the

punishment), was he cut off out of the land of the living?" [10]

Was Zecharyoh (Zechariah) wrong when he said "Strike the Shepherd

and the sheep will be scattered.... They will look on Me, the One

they have pierced, and they will mourn for him as one mourns for

his yachid (only son), and shall be in bitterness for him, as one

is in bitterness for his bechor (firstborn/heir)? [84] [85] Were

Jeremiah and Malachi wrong when they called the Moshiach "HaAdon," "L-rd"? [48] Was King David wrong when he also called the Moshiach "Adoni" and saw his sufferings and resurrection? [1] [86] [87]



Again, a rabbi might interject and say, "We have no teaching

about King David's Son, the Moshiach, which condones any

Messianic human sacrifice for sin." Oh, no? Look at Divrey haYomim Alef (I

Chronicles) 21:17-18 [89] where David makes a reference that

would have to include the Moshiach and the Bais Hamikdash of the Moshiach when David says, "O L-rd my G-d, let your hand fall upon

me and my family, but do not let this plague remain on your

people." Meditate on Isaac and Joseph and Jonah (to say nothing

of Isaiah 53) and you will see the Tanakh's Messianic prophecy

regarding human sacrifice and the Moshiach's person.


Again, the rabbinic objection: "Every man must die for his own

sins. [90] I must die for me, not some mediator. No mere man

can die for another man" [91] [92].


And the answer: he was no mere man but called "Mighty G-d."

[40] Are you ignorant of the fact that, in the Torah, blood was

always associated with G-d's eternal Word? [93]


But remember, Galatians 2 tells us that there was a cultural

specialization in the community of Moshiach. Shim'on (Kefa,

Peter) and Ya'akov (James) and Yochanan (John) specialized in

reaching the Jewish people. Paul's ministry was not primarily to

Jews but to non-Jews, and the Gentiles (according to Moses in

Genesis [8] and Isaiah [31]) were to wait for the Torah

(Teaching) of Moshiach and obey the Moshiach when he came. So the

ceremonial teaching of Moses was to be observed by the Jews (without Moshiach-denying legalism), but the teaching of the Moshiach (which is contained in the Complete Jewish Scriptures) was to be

observed by both the Jews and non-Jews. Unfortunately, many

people, even many in the so-called "church," are ignorant of the

fact that the true universal "Body of Moshiach" is nothing

other than a culturally all-adaptable Messianic Synagogue [94].

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 entire Jewish Bible and the Jewish means

of discipling the world: the Moshiach's tevilah in a mikveh mayim and the Moshiach's Seudah, the Lamb of G-d's Passover Seder.


Why is Jewish ministry of such grave importance in these

fearful times? Rabbi Paul tells us in Romans 11 [77]. Paul says

that if the spiritual loss of many of the Jews has led to the

spiritual resurrection and regeneration of many of the non-Jews,

then what will the regeneration of the Jewish people lead to but

the resurrection of the whole world?


That's why the Gospel is to the Jew first everywhere but also

to every Greek and Gentile everywhere. This Good News must be

preached to every creature and then the end will come--Matthew

24:14. [96] And G-d is doing it whether anyone likes it or not!

The enemies of Messiah should ask themselves, how are they going

to stop what G-d is doing? [95] How are they going to stop the

risen Moshiach (who is the personal Word of G-d, our healer) from

continuing to heal the cholim (sick) of the world? And what will

they do when our multiplying messianic synagogues and yeshivas are everywhere, and when we finally get our selves together and our

cantors can cantor and our rabbis can rabbi? If even Paul, the

supreme enemy of Messiah, couldn't stop us, and ended up joining

us, how will Israel as a whole avoid ultimately doing the same








The Word G-d Provided Is Yet David's Legal Descendant



In the Brit Chadasha birth narratives and genealogies of our Moshiach we learn that the Word who was with G-d and was G-d was

only the adoptive son of Yosef (Joseph), the descendant of David.

However, Joseph acknowledged that the child was not a "mamzer"

(illegitimate son) but a son "whom G-d provided" supernaturally.

[97] [98] [99] Therefore, Joseph adopted him and consequently

conferred upon the child the legal rights of his son and his

firstborn heir, for the right of succession was established

according to whether the father is willing to recognize anyone as

his son (see Baba Bathra 8:6). So according to Jewish oral law, Yeshua was a descendant of David. But more than that, he was the premundane Word who in times past had come to Moses and the

prophets, threatening death for sin but promising life for

obedient faith. Then the Death-conquering Word of G-d finally

and mercifully took on himself what he threatened and manifested

what he promised: life from death. He came like Jonah, who gave

us a picture of Death swallowing and then vomiting up a prophet

as a sign of the death and resurrection of the Prophet Messiah.






What have we said then? The Moshiach is described in the

Jewish Bible, the Tanakh. The cohesive and portentous name in

the Tanakh, the name that weaves together all the Davidic kohen/king

prophetic threads pointing to the Moshiach, is Yeshua. Therefore,

this is the name of the Moshiach foretold by the Holy Jewish

Scriptures, the Hebrew Tanakh. "What's in a name?" a rabbi might

ask, as if to trivialize the entire presentation of this

material. In the past, rabbis have tried to evade the force of Scripture by

focusing attention elsewhere, using innuendo and hysteria or

natural Jewish xenophobia to try to sinisterize and snuff out the Moshiach's Jewish Movement. Failing this, a rabbi might say,

"Whoever believes that a man on two feet was G-d is not a Jew.

You've taken a man and turned him into an accursed human idol.

You are no longer Jewish." The answer is: Jewish people are

commanded in the Jewish Bible to worship G-d through his Word, which is the

only way to G-d. The Bais Hamikdash (Temple) was where the Word tabernacled in blood covenant and worship with his people, where

G-d tabernacled as "G-d-with-us." Moshiach Yeshua predicted that

the Temple in Jerusalem would be destroyed, but the temple of his

body, although torn down by men, would be raised up forever by

the G-d of Abraham, Isaac, and Jacob. What's in a name? The Torah

says, "Then to the place the L-rd your G-d will choose as a

dwelling for his Name, there you are to bring everything I

command you...."[100] The expression "dwelling for his Name" is another

way of saying "dwelling for himself." As the sacred name of G-d

reflects his character and mystery, so G-d's image, his Word enfleshed, the Moshiach, reflected the sacred name. [101] [102]

Who is like the G-d of Yeshurun who rides "on the clouds of his

majesty?" [33] Only his personal Word, the Moshiach, the "Son

of Man coming with the clouds of heaven." [13] The true remnant

Israel of G-d knows his name [103].




Do Not Reject the Divine Word in Favor of a Human Word!



The first man, Genesis tells us, rejected the divine word in

favor of a human word. The human word came from his spouse,

whose evil source was not of G-d. Will you repeat his mistake and

share his fate, death? Devorim (Deuteronomy) [104] says not to add to

G-d's Word and not to take anything away from it. From Mishle (Proverbs) [105] we could infer that anyone who does this, using

the opinions of mere men, mere human teachers, to detract from

the inerrant Word of G-d, will be proven to be a liar. The Brit Chadasha Holy Jewish Scriptures describes Moshiach's Judaism and

tells Jewish people how to remain loyal to the Torah and how to

avoid cultural assimilation even while they honor their Moshiach.



What Is the Torah or Teaching of Moshiach that All Must Obey?



There is a way that seems right to a person, but that way ends

in death. No one is good, all our own righteousness is like

filthy rags. We have all gone our own way. But the L-rd has laid

on Moshiach the wickedness of us all. However, if I regard

wickedness in my heart, the L-rd will not hear my prayers. [106] I must make teshuvah, turn back to the Word of the L-rd. But the

Good News of Isaiah [107] [108] [109] is this: the Jewish Bible

predicted the Moshiach would die [10] [87] [84] [45] and take our

punishment [10] [110] so that we can be set free from the fear

and the penalty of this punishment, the chastisement that Moshiach took for us. Isaiah 53:5 says, "Musar Shalomeinu Alav" ("the

chastisement, the punishment that brought us peace was upon

him"), that is upon the Moshiach. He willingly became the victim and

the kohen to provide our kapparah. The same loving and merciful yet

just Word, who pronounced a death curse on sinners, took on

himself for us the death he demanded. [81] [82] Our Jewish

Bible predicted that the Moshiach would not be defeated by death [10]

[53] [88] [111] [112] so that we can know him alive and risen,

the righteous One (Isaiah 53:11), and so that we can receive his

righteous new life (Isaiah 53:10) and by our faith alone be

judged righteous by G-d (Habakkuk 2:4; Genesis 15:6).


You can pray this prayer: "Avinu Malkeinu (our Father our

King), have mercy upon me a sinner. Adonai, hoshieini! (L-rd,

save me!) I confess I am perishing in sins and transgressions.

Without Moshiach I confess I have no kapparah and no blood

atonement to be the basis for G-d to mercifully forgive me. I publically confess that religious efforts cannot save me, that

salvation is a gift of mercy given to undeserving sinners. I publically confess in the Ruach haKodesh that G-d is one, that Moshiach is his Word of salvation. I confess with my mouth

without shame that Yeshua is HaAdon, the Moshiach Ben haElohim.

I believe in my heart that G-d raised him from the dead. I promise

to put my faith in the Complete Holy Jewish Scriptures and to

humbly obey these Holy Words, trusting the Ruach haKodesh to

guide me into the will of Avinu (our Father). Help me, Avinu, be found

faithful in fellowship and in ministry until the Bias haMoshiach (the coming of Moshiach). Amen.[113]








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[1] "N'um HaShem leAdoni" ("HaShem said to my L-rd")..."Atah Kohen l'Olam al-Devrati Malki-Tzedek" ("You [Moshiach] are a Kohen forever after the order of Melchizedek") Psalm (Tehilim) 110:1-7, see especially verse 4. Moshiach is called Adoni (my L-rd) just as Moshiach is called L-rd in Malachi 3:1.

This means Adon Kol Ha'aretz, L-rd of the earth (see Zechariah 4:14).




[2] See Zechariah (Zecharyoh) 3:8, especially " anshei mofet hemah ki hineni mevi es 'avdi Tzemach"

(" are portentous sign-men for, behold, I will

bring forth My Servant, BRANCH [of David, Moshiach].")




[3] See Zechariah 6:12-13, especially "hinei ish Tzemach shmo"

("behold the man [Yehoshua/Yeshua] his NAME is BRANCH [of

David, i.e. MOSHIACH]").




[4] Ezra 3:8. Notice that "Yehoshua" is here given in its

Aramaic form, "Yeshua." This is the Hebrew word for the name of our Moshiach.




[5] Zechariah 4:11-14. This passage is about the two olive

branches, which,most scholars agree, stand for the kingly

Davidic heir (Zerubbabel) and the priestly ruler (Yehoshua or Yeshua) who together are a sign of the coming King-Priest Moshiach in Psalm 110:4.




[6] Isaiah 49:8 is a prophecy about the coming "Yom haYeshua"

("Day of Salvation") and the new Joshua/Yeshua Moshiach who

will bring it.




[7] Numbers 34:19 shows that Caleb was from the Moshiach's tribe,

the tribe of Judah.




[8] Bereshis (Genesis) 49:10 shows that the Moshiach's tribe is

the tribe of Judah, and that the obedience of all the peoples

of the world belongs to Moshiach.




[9] Isaiah 44:2 shows that "Yeshurun" is a poetic name for Ideal





[10] Isaiah 52:10-53:12 should be studied at length. It shows

that the Moshiach is the very "arm of G-d" and is not

recognized or appreciated by Israel, but is instead cut off,

pierced, and sheds his blood like a lamb of redemption, like

a Pesach/Passover lamb [our Moshiach did in fact die on

Pesach], making kapparah as an asham guilt offering for the

people. Later, when he rises to life (the Dead Sea Scrolls

Isaiah 53:11 says he sees the "light," indicating

resurrection from the dead), he is vindicated and G-d's people are justified, because Moshiach is G-d's righteous

servant and his priestly sacrifice is accepted.




[11] Joshua 24:29 calls Joshua the 'Eved HaShem, the Servant of

the L-rd. (Nehemiah 8:17 calls Joshua/Yehoshua by the

Aramaic form of his name, "Yeshua"). Putting these two

verses together with Zechariah 3:8 we have Yeshua, the 'Eved Hashem' Avdi (My Servant),

see Isaiah 52:13.



[12] Daniel 12:2 "Multitudes that sleep in the dust of the earth

shall awake, some to chayei olam (eternal life), and some to

shame and everlasting contempt (i.e. Gehinnom, damnation)."

See Rosh HaShanah 16B in the Talmud.




[13] Daniel 7:13-14 "Visions I saw in the night, and, behold, one

like a son of man came with the clouds of heaven, and came

to the Ancient of days, and they brought him near before him.

And there was given him dominion, and glory, and a kingdom,

that all people, nations and languages, should worship him

[i.e. give divine reverence to Moshiach, who is not an idol,

for Daniel's companions refuse to give divine reverence to

idols--using the same verb in Daniel 3:18]: his dominion is

an everlasting dominion, which shall not pass away, and his

kingdom which shall not be destroyed." So this passage

shows that Moshiach is not a mere man, for Moshiach is reverenced

as deity, even though idols are not so treated...see the

exact same word in Daniel 3:18 and Daniel 7:14. For

Talmudic indications that Daniel 7:13-14 is a prophecy about Moshiach, see Sanhedrin 96b-97a, 98a, etc.




[14] Devorim (Deuteronomy) 18:15-19. This prophecy shows that Moshiach will be a Prophet like Moses.




[15] Isaiah 42:15-16; 49:9-10 The author of Chronicles shares

the same heightened expectation of the coming of Moshiach that we find in other post-Exilic Biblical authors like

Haggai and Zechariah. The Chronicler's use of Torah

allusions describing Moses and Joshua, especially his use of

these as a paradigm for his portrait of David and Solomon--

their idealized portrait itself fraught with Messianic

expectation--further substantiates the claim that the Tanakh teaches this: the Moshiach will be a new Moses, an even

greater successor to Moses than was Joshua to Moses or

Solomon to David. So the Brit Chadasha correctly follows the teaching of the Tanakh that Deuteronomy 18:15-19 finds its ultimate reference in the Moshiach. See Acts 3:22-23.




[16] II Samuel 7:16 [17] Isaiah 11:1-5 [18] Ezekiel 37:25 [19] Isaiah 56:10 [20] Jeremiah 30:7 [21] Ezekiel 34:10 [22] Jeremiah 3:15 [23] Deuteronomy 28:15-68 [24] In the Orthodox Jewish Brit Chadasha (a new tranlation from Artists For Israel International

Publishers), Pilate says to Moshiach, "What is Emes (Truth)?" The Besuras haGeulah according to Yochanan 18:38.




[25] Psalm (Tehilim) 51:5(7), 10(12) [26] Psalm 14:3 [27] Amos 8:11 [28] I Yochanan 2:6 (Orthodox Jewish Brit Chadasha translation).



[29] Numbers (Bamidbar) 27:18 [30] Isaiah 42:1 [31] Isaiah 42:4 [32] Isaiah 42:6 [33] Devorim (Deuteronomy) 33:5,26 [34] Devorim (Deuteronomy) 32:15 [35] Isaiah 41:8 [36] Isaiah 42:19 [37] Isaiah 44:1 [38] Isaiah 49:1 [39] Isaiah 49:5-6 Notice here that the Moshiach is predicted to

be "my Yeshua (or Salvation)."




[40] Isaiah 9:(5)6-(6)7 [41] Isaiah 55:3-5 [42] Psalm (Tehillim) 72:8-11 [43] Ezekiel 34:10,23 "And I will set up one shepherd over them,

and he shall feed them, even my servant David." See also

note #21.




[44] Joel (Yoel) 2:28 (3:1) [45] Daniel 9:25-26 [46] Ezra 7:12-17 Some scholars use a lunar calendar and compute

from the time [445 B.C.E.] that Nehemiah received a commission from

the same king. However, in either case, Daniel's 69 "sevens" puts us in the time-frame of the ministry of Moshiach Yeshua.



[47] Bereshis (Genesis) 14:18, where it says that Melchizedek was

"Kohen l'El Elyon (priest of the most high G-d)."




[48] Jeremiah 23:5-6 "Behold, the days come, saith the L-rd, that

I will raise unto David a Tzemech Tzaddik (Righteous

BRANCH), and a king shall reign and prosper and shall execute

judgment and justice in the earth. In his days Judah shall be saved,

and Israel shall dwell safely: and this is the NAME whereby

he shall be called Adonai Tzidkeinu, the L-rd our

Righteousness." See also Malachi 3:1.




[49] Exodus (Shemot) 25:40 [50] Psalm (Tehilim) 56:10 (11) [51] Psalm 33:6 [52] Yochanan 1:1,51 "In the beginning was the Devar, and the Devar was with HaShem and the Devar was G-d....And he

(Moshiach) says to him (Nathanael), "Verily, verity I say

unto you, Hereafter you shall see Shomayim (heaven) open,

and the malachim (angels) of HaShem ascending and descending

upon the Son of Man." Yochanan 1:14 tells us that the Word

"became flesh, became a human being, and tabernacled among

us; and we beheld his glory"; so it is clear that the Word

in person, Yeshua, is the Son of Man, the Moshiach of the

Clouds whom Daniel saw coming from Shomayim (Daniel

7:13-14). See note #13. The glory Daniel saw (Daniel 7:14) Yochanan also saw (Yochanan 1:14).




[53] Isaiah 55:11 [54] Isaiah 40:8 [55] Isaiah 45:23 [56] Mishle (Proverbs) 8:23. G-d's divine Chochma (Wisdom) is

presented as personal here and says, "I was appointed from

everlasting, from the first [beginning], or ever the earth

was [begun].




[57] Judges (Shofetim) 20:18 [58] Mishle (Proverbs) 3:19 "The L-rd by Chochma (Wisdom) hath

founded the earth; by understanding hath he established the





[59] I Kings 3:28 [60] Mishle (Proverbs) 8:30, Chochma (Wisdom) speaks, saying

"Then I was by him [at his side], as an artisan/craftsman...."

When the Word became flesh, he became the craftsman at Yosef's side... Yosef the carpenter from Nazareth, Yosef the son of Dovid; likewise, the Word in the

beginning was the craftsman at the side of G-d. The

feminine metaphor with which this chapter began has changed to a

masculine one. "Omon" in the Hebrew Bible (Craftsman) is a

masculine noun meaning artisan or craftsman. Another

possible meaning is foster-child. In any case, as Keil and Delitzsch have shown, at this point in the chapter the feminine

determination disappears. See how the word is used in Jeremiah 52:15. To be filled with the Spirit of G-d like Bezaleel meant to be filled with wisdom to build creatively

as a craftsman--Exodus 31:3. Thus Wisdom is pictured as a

craftsman WITH G-d, even as Yochanan 1:1 says, "In the

beginning was the Word and the Word was WITH G-d." In Proverbs 30:4 more light is thrown on this passage: Wisdom

is like a SON, a SON working creatively at his father's

side. See note #61. However, Hosea 11:1-4 shows that the divine

fatherhood is moral and spiritual, in contrast to the sexual

or physical ideas of the Baal cults, or in contrast to the

ignorant scoffers at the Biblical doctrine of G-d the Father

and his Word Moshiach. These critics show the same ignorant

tendency to create a non-Biblical strawman "trinity" and

then burn it down with ill-informed polemics, somewhat like the

ignorant railings of certain Muslims against the so-called Quranic version of the "trinity." One G-d who is Father and

Wisdom (Moshiach) and Ruach haKodesh appears in the first

few verses of the Bible in Genesis 1:1-3.




[61] Proverbs (Mishle) 30:4 "Who hath ascended up into heaven, or

descended? Who hath gathered the wind in his fists? Who

hath bound the waters in a garment? Who hath established

all the ends of the earth? What is his name, and what is his

Son's name, if thou canst tell?" It will not do to try to

bring Israel in here as the Son, since the context reflects

back to Proverb 8 and especially 8:30. Israel is scarcely

mentioned in Proverbs. The figure of a son toiling by the

side of his father was a familiar one, and is an arresting

metaphor for G-d's primordial Wisdom toiling creatively in

the beginning with G-d. Likewise Psalm 2:7, 89:27-28, and Isaiah 9:(5)6 are passages where the Moshiach is pictured as

G-d's Son, his bechor (firstborn) in the sense of his heir

coming in divine glory (see Daniel 7:13-14 on the Son who

comes in the clouds with G-d to "divide the spoil with the

strong" (Isaiah 53:12) and to govern eternally--Isaiah





[62] Psalm 107:20 [63] I Samuel 3:7 [64] I Samuel 10:6 [65] Jeremiah 31:31-34. Notice the passage is talking about an

intimate, inward knowledge of G-d, of a sense of relationship,

even fellowship with G-d, as well as the

assurance of forgiveness of sins; in short, regeneration.

Jeremiah foresaw New Covenant Jewish believers and he

understood that the Word of G-d would somehow effect the

miracle of the New Covenant "in their hearts." Have you

become a New Covenant Jewish believer, a ma'amin Meshichi?

You can. Moshiach, the Word of G-d, sharper than any sword,

able to circumcise and consecrate the most heathen heart,

says, "Behold, I stand at the door, and knock; if any one

hears me calling and opens the door, I will come in to him,

and dine in communion with him, and he with me." (Rev.3:20)



[66] Jeremiah 24:7 [67] Isaiah 11:9 [68] Ezekiel 36:26-28. The One G-d of Israel has already told us

he wants to put his living Word in us [Jeremiah 31:33, see

note #65]; now he tells us he wants to put his Ruach HaKodesh in us. If we harden our heart and refuse him, we are left

with a stony heart; if we receive the new heart and the new

spirit, if we receive by faith his living Word and his

Spirit, what is this but eternal life?




[69] Devorim (Deuteronomy) 10:16 [70] Jeremiah 4:4. Moshiach described to a rabbi once what

Jeremiah is talking about here. The rabbi visited Moshiach under cover of nightfall because he feared losing his

teaching office if the other Jewish men saw him. Moshiach used the metaphor of a new birth to describe what Jeremiah

likens to a circumcision of the heart. Moshiach assured the

rabbi that he would not enter the Malchut haShomayim (kingdom of heaven) if he did not receive the new birth. Jeremiah 4:4 here assures the Jewish people that they will reap the

eternal and hellish fury of G-d if they do not receive the

circumcision of the heart. Moshiach was amazed that a rabbi could be ignorant of such an elementary teaching as is

given here in Jer.4:4. See Yochanan 3:1-10.




[71] Isaiah 52:1 [72] Ezekiel 44:7,9 [73] Devorim (Deuteronomy) 30:6 [74] I Kings 17:3 [75] Malachi 4:5 (3:23)-6(3:24) which says "Behold, I will send

you Elijah the prophet before the coming of the great and

dreadful day of the L-rd"....




[76] Matthew 11:14 [77] Romans 11:12,15,25,26.




[78] This is a quotation taken from the book, Evangelicals and

Jews in an Age of Pluralism, Eds. Tanenbaum, Wilson, Rudin,

Baker Book House, 1984, p.22.




[79] Isaiah 66:24; 14:11; 48:22; 50:11; 57:21.




[80] Galatians 3:13. See Deuteronomy 21:23 [81] Devorim (Deuteronomy) 27:26; Bereshis (Genesis 22:7-8); Vayikra (Leviticus 17:11); Bereshis (Genesis) 2:17; 3:17-19.

Those who do not comprehend the full rigor of Deuteronomy 27:26 and of the Torah itself, think, by their zeal or

pedigree or ethical attainment or effort, that they can pass

unscathed under the curse pronounced here. Or else those

who read this verse so light-heartedly think that G-d will make

the threat idle by casual mercy of some imagined sort. But

the Word of G-d, who threatened sinful Man with the curse of

death, promised mercy only through the provision he will

provide (Genesis 22:7-8; Leviticus 17:11; Isaiah 53:10--see

note #10) and only by emunah (faith) (Genesis 15:6;

Habakkuk 2:4--see note #113). The Word of G-d, who pronounced on

fallen humanity the curse of death (Genesis 2:17; 3:17-

19), demanded a new heart and a new spirit as well as faith

in the Moshiach Redeemer, the Moshi'a Savior. And this same

Word gives absolutely no assurance at all that Man with his

dead, unregenerated, stony heart can uphold the Torah or

keep it in spirit and in truth in the inner man. See notes #68

and #82.




[82] Devorim (Deuteronomy) 21:23; Psalm 22:1(2); Nahum 1:3. In

the Torah, death is not merely the curse of sin. See note

#81. Death is also the legal penalty of justice so that G-d's honor

is not impugned by allowing evil to go unpunished--

see Nahum 1:3. Therefore, should we be surprised that when

the Word of G-d came in the Law of Moses he demanded death

for sin, even death for the victims in the Temple

sacrifices? Should we be surprised that when the Word of G-d came in the Moshiach he satisfied his own demand (in Isaiah 53 where the Moshiach is described as a sacrificial victim) by offering

his own death as justice and mercy for all transgressors?

The Word that promised life through Moses and the Prophets

came to provide a death that would allow no sins to go

unpunished, a death that would shield the redeemed from the

curse of eternal death and bring divine justice and immortality

and forgiveness to light at last. The Word of

G-d became our Moshiach, our Deliverer. By his death he

turned aside his Father's holy fury against all our ungodliness.

He took the penalty of death not for himself but for us. Isaiah 53 says "he was wounded for OUR transgressions." When he

said, "My G-d, why have you abandoned me?" he was G-d's righteous and merciful Word taking OUR curse of abandonment

from G-d--the curse of hell--upon himself to rescueus from

the punishment we all deserve--see Isaiah 53:5. He did this

so that all who believe can be raised to a new spiritual

existence with him. See notes #68 and #70.




[83] Deuteronomy 17:8-12 The Moshiach is the Shofet Yisrael, the

Judge of Israel. He is also the Nagid, the Prince. Any

judge who contradicts the Moshiach's Torah is no true judge.

Notice in the above passage that the judge has to ask guidaece from the kohen at the central sanctuary. Moshiach is the Eternal Kohen of Psalm 110:4, and has already

declared that any competitive sanctuary man would use to upstage his

sacrifice has been dismantled (Mark 13:1-2). The Jewish

people and the world have no other sanctuary of salvation

but Moshiach in which to find deliverance and kapparah (atonement). Therefore any rabbi using the above passage to

legitimize his authority while repudiating the risen Beis Hamikdash of Moshiach's sacrificial body has no warrant from




[84] Zechariah 13:7 [85] Zechariah 12:10; 14:4. Maimonides abused the word YACHID when he applied it to G-d. The Shema of Devorim 6:4 says

that G-d is ECHAD. A man and wife can be ECHAD (Genesis 2:24),

but a firstborn (bechor) may be YACHID--see Zechariah 12:10.

The latter is simply univalent, the former is a complex

unity. G-d is ECHAD because his oneness doesn't exclude the

mystery of his unity with His Word and His Spirit. There is

no other G-d than the ONE G-D of the Jewish Bible. But the

G-d there is is the ECHAD G-d of the Jewish Bible and not

the YACHID G-d of Maimonides. But notice that Zechariah 12:10; 14:4 is talking about one Moshiach, not two. The one and

only Moshiach is both pierced (dakar) and mourned (safad). He is

both rejected and returns to rule (Zechariah 14:4). It is

worth noting in Zechariah 12:10 that the Moshiach saves in

the context of a spiritual revival, not in a political





[86] Psalm 89:27-44 We see starting at verse 38 the Messianic

exaltation replaced by humiliation, the two themes being in

counterpoint throughout the Psalms and in the Messianic

paradigm given to us in the life of King David. On the

concept of the Messiah as bechor (firstborn heir) see note





[87] Psalm 22:15(16)-18(19), 27(28)-31(32).




[88] Psalm 16:9-11 [89] I Chronicles 2:17-18 [90] Ezekiel 18:4 [91] Psalm 49:7(8)-9(10) [92] Psalm 146:3 [93] Leviticus (Vayikra) 16:14-17 [94] See Everything You Need To Grow A Messianic Synagogue,

William Carey Library Publishers, South Pasedena, 1974. See

note #106.




[95] Psalm 27:10 [96] Matthew 24:14 [97] Bereshis (Genesis) 22:14. See also Genesis 22:7-8, note

#81. Notes #40,#60 and #61 prove that the Moshiach is

G-d's Son, according to the Jewish Bible. Notes #10, #62,

#81-#82, #84-#87, and #89 prove also from the Jewish Bible that the Moshiach was to have a sacrificial, redemptive mission. In

Genesis 22:7, the Moshiach is the coming Pesach/Passover

lamb, the "Seh" of Isaiah 53:7 that Isaac asks for

(unwittingly for his redemption and for the redemption of

the Israel of G-d in his loins.) In Genesis 22:8 this same

portentous Moshiach-Lamb is the very one foreshadowed when

Abraham promises G-d will provide. Therefore, in the promise

of typology, if the Jewish Bible is allowed to interpret

itself, one son (G-d's) is to be vicariously substituted for

another (Abraham's), as it says in Isaiah 53:4-5,10,12--

see note #10.




[98] Genesis 18:14; 3:15. The "Son of the Promise" is an

important Messianic theme. The "The Zerah haIsha" ("Seed of

the Woman") who is promised in Genesis 3:15 is to crush the

Serpent. The Brit Chadasha Holy Jewish Scriptures shows

that since Satan deceives and tempts to sin, death is both sin's

penalty and Satan's power. Isaiah shows us a deliverer

(Moshi'a) coming who can wrest this power away, pay sin's

penalty, defeat both sin and death itself, and reveal the

new humanity of the new holy age where sin and death are

bound--see note #99. This idea of the "Son of the Promise"

underscored here in Genesis 18:14 points toward the

deliverer foreshadowed also by others, like Samson and Samuel, whose

supernaturally orchestrated births were a sign of divine

rescue on the way. Moses tells us in Genesis 49:10 that the

Deliverer will come through Judah. But here, even before

Judah or Jacob, G-d miraculously brings into being Isaac,just as G-d miraculously brings into being his true people of the

new birth. The supernatural birth of both G-d's people

(from the exile of sin) and the G-d's Moshiach (Immanuel) is a key

theme related to the doctrine of salvation in Isaiah. See

note #99.




[99] Isaiah 7:14. This word "haALMAH" is translated "the virgin" not only in the rabbinically translated Septuagint but in

modern Jewish translations of the same Hebrew word in Song

of Song (Shir haShirim) 6:8, so there is no good reason not to

translate the verse with the word "virgin." In Song of Songs 6:8 the king's female companions were queens and either

concubines or virgins (see Esther 2:13-14,17), not mere

unmarried maidens who may have previously co-habited with

another man--a capital offense in Israel and a

disqualification for the king's harem in the book of Esther.

In Esther 2:13-14 there are two harems, one for the virgins,

and one for the concubines, and they had separate entrances.

Queen Vashti occupied another area, as did Esther when she

became queen. In Isaiah 7:14, the prophet is referring to a

"sign" for the dynasty of David, something miraculous. The

words "son" and "child" are very important to Isaiah's

message. He refers to his own son, to David's son, and to a

son he calls "G-d-with-us" and "Mighty G-d"--see note #40,

and yet Isaiah marvels at this personage being born as a

humble child, just as a little child leads the rest of

creation in the future kingdom-Isaiah 11:6. The future kindgom is described in passages which include Isaiah 2:1-4; 4:2-6; 11:6-9; 25:6-8; 35:1-10; 60:1-22. The future king

of this glorious kingdom is described in passages which

include 7:1-12:6; 32:1-20; 49:1-57:21; 61:1-11.



[100] Devorim (Deuteronomy) 12:11 [101] Yochanan 8:58-59 Moshiach said, "Before Abraham was, I

am." The self-description of G-d in Exodus 3:14 is "I am" or "I

am that I am"--see note #102. The divine self-description

is solemnly pronounced by his Word the Moshiach in this

passage. Moshiach completes the self-description with

several "I AM" sayings: the Bread of Life (6:35), the Light

of the World (8:12); the Gate (10:7,9), the Good Shepherd

(10:11,14), the Resurrection and the Life (11:25), the Way,

and the Truth, and the Life (14:6), the True Vine (15:1,5).

Liberal New Testament scholars once thought these sayings

were unreliable and late, collected by the not-so-early-

church. Now even liberal scholars like J.A.T. Robinson

have dated the entire New Testament within

40 or less years of the crucifixion. Why? Because, among

other things, the destruction of the Bais haMikdash (the

Temple), a mighty argument in favor of the claims of Moshiach Yeshua, seems to be something the New Testament

writings are entirely ignorant about. This raises the

probability that the destruction of the Temple hadn't

happened yet, and that these very early, reliable New

Testament documents were written before 70 C.E. and much

closer to the time of the ministry of Moshiach in 30 C.E.


[102] Exodus 3:13-14 [103] I Kings 8:43 [104] Devorim (Deuteronomy) 4:2 [105] Proverbs 30:6 [106] Mishle (Proverbs) 14:12; 53:6; Psalm 14:1; 51:5; 66:18



[107] Isaiah 40:9 [108] Isaiah 52:7 [109] Isaiah 61:1 [110] Isaiah 50:6 [111] Iyov (Job) 19:25 [112] Hoshea (Hosea) 6:2 "After two days he will revive us; on

the Yom haShlishi (the third day) he will raise us up, and

we shall live in his sight." Just as Moshiach was raised

from the dead through the glory of the Father, we too may

live a new life (Romans 6:4).The Word of G-d took on human

form and died for all; therefore, all have died (II Cor.5:14).

The old humanity has already been put to death,

and he who does not believe is condemned already (Yochanan 3:18). This is why everyone has not yet been raised bodily

from the dead: because those who hear and believe must

first be raised spiritually from the dead. See notes #64-73. If

we reject Moshiach's interpretation of the Tanakh of Hosea 6:2 in favor

of our own interpretation, there is a way that seems right to

a person, but that way leads to death (Proverbs 14:12).



[113] Habakkuk 2:4 "Behold, as for the one that is lifted up,

his soul is not right within him; but the righteous shall

live by his emunah (faith).




"You're crazy," someone sneers.  "You have a whole website about
      Yoshke the Son of G-d?  Ha!"



      Credentials: Moshiach The Prophet Like Moshe Rebbeinu Deut 18:18



      Credentials: Moshiach The Zera Dovid 1Ch 17:11,12; Isa 11:1,10



      Credentials: Moshiach The Son of HaAlmah Besulah Isa 7:13,14



      Credentials: Moshiach The Zoon Foon Der Oybershter Ps 2:7



      Credentials: Moshiach Nothing less than Dan 7:13-14 Bar Enosh Elokim Isa 9:5[6]



      Credentials: Moshiach Born in Beit-Lechem Micah 5:1



      Credentials: Moshiach The Eternal One Micah 5:1



      Credentials: Moshiach preaches, heals, saves Isa 61:1,2



      Credentials: Moshiach Enters Jerusalem Zechariah 9:9



      Credentials: Moshiach Scourged, Pierced like Absalom Ben Dovid on a Tree, Buried in a kever (Isa 53:9)



      Credentials: Moshiach our sair l'Azazel Yom Kippur Sin-Bearer of Lev 16:22 and Isa 53:12



      Credentials: the Techiyas HaMoshiach Resurrection of Messiah Psa 16:9-11



      Credentials: the Aliyah of Moshiach to Himel Ps 110:1



      Credentials: After Besuras HaGeulah of Moshiach's Akedah is preached to the whole world, Moshiach comes again visibly Daniel 7:13



      Credentials: Moshiach comes to die to make a korban kaparah 


      not for himself but for "My Jewish People" in the narrow window of time before the destruction of the 


      Second Temple 70 C.E. (Dan 9:26)



      Moshiach's Name Sake is the Kohen Gadol who rebuilds the Second Temple 
      after the Golus: Yeshua or Yehoshuah--NOT Menachem (Zech 6:12)











the 19th Psalm says that G-d's Word is called



temimah (perfect). (Tehillim 19: 7[8])


this means it is factually without error. We are talking about the Hebrew Scriptures.





???? ?????? ????. ????? 53: 5; 53: 11













In my heart there is a Shtiebel, a small prayer room. Small but commodious, stretching

out like Abraham’s Ohel into eternity.

There I meditate day and night.


I invite you to look around this Shtiebel of my soul.

You will see first a raised platform, a bema, and that bema is where

the Baal Tefilah lies face down to daven, among the holy scrolls that are spread

out in the light of the Ner Tamid which hangs over the Aron Kodesh.


One day in this Shtiebel of the heart, I heard a soft rapping at the door.

I looked at the uprights of the door and saw that the mashkof (lintel)

and the mezuzot had been struck with Dahm (Blood).

I looked at the latch. What would happen if I opened it? I had been meditating

on the door standing open in heaven. I was thinking about heaven and the Bar

Enosh coming to the Ancient of Days on the clouds of heaven. I wanted

the Spirit to lift me up and take me in visions of El Shaddai far above my dark racing

thoughts which are vain.

My eyes examined the Blood on the mashkof (lintel).


I seemed to know that my dark vain thoughts must be constantly expiated by the

Blood of the mashkof, lest the Evil one defile my pnimiyus Shtiebel.


On the shulchan (table) of that Shtiebel is a menorah which

is a lamp unto my feet and a Sefer Torah which is a light unto my path, that

Hashem Eloheicha might be with me and that my thoughts might be acceptable in

His sight.


Again, I heard a soft rapping at the door. I knew whoever knocked was standing

behind the kotel (wall). And I looked, and, hinei, the Kavod Hashem filled the Shtiebel.

The door was locked. But I sensed my soul under scrutiny.


Again I heard the soft rapping at the door.


In my heart there is a Shtiebel, a small prayer room. Small but commodious, stretching

out like Abraham’s Ohel into eternity.


From that vantage point there is another Comforter, the Ruach Hakodesh.

And also the Bar Enosh and the Ancient of Days. Shloshah (Three).


Abraham looked out the entrance of his Ohel and saw Shloshah (Three).


Yet His Name is Echad.


But when the door opened, there was only a Lamb. The Lamb was standing. It had the appearance of

having been slaughtered. Its throat was cut and the bloody mortal wound was a sign

that the desolating plague had skipped or passed over my door.


Then I heard the Voice.


“If anyone will invite me to come in, I will come in.”


In the darkness of my nefesh, I reached for the Ohr HaOlam that was shining.


His glance fell on the Sefer Torah like a laser beam, lighting every Hebrew

Letter and every firey place which speaks of him in every Word.


As far as this Shtiebel is concerned and also my dark thoughts,

things are rising brighter now since Moshiach has entered the shul of my heart.




First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.

The blood of the Lamb cancels every curse of Egypt at your door. Now imagine this scenario. A five year old little boy is walking around in a tavern. His father is singing and playing the guitar on the little stage by the liquor shelf on the wall next to the bartender. The little boy's mother is, unbeknowns to her, walking around with terminal cancer and will be dead in a few months. However, tonight she is having a very good time making eyes at the handsome bartender, with whom she is conducting an adulterous affair, to which her musician husband with the guitar seems to be oblivious.

Now flash forward several decades. Once again we are in a tavern. Now the five year old little boy is a middle aged man. Tonight his wife is sitting on the stage singing and playing the guitar. Also tonight an attractive young lady is working behind the bar. Because of what happened to his mother, the now grown-up middle aged man has a morbid fear of cancer. However, tonight, lacking sufficient fear of G-d, lacking a minister's prophetic exhortation and a minister's preaching of deliverance and salvation, the middle aged man is trying to distract himself from his fears by conducting an adulterous affair with the attractive young lady bartender.

Do you see the generational curse at work? Look at this Scripture in the Torah: Exodus 34:6-7. Also Deuteronomy 11:26-28. The Aseres HaDibros are not Ten Suggestions, they are Ten Commandments. They carry covenant reprisals. These are called curses. Amnon, if you think there is nothing to this doctrine (that the, let's say, Seventh Commandment, the sexual commandment, has covenant reprisals)...Amnon, if you don't believe there is such a thing as generational iniquity and its consequences, then don't try to get Tamar or David or Natan haNavi to agree with you. The Bible does not teach that Amnon is judged by G-d for the sin of David with Bathsheba; the Bible says that Amnon is judged by G-d for the sin of Amnon with Tamar (see also Ezek 18:19). But you (yes, I'm talking about you), Amnon, if you have a pornographic fixation in your heart (in the last days there will be a great apostasy and the love of the hearts of the Amnons in the House of the L-rd will grow cold)...if you have a pornographic fixation in your heart on your own Tamar like your father did his Bathsheba, and if you take a cavalier and stubborn attitude toward prayer for deliverance and for the family's generational healing, then you are walking in presumption and ignorance and need a complete spiritual turnaround. Do you not understand that Moshiach redeemed us from the curse of the Seventh Commandment, becoming a curse for us? Moshiach did not die because you occasionally have a "bad hair" day. Moshiach interposed himself to shield you from the curses that are pursuing you down through the generations, for the curse that I was to receive in fact ended at the at the Etz Chayim. There may be tribulation and persecution and temptation, but if there is faith and repentance and a mikveh of repentance and prayer and fasting and a new birth, then there is a new covenant and I am no longer a "Lot's wife" or a "lingering Lot" (see Gen 19) and I am no longer walking under a curse.

But do you want to go to the other extreme and say there never was a curse to begin with? You say you want to be saved...saved from what? Moshiach has redeemed us from the curse of the Torah. Otherwise, without that very redemption, Moshiach would say to us, "Depart from me, ye cursed, into everlasting fire" (Mt 25:41). Your salvation includes deliverance from generational curses. This is where you need to understand the Passover and not succomb to a goyishe false gospel. Read the following to understand the curse and why some are sick and some have fallen asleep because they do partake of the Seudas Moshiach unworthily (1 Cor chapter 11), not discerning the body and blood of the Pesach Lamb who alone diverts the curse from your door and who alone makes possible an exodus of deliverance from that curse.

Do you want to dismiss the role of Moshiach in taking your curse and do you then want to go ahead and REFUSE to repent and INSTEAD perpetuate your grandfather's anger? Your great grandfather's philandering? Your mother's food dependency? Your maternal uncle's perversion? Or do you want freedom from this bondage? How to break generational curses is explained at Leviticus 26:39-42 and on this webpage.

See Numbers 14:18; See also Deuteronomy 5:9. One of the great blessings of salvation is that the curse is broken generationally. Whereas there was generational iniquity such as adultery in generation after generation in a given family, once a member of the family comes to the Moshiach, there is hope for the family in subsequent generations because the children and grandchildren of the new korban chai bria chadasha believer in the family have the holy witness of Hashem and the Bar Enosh and the Ruach Hakodesh. As Ezekiel says in 18:30-32, Repent and turn yourself from all your transgressions so that iniquity will not be your ruin. For the secret of the L-rd is with those who fear Him, and He will show them his covenant. (Ps 25:14).

If a family wants to sow seeds of sin down through its generations, G-d is not mocked. Divine judgments will follow.

See the Scriptures on Hell or Gehinnom: especially Daniel 12:2 and Isaiah 66:24 and Mt 5:22 and Mt 5:29-30 and Mt 7:13 and Mt 7:23 and Mt 8:12 and Mt 8:29 and Mt 10:28 and Mt 13:42 and Mt 13:49-50 and Mt 18:6-9 and Mt 22:13 and Mt 23:33 and Mt 24:51 and Mt 25:30 and Mt 25:41 and Mt 25:46 and Mt 26:24 and Mk 1:24 and Mk 5:7 and Mk 9:43 and Mk 9:45 and Mk 9:47-48 and Lk 3:17 and Lk 4:34 and Lk 12:5 and Lk 13:3 and Lk 13:5 and Lk 16:23-25 and Lk 16:28 and Yn 3:16-18 and Yn 3:36 and Yn 5:28-29 and Yn 8:21, 24 and Ac 10:42 and Ac 17:31 and Ro 2:5 and Ro 2:8-9 and Ro 2:12 and Ro 6:23 and Ro 9:3,22 and 1Co 11:32 and 2Co 2:15-16 and 2Co 4:3 and Gal 1:8-9 and Gal 6:8 and Eph 5:6 and Phil 1:28 and Phil 3:19 and Col 3:6 and 1Th 1:10 and 1Th 5:3,9 and 2Th 1:8-9 and 2Th 2:10 and MJ 6:2 and MJ 9:27 and MJ 10:27,39 and Ya 4:12 and 2K 2:1,3,4,9,12,17 and 2K 3:7 and Yd 4,6,7,13 and Rv 2:11 and Rv 6:16-17 and Rv 11:18 and Rv 14:10-11 and Rv 14:19 and Rv 16:19 and Rv 17:8,11 and Rv 18:8,9,18 and Rv 19:3 and Rv 19:15 and Rv 19:20 and Rv 20:10, 14-15; and Rv 21:8 and Rv 22:15.

Now let's stop and analyze the generational curse we are using as an illustration. This is based on a true story. We have a five-year-old boy who has become a middle-aged man. Let's take another look at his adulterous mother. When this woman was a five year old girl, she was an abused child. Her father had an idol of lust. Her wicked father threw the child's mother out of the house and visited the prostitutes on a weekly basis. Here we see the sins of the fathers visited on the children to the third and fourth generation. The little girl used to sit in her dad's pick-up truck while he amused himself in a house of ill-repute. Here we see the root of the generational curse. This terrible besetting sin will have consequences for generations. The Seventh Commandment was broken and an evil idol of lust took root in the family line under a generational curse that will affect grandfather, daughter, grandson, and great-grandson unless someone in the family line turns to the L-rd. You see, your mistake is that you think becoming born twice and sanctified is a low-priority or no-priority decision. Your mistake is that you don't believe in generational iniquities and the need to understand what Rom 7:18 is all about and and what is involved in fighting the devil. What you don't understand is that in the true story I am describing, when that grandfather came out of the brothel, a divine projectile was fired, a curse of covenant reprisal, with a trajectory of 100 years, from 1920 to the year 2000, if one uses the "professional" definition of a generation as 20 years. The children and the grandchildren and great-grandchidren will be running from that bullet from 1920 to 2000 (do you see why you need a "bullet proof vest" [the breastplate of Moshiach Tzidkeinu's imputed righteousness] and the "whole armor of G-d"?) and will have no shield from it except Yeshua the Exodus Lamb, who redeemed us from the idols and curses and bondage of Egypt and "who redeemed us from the curse of the Torah, becoming a curse for us" Gal 3:13. Thank G-d that in the real-life illustration given here, salvation came in the third and fourth generations and the curse was cancelled and the family line was healed, as it says, "You shall be saved and your household." (Ac 16:31). Pray against generational curses.

Now let's see what happens. Let's speak about the five-year-old boy when he becomes a middle-aged man. Okay, he comes to deliverance and salvation and becomes a congregational member and is called into the ministry.

Then, once in the ministry, let's suppose that the devil comes to sift his flesh like wheat. How does he fight the good fight? What does he do? Listen carefully. He fights the good fight against the besetting sin associated with the generational curse by bringing every thought captive to obey Moshiach; by learning to rebuke the thoughts of the flesh and the thoughts of the enemy; by being filled with the Ruach Hakodesh; by learning to do spiritual warfare; by meditating on the blood of the Lamb that purchases our redemption from every sin and its curse; by understanding that Moshiach took our curse and set us free from it, so the victory over this generational curse can be won, has been won, by Moshiach our Korban Pesach, our Exodus ransom from the idols and curses of Egypt. When Satan puts a tempting thought into his mind, he rebukes the thought and quotes Scripture and says, "I rebuke that thought of demonic temptation. Get behind me, Satan. I am a one-woman man, devoted to my wife who is (Mishlei 5:16-23) my one-and-only according to 1T 3:2, and I must be a clean vessel fit for the Master's use. So I confess that evil thought and renounce it and rebuke it and forsake that evil imagination of the heart, confessing my sins, knowing he is faithful and just to forgive me of my sins and cleanse me from all unrighteousness." Then seek the deliverance music and other spiritual gifts and plunge all your thoughts and concentration into the study and meditation of Scripture. In this way you will be like Yosef ben Ya'akov, who ran from Potiphar's wife and kept his heart centered as he stood flooded in the force field of prophetic dreams and visions of Scripture, not the force field of the eyelids (Mishlei 6:25) of the immoral woman.

Today we have neo-pentecostal neo-evangelical liberal seminary professors cloistered in the upwardly mobile ivory tower of academia who hypocritically speak of the sufficiency of Scripture and yet sniff at exorcisms in spite of our canonical text (Mk 16:17). Some of them would say what is written here is heresy, that believers need not learn about demons and curses and the deliverance we have from such in Yeshua. They would say, "There are no generational curses associated with Freemasonry." But they are wrong, because everything here IS Scriptural, showing what a great deliverance and salvation we have in the blood of the Lamb. When Rav Shaul was in a very dicey situation he resolved to KNOW NOTHING among the sinners in the kehillah EXCEPT the Lamb of G-d and his Korban Kaporah Blood atonement on the Tree (See 1Cor 2:2). Repeat to yourself about 10,000 times a day, "I thank you Yeshua for your blood that cleanses me from all my sins and gives me my assurance of salvation" and you will get past every temptation.

Believe in the Tanakh's Brit Chadasha found here and here and here and here and in Ac 2:41-42 and here. Pray this prayer.
Then pray this prayer.











Much of the research and writing below must be credited to Crown Heights Jewish writer Ari Salante, who wrote this material in the early 1980's in Brooklyn and Manhattan.