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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 GET THE OJB BIBLE FOR YOUR SMART PHONE AND SIX MINUTE DOWNLOAD FREE ORTHODOX JEWISH BIBLE EBOOK READABLE ON YOUR COMPUTER SCREEN
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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
HOW TO POINT TO MOSHIACH IN YOUR
RABBI'S BIBLE (for a Meshichist Yid)
THE ALL-IMPORTANT THING YOU MIGHT NOT KNOW ABOUT THE MOSHIACH
CANDIDATES WITHOUT BIBLICAL CREDENTIALS ARE GUILTY OF IDENTITY THEFT
EVEN THE ZOHAR SAYS THAT HASHEM IS ECHAD YET MESHULASH; ALSO THE TANAKH AGREES; WHY DON'T YOU?
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
portentous priest Zechariah also
identified with the name of Moshiach (Messiah) in
very name Ezra called Yeshua (Aramaic form of Yehoshua) in the
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
, 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
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).
" 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
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
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 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
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 ) of the remnant
of one, the King Moshiach of the tribe of Judah, indicated before
Caleb in places like Bereshis (Genesis)
 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  and then is seen in counterpoint to
a suffering, dying and death-conquering Moshiach, the Servant of
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.  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,  gives
us a glorious apocalyptic picture of this
coming King, this Moshiach of the Clouds.
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)
 infers that the Moshiach will be a
new Moses. Therefore, don't argue with man,
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)."
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  and in Isaiah,
 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". 
The deduction of the thoughtful, then, is that Rashi's
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
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
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
"watch dogs," as it says, "mute [watch] dogs that cannot bark," that "lie around and dream."
 While the coming storm of
"the time of trouble for Jacob"
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
. G-d says, "I am against the
shepherds and will hold them accountable for my flock. I will
remove them from tending the flock." 
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
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".
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
to stand before the Moshiach
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
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
, which says, "there is no one that does good." 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"? 
"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.  The fact that religious men have failed only proves
that religion is not enough. What is needed is a new spiritual
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
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
His Torah.  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  and to his own people as a
 with His outpoured life, which G-d gives as an asham (guilt
Isaiah,  and, in prophecy, the nation of Israel as servant
who will eschatologically restore the nation of Israel to her
true faith and also completely turn around and change the whole
The Moshiach Is Equated With the Servant
The splendor of the ideal ruler of Israel is described in
his task  characterize both this ideal ruler (called "G-d-
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, a function that is also assigned
to the Servant.  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
spoken of as "the Branch" (TZEMACH of David), is equated with the
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
that is, a kohen Zechariah imbues with Messianic portent , as
"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."
Moses' successor, the ruler who entered the Promised Land, and
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.
that still doesn't prove that your Yeshua is our Yeshua!"
Rabbi, we reply, the Jewish Bible says that many Goyim will
the Jewish Bible is also aware of the perennial unbelief of Israel's
leaders  and of the fact that the Jewish people would in
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)  and must occur 483 years  after the decree to
restore and rebuild Jerusalem,  referring to Artaxerxes'
approximately 27 C.E., when Moshiach Yeshua was beginning his
ministry. Which other Moshiach, which other "Yeshua," is there?
) to be the establisher of the Messianic order of the Davidic
the Moshiach as a "priest forever after the order of Melchizedek"
(and not after the order of Aaron, for the Messiah was to come
and thus be a king-priest like Melchizedek in Genesis ).
Therefore, the two ominous olive trees in Zechariah  symbolize
the kingly Davidic heir (Zerubbabel) and the priestly overseer of
the Bais Hamikdash, the Jerusalem Temple (Yehoshua ) 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. 
This one and only personal Word of G-d who came from heaven and
does the Tanakh say that the Word of G-d is worthy of worship?
word." The Word of G-d is the divine agent in creation, as it says "By
also the divine Word of Judgment who comes at the end of the age
and is personified as the supernatural Moshiach of the Clouds,
"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
 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  or
should we be surprised that the universal Priest-King that David
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-
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
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-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
tendentious Rabbinic exegesis to assert a lower case "l"
conveniently in one place and a capital "L" in the other.
"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
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
, 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
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)
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  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  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  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  and
the Psalms ). 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 
and Judges  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
be surprised that David's Great Son, called the Ben HaElohim, the
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 ), and Holy Spirit (Ruach HaKodesh).
This same Son/Word  is also the agent of divine redemption,
for Psalm l07  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  calls him "Mighty G-d"
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)  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." "This is not a Jewish doctrine, this
notion of spiritual regeneration," a rabbi might object, not having
intended to "mark off" as his own not merely people who were
circumcised physically but "in their hearts."  So strong is
this teaching that G-d threatens to destroy any Jew who is not
spiritually circumcised.  Such a one will be shut out of
salvation.  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
, 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  where Elijah had once hid to begin his Mount Carmel
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, 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." 
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.  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."  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
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
, and that the Rabbi from
, 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,  as we shall see.
 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
Paul himself, not a "convert" but a good Jew, observes the
Torah's ceremonial law and is loyal to the preservation of his Jewish
(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
 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
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
Are the rabbis with their own teachings right and the Tanakh wrong? Was Daniel wrong when he said the Moshiach would be cut
said that the Moshiach would be "wounded for our
transgressions.... for the sin of my people (who deserved the
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
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
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.  I must die for me, not some mediator. No mere man
And the answer: he was no mere man but called "Mighty G-d."
 Are you ignorant of the fact that, in the Torah, blood was
always associated with G-d's eternal Word? 
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
(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 .
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
Why is Jewish ministry of such grave importance in these
fearful times? Rabbi Paul tells us in Romans 11 . 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.  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?  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
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.
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...." The expression "dwelling for his Name" is another
way of saying "dwelling for himself." As the sacred name of G-d
Who is like the G-d of Yeshurun who rides "on the clouds of his
majesty?"  Only his personal Word, the Moshiach, the "Son
of Man coming with the clouds of heaven."  The true remnant
Israel of G-d knows his name .
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)  says not to add to
G-d's Word and not to take anything away from it. From Mishle (Proverbs)  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
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
Bible predicted that the Moshiach would not be defeated by death 
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.
KEEP IN TOUCH
Write us a letter.
Artists For Israel International
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 "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).
("Yehoshua...you are portentous sign-men for, behold, I will
bring forth My Servant, BRANCH [of David, Moshiach].")
("behold the man [Yehoshua/Yeshua] his NAME is BRANCH [of
David, i.e. MOSHIACH]").
Aramaic form, "Yeshua." This is the Hebrew word for the name of our Moshiach.
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.
("Day of Salvation") and the new Joshua/Yeshua Moshiach who
will bring it.
the tribe of Judah.
the tribe of Judah, and that the obedience of all the peoples
of the world belongs to Moshiach.
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.
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.
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.
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
Talmudic indications that Daniel 7:13-14 is a prophecy about Moshiach, see Sanhedrin 96b-97a, 98a, etc.
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
 II Samuel 7:16  Isaiah 11:1-5  Ezekiel 37:25  Isaiah 56:10  Jeremiah 30:7  Ezekiel 34:10  Jeremiah 3:15  Deuteronomy 28:15-68  In the Orthodox Jewish Brit Chadasha (a new tranlation from Artists For Israel International
), Pilate says to Moshiach, "What is Emes (Truth)?" The Besuras haGeulah according to Yochanan 18:38.
 Numbers (Bamidbar) 27:18  Isaiah 42:1  Isaiah 42:4  Isaiah 42:6  Devorim (Deuteronomy) 33:5,26  Devorim (Deuteronomy) 32:15  Isaiah 41:8  Isaiah 42:19  Isaiah 44:1  Isaiah 49:1  Isaiah 49:5-6 Notice here that the Moshiach is predicted to
be "my Yeshua (or Salvation)."
and he shall feed them, even my servant David." See also
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.
"Kohen l'El Elyon (priest of the most high G-d)."
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.
(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
presented as personal here and says, "I was appointed from
everlasting, from the first [beginning], or ever the earth
founded the earth; by understanding hath he established the
"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.
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
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
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)
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?
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
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
you Elijah the prophet before the coming of the great and
dreadful day of the L-rd"....
 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.
. 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
note #10) and only by emunah (faith) (Genesis 15:6;
Habakkuk 2:4--see note #113). The Word of G-d, who pronounced on
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
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.
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
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
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
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
William Carey Library Publishers, South Pasedena, 1974. See
#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.
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
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
of this glorious kingdom is described in passages which
include 7:1-12:6; 32:1-20; 49:1-57:21; 61:1-11.
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
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.
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
of our own interpretation, there is a way that seems right to
a person, but that way leads to death (Proverbs 14:12).
by his emunah
Credentials: Moshiach Scourged, Pierced like Absalom Ben Dovid on a Tree, Buried in a kever (Isa 53:9)
Credentials: After Besuras HaGeulah of Moshiach's Akedah is preached to the whole world, Moshiach comes again visibly Daniel 7:13
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)
--NOT Menachem (Zech 6:12)
PREPARING A NEW MESSIANIC GENERATION
See the ORTHODOX JEWISH BIBLE.
the 19th Psalm says that G-d's Word is called
temimah (perfect). (Tehillim 19: 7)
this means it is factually
without error. We are talking about the Hebrew Scriptures.
WHAT THE ECSTASY-SEEKING HASIDIM ARE LOOKING FOR IS FOUND HERE AND HERE.
SORRY TO BE BLUNT BUT YOU MAY NOT SEE THE FIRE OR SMELL THE SMOKE WHEN THE FIREMAN COMES TO SAVE YOU AND WHEN HE RUDELY RAPS ON YOUR DOOR WITH HIS PICKAXE, BECAUSE AT SUCH A TIME THERE IS NOT A LOT OF PATIENCE TO ARGUE ABOUT AN ETERNAL GEHINNOM IN THE TANAKH OR ABOUT THE FIREY SHOAH CURSES OF THE TORAH [WHICH YOU AREN'T READING THE WHOLE MEGILLAH]. AT SUCH A TIME THERE IS NOT A LOT OF PATIENCE TO ARGUE ABOUT THE PROVENANCE OF MOSHIACH'S DERECH HASHEM SEFER OR ABOUT WHY YOU NEED TO POINT TO THE TRUE MOSHIACH OF DAS HIMMLISCHE LEBEN WHO ALONE HAS THE POWER NEEDED FOR BREAKING GENERATIONAL CURSES
In my heart there is a Shtiebel, a small prayer room. Small but commodious, stretching
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
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)
Enosh coming to the Ancient of Days on the clouds of heaven. I wanted
On the shulchan (table) of that Shtiebel is a menorah which
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.
out like Abraham’s Ohel into eternity.
From that vantage point there is another Comforter, the Ruach Hakodesh.
Yet His Name is Echad.
having been slaughtered. Its throat was cut and the bloody mortal wound was a sign
Then I heard the Voice.
“If anyone will invite me to come in, I will come in.”
His glance fell on the Sefer Torah like a laser beam, lighting every Hebrew
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.
See the ORTHODOX JEWISH BIBLE.