© COPYRIGHT 1974 Phillip Goble


The Kitvei Hakodesh are clear about Klal Yisrael.  They will not

change their G-d: they will still believe in the G-d of Avraham,

Yitzchak, and Ya'akov. They will not change their religion.  They

will still hold dear to Judaism as their faith.  Nevertheless,

the Kitvei Hakodesh are clear: they will be changed by teshuva and hitkhadeshut, all the Jewish people people in the world.  And

they will be redeemed.  One day they will look up into heaven and

they will see the Kodesh HaKodashim in heaven open, and they will

see not a changing of religions but a changing of Kohanim Gedolim.  And in this changing of the guard of the Kohanim Gedolim in the Kodesh HaKodeshim in heaven, they will see a new Kohen Gadol (after the order of Malki-Tzedek) replacing the old Kohen Gadol. But this spiritual revelation will not cause them to

discard their Siddurim or their copies of the Shas.  They will

not cancel Bar Mitzvahs or High Holiday Services.  They will not

do away with Torah Services on Shabbos.  They will still be loyal

to the Sinai Covenant and its mitzvot.  They will change very

little, almost nothing as far as their Orthodox Jewish manner of

life is concerned.  But they will be changed.  They will see him

in heaven, wearing the garments that Caiapha once wore when Caiapha unwittingly ordered the Akedah and had him bound and led

away, carrying the Scapegoat's burden of the evil Olam Hazeh. 

They will see him--Rebbe, Melech HaMoshiach Adoneinu Yehoshua,

standing in the Kodesh HaKodashim in Shomayim.  They will see him

and they will weep.  And the shul and the yeshiva will never be

the same after that.  And they will have far better people to

produce materials such as the following, because there will be

thousands and thousands of rabbis and yeshiva scholars weeping as

I have wept for the Jewish people and looking up into heaven and

seeing the changing of the guard of the Kohanim Gedolim in the Kodesh HaKodashim.  But, until then, this meager offering is

presented with a prayer and with faith in the Kitvei Hakodesh and

in the Geulah Redemption of Klal Yisrael.


What has been needed for a long time is a comprehensive tool

designed to further the planting and growth of messianic

synagogues.  This is why this book was written in 1974. This

edition is revised, for now there are many messianic synagogues

throughout the world, and there will be many more in the future.

But this is not really new, for we see messianic synagogues in

Acts 21:20 and Jam.2:2 (see the Orthodox Jewish Brit Chadasha downloadable at http://www.afii.org/material.htm from the



So what has been the problem in the intervening years since the

First Century?  Choosing the wrong cultural specialist as their

mentor, ministers to Jewish people have in the past typically

tried to mimic Moshiach's Shliach to the Goyim (Sha'ul or Paul)

and have largely ignored his highly successful (cf. Acts 21:20)

cultural counterpart, Moshiach's Shliach to the Jews (James or Ya'akov). Ya'akov was concerned that no "irksome restrictions"

(Acts 15:19) be imposed on Goyim. He would have also been

concerned to have no "irksome restrictions" placed on him and the

Jerusalem Messianic Synagogue of which he was the mashgiach ruchani (spiritual overseer).  Can you imagine Ya'akov's reaction

if some Goyim had told his congregation they could no longer

practice the bris milah or be shomer Shabbos? You don't have to

imagine.  Just read Acts 21:20-21, where we find that the early

Jewish talmidim (disciples) of Moshiach were shomer mitzvot, and

where we see Ya'akov was quick to correct the lashon hora some

were speaking against the Shaliach Sha'ul, falsely accusing Sha'ul of teaching Jewish people they had to become shmad and

abandon the bris milah and the minhagim (customs) of the Jewish

people in order to follow the Moshiach.  Unfortunately, the

dismal history of ministry to Jewish people has been the largely

futile effort to impose the irksome restrictions of Goyishe culture on Jews.  Instead of helping plant and lead Brit Chadasha Kehillot, authentic Messianic Synagogues with integrity and

relevance for the Jewish people like the Shliach Ya'akov (James)

did in Jerusalem, ministers to Jewish people typically function

as unwitting modern "Gentilizers," trying to persuade Jews to

assimilate into Goyishe cultural life-style - a betrayal the

Jewish community understandably resists as the self-destruction

and spiritual genocide of Jews as a people. In a Jewish

neighborhood, Messiah's people must become like Jewish people to

win Jewish people (I Cor. 9:20-21), remembering that Moshiach came to bring life to Jewish people, not cultural death. Moshiach came to give them new spiritual life, not change them

from Jews into Goyim.  This is axiomatic and fundamental.  When a

congregation of Messiah's people finds herself in a Jewish

community she must not shrink from wearing once again her full

Jewish dress, all her old First Century synagogue attire.  For

local communities of Messiah's people in Jewish communities to

remain inflexibly groomed for Goyim and then demand that Jews

convert to Gentile ways of life and worship in order for Jewish

people to accept their own Moshiach is the horrific, condemnable,

ancient Judaizing heresy in reverse, and must not be tolerated. 

(To learn about this heresy, download Galatians from the Orthodox

Jewish Brit Chadasha translation from our website at

http://www.afii.org/material.htm ).


The philosophy of this book centers on the concept of a people

movement, something the Body of Moshiach received from the Jewish

community in Acts 21:20, when the Shlichut for Yehudim was in

full operation (Gal.2:8-9).  A people movement occurs when whole

family units (not just rebels and family misfits) from a

particular cultural group flow into the Body of Adoneinu Moshiach Tzidkeinu.  Acts 21:20 says, "You see, brother, how many

thousands of Jewish people there are who believe (in the Messiah

and the Orthodox Judaism of the Brit Chadasha); and they are all

zealous for the Torah (i.e. the Orthodox Judaism of the time,

which predates modern post-Second Temple so called "orthodox"

Judaism)" (Acts 21:20).  Luke 2:42 alludes to our Moshiach's bar mitzva equivalent (see Encyclopaedia Judaica, Vol.4, page 244 for

historical background documentation). Because the Shliach Ya'akov and the first Jewish believers in our Moshiach worshipped in the shul, kept Shabbos (as well as Yom Rishon), and maintained the peoplehood-sustaining minhagim of the Jewish people, they were

able to effectively encourage a people movement from the Jewish

community.  It is true that Sha'ul won a few Jewish people into

his Gentile-accommodating congregations, but as far as the Jewish

people as a people were concerned, to flow into such a cultural

environment was not an attractive option.  But then Sha'ul had

the Shlichut mission to the Goyim, he did not have the Shlichut mission to the Yehudim; it was Kefa, Ya'akov and Yochanan (Gal.2:9) who had the Shlichut to the Yehudim and could minister

in such a way as to accommodate the special needs of the Jewish

people as a people.  Only the fully operative Messianic Synagogue

community of Ya'akov the Shliach in Yerushalayim could win masses

(see Acts 21:20) from whole segments of the Jewish community.   

Stated simply in modern terms, there are a few Jewish people, and

cumulatively, many Jewish people, who can be won by ordinary

local congregations.  But, generally speaking, these local

congregations cannot attract whole family units that flow

in a people movement from the Jewish community. To put it

graphically, a Jewish man is not going to bring his wife and bar mitzva-aged son and bat mitva-aged daughter and orthodox mother

to the ordinary local congregation.  If one insists on preaching

the G-d of Israel's Good News to this family unit in a Gentile

style rather than a Messianic style and in a Gentile setting

rather than a Biblical Acts 21:20 synagogue setting, one may very

well not win this family unit.  But the Bible once again solves

the problem: the first local assembly or kehillah of Messiah's

people was a messianic synagogue community.  In fact, Ya'akov the Shliach calls it such in the original language of his book in

chapter 2, verse 2, (see Greek, Jam.2:2) and a messianic

synagogue community the local kehillah must become again,

whenever it finds itself in a Jewish community. (See "Moshiach's Letter Through the Shliach Ya'akov To The Brit Chadasha Kehillah"

from the Orthodox Jewish Brit Chadasha translation from our

website at http://www.afii.org/material.htm). 


What has been needed for a long time is a comprehensive tool

designed to further the planting and growth of messianic

synagogues.  This is why this book was written. 


Galatians 6:15 and Colossians 3:11 clarify that for Goyim

being born from heaven is what is important, not being physically

born of Jewish stock. However, when Sha'ul speaks of the new

birth, he speaks of becoming a spiritual ben Avraham (son of

Abraham--see Gal.3:7-14; Romans 2:28,29; Philippians 3:3).  This

book is a series of detachable, interlocking chapters that lead

the Jewish inquirer into progressively deeper levels of

commitment until he has become a member of a messianic synagogue. Hashem has a vested interest in keeping Jewish people Jewish

until the Bias haMoshiach (Coming of Messiah), or else Moshiach Adoneinu will be King of the Jews in name only.  Furthermore, it

is not possible for Jewish people to fully obey the Brit Chadasha if they try to do so by apostatizing from the Sinai Covenant and

its mitzvot.  This is why cultural specialization is so crucial

in the planting of new ministries (Galatians 2:9), for the Great

Commission of Moshiach commands that Jewish people be not

imperiled as a people, but discipled as a people.  In 1974, when

this book was first published, a wonderful breeze of the Ruach Hakodesh was blowing.  It had been blowing since 1967, when the

"Six Day War" made it possible for Israel to absorb East

Jerusalem.  This caused a revived interest in the Moshiach among

the Jewish people world-wide, because Yerushalayim was no longer

trodden down by Goyim (see also Luke 21:24) and the stage was

being set for the Fig Tree to blossom (21:29-31) into the Bias Moshiach.  A world-wide revival began among the Jewish people,

remarkably also in Los Angeles, where this book was written. 

Now, even more is happening.  What the Jewish community needs are

thousands of growing synagogues with home Torah studies, yahmakahs, Jewish music, Jewish food, Jewish humor, Jewish

customs, ceremonies, holidays, traditions, testimonies, special

events, and everything revolving around and pointing toward a

very Jewish Moshiach who is Adoneinu.  Such synagogues can throw

their doors open wide with the confidence that G-d will fill them

with Jewish souls and also with people who are of non-Jewish

descent but are nevertheless spiritually of the seed of Abraham

(Gal.3:7-14) and of the calling of Ruth, called to Messianic

Jewish ministry.  These truly heaven-born believers in Moshiach Adoneinu, unlike many anti-semitic nominal and errant followers,

will love the Jewish people in all their Jewishness.  They will

understand that rabbis and synagogues have to change very little,

almost nothing, about their liturgy or their manner of worship or

Jewish lifestyle in order to follow the Moshiach.  The book of

Hebrews shows that all rabbis and synagogues have to do to find

redemption in Moshiach is to look up into heaven and see a

changing of the guard of the Kohen Gadol, with Rebbe Melech HaMoshiach Yehoshua the Kohen l'Olam al divrati Malki-Tzedek (Ps.110:4) in the Kodesh HaKodashim in Shomayim.  Once they

believe in his kapparah and come into the Brit Chadasha Yom

Kippur experience of hitkhadeshut through chesed rather than zechus, very little else has to be changed. Hashem is only

looking for a change of heart, not a change of religion or a

change of allegiance from the Sinai Covenant and its mitzvot.  It

is my prayer that G-d will give you, the reader, the same

privilege he gave me, and reward your toil with good ground and

the fruit of a Brit Chadasha-patterned messianic synagogue. 

Baruch Hashem!


Dr. Phillip Goble











[Vah-ah-nee brohv chabs-d'chah ah-voh vey-teh-chah ehsh-tah-chah-veh ehl hey-chahl kahd-sh'chah b'yeer-ah-teh-chah. Mah toh-voo oh-hah-leh-chah yah-ah-kohv meesh-k'noh-teh-chah Yis-ra-el. Vah-ah-nee b'rohv chahs-d'chah ah-voh vey-teh-chah ehsh-tah-cha-veh ehl hey-chal kad-sh'chah b'yeer-ah-teh-chah. Ah-doh-noy ah-hahv-tee m'ohm bay-tehchah oo-m'kohm meesh-kahn k'voh-deh-chah. Vah-ah-nee esh-tah-chah-veh v'ech-rah-ah ev'r'chah leef-nay Ah-doh-nye oh-see. Vah-ah-nee t'fee-la-tee l'chah Ah-doh-noy et rah-tsohn Elo-heem. B'rahv chas-deh-chah ah-ney-nee beh-eh-met yish-eh-cha.]


As for me, in the abundance of thy loving kindness will I       

come into thy house: I will worship toward thy holy Temple       

in the fear of thee.  How goodly are thy tents, 0 Jacob,

thy tabernacles, 0 Israel!  As for me, in the abundance of thy

loving kindness will I come into thy house: I will worship toward

thy holy Temple in the fear of thee.  L-rd, I love the habitation

of thy house and the place where thy glory dwelleth.  As for me,

I will worship and bow down: I will bend the knee before the

L-rd, my maker. And as for me, may my prayer unto thee, O L-rd,

be in an acceptable time: O G-d, in the

abundance of thy loving kindness, answer me in the truth of thy




SILENT MEDITATION PSALM 122                                   

[Sah-mach-tee bohm-reem lee Beyt Adonai neh-lech. 

Ohm-doht ha-yoo rag-ley-noo be-shah-rye-yeech Y'roo-shah-lye-yeem. Y'roo-shah-lye-yeem hah-b'noo-yah k'eer sheh-choo-brah lah yach-dahv. Sheh-shahm ah-loo sh'vah-teem sheev-tay yah ay-doot l'Yees-ra-el l'hoh-doht l'shem Ah-do-noy. Kee shah-mah yahsh-voo kee-soht l'meesh-paht kee-soht l'vayt Dovid.  Shah-ah-loo sha-lom Y'roo-shah-lye-yeem yeesh-lah-yoo oh-hah-vah-yeech. Y'hee sha-lom b'chay-lech shal-vah b'ahr-m'noh-tah-yeech. L'mah-ahn ah-chye v'ray-eye ah-dahb'rah nah sha-lom bach. L'mah-ahn beyt Ah-do-noy Eh-lo-hey-noo ah-vah-k'shah tohv lahch.]    



I was glad when they said unto me,let us go into the house of the

L-rd.  Our feet shall stand within thy gates, 0 Jerusalem. 

Jerusalem is built as a city that is compact together:

whither the tribes go up, the tribes of the L-rd, unto the

testimony of Israel, to give thanks unto the name of the L-rd. 

For there are set thrones of judgment, the thrones of the house

of David. Pray for the peace of Jerusalem: they shall prosper

that love thee.  Peace be within thy walls, and prosperity within

thy palaces.  For my brethren and companions' sakes, I will now

say, peace be within thee. Because of the house of the L-rd our

G-d I will seek thy good.





[Bah-rooch ah-tah Ah-doh-noy Elo-hey-noo meh-lech hah-oh-lahm ah-sher kid-shah-noo b'mitz-voh-tahv v'tsi-vah-noo l'had-leek ner shel Shah-baht.]        


Blessed art thou, 0 L-rd our G-d, King of the universe,       

who hast sanctified us by thy commandments, and hast          

commanded us to kindle the Sabbath-light.   




[Bah-rooch ah-tah Ah-do-noy Elo-hey-noo me-lech ha-olahm a-sher keed'-shah-noo b-meetz-voh-tahv v'tsee-vah-noo l'hahd-leek ner shel shabbaht vah) yohm-tohv.]


Blessed art thou, O L-rd our G-d, King of the universe,       

who hast sanctified us by thy commandments, and hast

commanded us to kindle the Festival-light.             


On the first night of the Festival, add the following:         

[Bah-rooch ah-tah Ah-do-noy Elo-hey-noo me-lech ha-olahm she'he-ch'yah-noo v'kee-y'mah-noo vuh-hee-gee-ah-noo lahz-mahn ha-zeh.]


Blessed art thou, O L-rd our G-d, King of the universe,       

who hast kept us in life, and hast preserved us, and hast       

enabled us to reach this season.                 


SHALOM ALECHEM [Sha-lom a-lechem mal-a-chey ha-sha-ret mal-a-chey el-yohn mee-mel-ech mal-chey ham'1a-cheem ha-ka-dosh bah-rooch hoo. bo-a-chem l'sha-lom mal-a-chey ha-sha-lom mal-a-chey el-yon. Mee-meh-lech mal-chey ham'la-cheem ha-kadohsh bah-rooch hoo.  Bar-choo-nee l'sha-lom mal-a-chey ha-sha-lom mal-a-chey el-yohn mee-meh-lech mal-chey ham'la.cheem ha-ka-dohsh bah-rooch hoo. tzet-chem l'sha-lom mal-a-chey ha-sha-lom mal-a-chey el-yon mee-meh-lech mal-chey ham'la-cheem ha-ka-dohsh ba-rooch hoo.]       


Peace be with you, ministering angels, 

Messengers of the Most High,      

The King of Kings

The Holy One, blessed be He.       


May your coming be in peace, etc



Bless me with peace, etc.       



May your going be in peace, etc.         



[L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Sh'mohr v'zah-chor b'dee-boor eh-chad. Heesh-mee-ah-noo el ham'yoo-chad Ah-do-noy echad oo'sh'moh echad l'shem oo-l'teef-eh-ret v'leet-hee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:  

Leek-raht shab-baht l'choo v'nayl-chah kee hee m'kohr hah-brah-chah may-rohsh mee-keh-dem n'soo-chah sohf mah-ah-seh b'mah-cha-shah-vah t'chee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:  

Meek-dahsh meh-lech eer m'loo-chah koo-mee ts'ee mee-tohch hah-hah-feh-chah rahv lach she-vet b'eh-mek hah-bah-chah v'hoo yah-chah-mohl ah-lye-yeech chem-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Heet-nah-ah-ree meh-ah-far koo-mee leev-shee beeg-day teef-ahr-taych ah-mee ahl-yahd ben Yee-shai Bayt Hah-lach-mee kar-vah ehl naf-shee g'ah-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:  

Hit-oh-rah-ree hit-or-rah-ree kee vah oh-rech koo-mee oh-ree oo-ree oo-ree sheer dah-ber-ee k'vohd Ah-do-noy ah-lye-yeech neeg-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Loh tev-shee v'loh teek-ahl-mee mah teesh-toh-chah-chee oo-mah teh-heh-mee bach yeh-che-soo ah-ne-yay ah-mee v'niv-n'tah eer ahl tee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: V'hah-yoo leem-she-sah sh'oh-sah-yeech v'rah-cha-koo kol m'vahl-ah-yeech yah-sees ah-lye-yeech elo-hah-yeech keem-sohs cha-tahn ahl kah-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:  

Yah-meen oo-s'mohl teef-roh-tsee v'et Ah-doh-nye tah-ah-ree-tsee ahl yahd eesh ben pahr-tsee v'nees-m'chah v'nah-gee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Boh-ee v'sha-lom ah-teh-ret bah-lah gahm b'seem-chah oo-v'tsah-hah-lah toch eh-moo-nay ahm s'goo-lah boh-ee cha-lah boh-ee cha-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:]    

Come, my friend, to meet the bride, let us welcome the      

presence of the Sabbath.


"Observe" and "Remember the Sabbath day," the only G-d caused us

to hear in a single utterance: the L-rd is One, and his name is

One to his renown and his glory and his praise. (Come, etc.) 

Come, let us go to meet the Sabbath, for it is a wellspring      

of blessing; from the beginning, from of old it was ordained

--last in production, first in thought. (Come, etc.)


0 sanctuary of our King, O regal city, arise, go forth from thy   

overthrow; long enough hast thou dwelt in the valley of weeping;

verily he will have compassion upon thee. (Come,etc.)


Shake thyself from the dust, arise, put on the garments of      

thy glory, O my people!  Through the son of Jesse, the Bethlehemite, draw thou nigh unto my soul, redeem it. (Come,etc.) 


Arouse thyself, arouse thyself, for thy light is come: arise,    

shine; awake, awake; give forth a song; the glory of the L-rd    

is revealed upon thee. (Come, etc.)


Be not ashamed, neither be confounded. Why art thou cast       

down, and why art thou disquieted?  The poor of my

people trust in thee, and the city shall be builded on her own

mound. (Come, etc.)


And they that spoil thee shall be a spoil, and all that would    

swallow thee shall be far away: thy G-d shall rejoice over thee, 

as a bridegroom rejoiceth over his bride. (Come, etc.)


Thou shalt spread abroad on the right hand and on the left, and

thou shalt reverence the L-rd.  Through the offspring of Perez we

also shall rejoice and be glad. (Come, etc.)       


Come in peace, thou crown of thy husband, with rejoicing      

and with cheerfulness, in the midst of the faithful of the chosen

people: come, O bride; come, 0 bride. (Come, etc.)       





[Sheer-oo l'Ah-doh-noy sheer cha-dahsh sheer-oo l'Ah-doh-noy kol ha-ah-retz. Sheer-oo l'Ah-doh-noy bahr-choo sh'moh bas-roo mee-yohm l'yohm Ye-shua-toh. Sahp-roo vah-goy-eem k'voh-doh b'chol ha-ah-meem neef-l'oh-tahv. Kee gah-dohl Ah-doh-noy oo-m'hoo-lahl m'ohd noh-rah hoo ahl kol Elo-heem. Kee kol ehl-hay

ha-ah-meem eh-lee-leem v'Ah-doh-noy shah-my-eem ah-sah. Hohd v'hah--dahr l'fah-nahv ohz v'teef-eh-ret b'mik-dah-shoh. Hah-voo l'Ah-doh-noy meech-p'choht ah-meem hah-voo l'Ah-doh-noy k'vohd v'ohz. Hah-voo l'Ah-doh-noy k'vohd sh'moh s'oo meen-chah oo-voh-oo l'chats-roh-tav. Heesh-tah-cha-voo l'Ah-doh-noy b'had-raht koh-desh chee-loo me-pahn-ahv kol hah-ah-retz. Eem-roo vah-goy-eem Ah-doh-noy mah-lach ahf tee-kohn te-vel bahl tee-moht yah-deen ah-meem b'may-shah-reem. Yees-m'choo hah-shah-ma--yeem v'tah-gel hah-ah-retz yeer-ahm hah-yahm oo-m'loh-oh. Yah-ah-lohz sah-dye v'chol ah-sher boh ahz y'rah-n'noo koh ah-tsay yah-ar. Leef-nay Ah-doh-noy kee vah kee vah leesh-poht hah-ah-retz yish-poht teh-vel b'tse-dek v'ah-meem beh-eh-moo-nah-toh.]


O sing unto the L-rd a new song: sing unto the L-rd, all the

earth. Sing unto the L-rd, bless his name; show forth his        

salvation from day to day. Declare his glory among the heathen,

his wonders among all people.  For the L-rd is great, and greatly

to be praised: he is to be feared above all g-ds. For all the

g-ds of the nations are idols: but the L-rd made the heavens. 

Honor and majesty are before him: strength and beauty are in his

sanctuary.  Give unto the L-rd, 0 ye kindreds of the people, give

unto the L-rd glory and strength. Give unto the L-rd the glory

due unto his name: bring an offering, and come into his courts. 

O worship the L-rd in the beauty of holiness: fear before him,

all the earth.  Say among the heathen that the L-rd reigneth: the

world also shall be established that it shall not be moved: he

shall judge the people righteously. Let the heavens rejoice, and

let the earth be glad; let the sea roar, and the fullness

thereof.  Let the field be joyful, and all that is therein: then

shall all the trees of the wood rejoice before the L-rd: for he

cometh, for he cometh to judge the earth: he shall judge the

world with righteousness and the people with his truth.           




[Tov I'hoh-doht l'Ah-doh-noy oo-l'zah-mer l'shem-cha ahl-yohn. L'hah-geed bah-boh-ker chas-deh-cha ve-eh-moo-nah-t'chah bah-lay-loht.  Ah-Iay ah-sohr vah-al-lay nah-vel ah-lay hee-gah-yohn b'chee-nohr. Kee seem-mach-tah-nee Ah-doh-noy b'fah-ah-leh-chah b'mah-ah-say yah-deh-chah ah-rah-nen. Mah gahd-loo mah-ah-seh-chah Ah-doh-noy m'ohd ahm-koo mach-sh'voh-teh-chah. Eesh bah-ahr lo yay-dah oo-che-seel loh yah-veen et zoht. Beef-roh-ach r'sha-eem k'moh ay-sev vah-yah-tsee-tsoo kol poh-ah-lay ah-ven l'he-sham-dahm ah-day ahd. V'ah-tah mah-rohm l'oh-lam Ah-doh-noy kee he-neh oh-y'veh-cha Ah-doh-nye kee-he-neh oh-y'veh-cha yoh-veh-doo yeet-pahr-doo kol poh-ah-lay ah-ven. Vah-tah-rem keer-aym kar-nee bah-loh-tee b'sheh-men rah-ah-nahn. Vah-tah-beht ay-nee b'shoo-rye bah-kah-meem ah-lye m'reh-eem teesh-mah-nah ahz-nye. Tsa-deek kah-tah-mahr yeef-rach k'eh-rez bahl-vahn-nohn yees-geh. Sh'too leem b'vayt Ah-doh-noy b'chats-roht Eh-loh-hey-noo yahf-ree-choo. Ohd y'noo-voon b'say-vah d'shay-neem v'rah-ah-nah-neem yee-yoo. L'hah-geed kee yah-shar Ah-doh-nye tsroo-ree v'loh ahv-lah-tah boh.]


It is a good thing to give thanks unto the L-rd, and to sing     

praises unto thy name, O Most High: to show forth thy lovingkindness in the morning, and thy faithfulness every night

upon an instrument of ten strings, and upon the psaltery; upon

the harp with a solemn sound.  For thou, L-rd, hast made

me glad through thy work: I will triumph in the works of thy  

hands. O L-rd, how great are thy works! and thy thoughts are      

very deep. A brutish man knoweth not; neither doth a fool    

understand this.  When the wicked spring as the grass, and    

when all the workers of iniquity do flourish, it is that they    

shall be destroyed forever: but thou, L-rd, art most high for    

evermore.  For lo, thine enemies, O L-rd, for lo, thine enemies  

shall perish; all the workers of iniquity shall be scattered. 

But my horn shalt thou exalt like the horn of a wild ox: I shall

be anointed with fresh oil. Mine eye also shall see my desire on  

mine enemies, and mine ears shall hear my desire of the wicked

that rise up against me.  The righteous shall flourish like the

palm tree: he shall grow like a cedar in Lebanon. Those that be

planted in the house of the L-rd shall flourish in the

courts of our G-d. They shall still bring forth fruit in  old

age; they shall be fat and flourishing; to show that the L-rd is

upright: he is my rock, and there is no unrighteousness in him.   





[Ah-doh-noy mah-lach gay-oot lah-vesh Ah-doh-noy ohz heet-ah-zar ahf tee-kohn teh-vel bahl tee-moht. Nah-chohn kees-ah-cha meh-ahz meh-oh-lahm ah-tah. Nahs-oo n'hah-roht Ah-doh-noy nahs-oo n'hah-roht koh-lahm yees-oo n'hah-roht dach-yahm. mee-kohl-oht may-eem rah-beem ah-dee-reem meesh-b'ray-yahm ah-deer bah-ma-rohm Ah-doh-noy ay-doh-teh-cha neh-em-noo m'ohd l'vay-t'cha nah-ah-vah koh-desh Ah-doh-noy l'oh rech yah-meem.]


The L-rd reigneth, he is clothed with majesty; the L-rd is       

clothed with strength, wherewith he hath girded himself: the      

world also is stablished, that it cannot be moved.  Thy throne    

is established of old: thou art from everlasting.  The floods     

have lifted up their voice; the floods lift up their waves.  The 

L-rd on high is mightier than the noise of many waters, yea,     

than the mighty waves of the sea.  Thy testimonies are very      

sure: holiness becometh thine house, 0 L-rd, for ever.



THE INVOCATION TO PRAYER                              




[Bar-choo et Ah-doh.noy ha-m'voh-rahch.]


Bless ye the L-rd who is to be blessed.




[Bah-rooch Ah-doh-noy hah-m'voh-rahch lee-oh-lahm vah-ed.

Bah-rooch atah Ah-doh-noy Eh-lo-hey-noo me-lech ha-oh-lahm ah-sher bid-vah-noh mah-ah-reev ah-rah-veem b'chach-mah poh-tey-ach sh'ahr-eem oo-veet-voo-nah m'shah-neh ee-teem oo-mach-ah-leef et haz-mah-neem oo-m'sah-dehr et ha-koh-cha-veem b'mish-m'roh-tay-hem bah-rah-kee-ah kir-tsoh-noh. Boh-rey yohm v'lye-lah goh-lehl ohr me-p'nay cho-shech v'cho-shech me-p'nay ohr. Oo-mah-ah-veer yohm oo-meh-vee lai-lah oo-mahv-deel bayn yohm oo-vayn lai-lah.  Ah-doh-noy ts'vah-oht sh'moh. Ayl chai v'kah-yahm tah-mid yeem-lohch ah-ley-noo l'oh-lam vah-ed.    

Bah-rooch ah-tah Ah-doh-noy ha-mah-ah-reev ah-rah-veem.]         

Blessed is the L-rd who is to be blessed for ever and ever.       

Blessed art thou, O L-rd our G-d, King of the universe, who at

thy word bringest on the evening twilight, with wisdom openest the gates of the heavens, and with understanding changest times and variest the seasons, and arrangest the stars  

in their watches in the sky, according to thy will.  Thou createst day and night; thou rollest away the light from before

the darkness, and the darkness from before the light; thou makest the day to pass and the night to approach, and dividest the day   

from the night, the L-rd of hosts is thy name; a G-d living       

and enduring continually, mayest thou reign over us for ever      

and ever. Blessed art thou, O L-rd, who bringest on the evening 





[Ah-ha-vaht oh-lahm bayt Yees-ra-el ahm-cha ah-hahv-tah toh-rah oo-mitz-voht choo-keem oo-meesh-pah-teem oh-tah-noo lee-mahd-tah. Ahl keyn Ah-doh-noy Eh-lo-hey-noo b'shach-bey-noo oo-v'koo-meh-noo nahs-yach b'choo-keh-cha v'nees-mach b'deev-rey toh-rah-teh-cha oo-v'mitz-voh-teh-cha l'oh-lahm vah-ed. Kee chehm cha-yeh-noo v'oh-rech yah-mey-noo oo-va-hem neh-geh yoh-mahm v'lai-lah. V'ah-hah-vah-t'cha ahl tah-seer me-meh-noo l'oh-lah-meem. Bah-rooch ah-tah Ah-doh-noy oh-hev ah-moh Yees-rah-el.] 


With everlasting love thou hast loved the house of Israel,      

thy people; a law and commandments, statutes and judgments      

hast thou taught us. Therefore, O L-rd our G-d, when we lie   

down and when we rise up we will meditate on thy statutes;      

yea, we will rejoice in the words of thy law and in thy       

commandments for ever; for they are our life and the length of    

our days, and we will meditate on them day and night.  And mayest thou never take away thy love from us. Blessed art      

thou, O L-rd, who lovest thy people Israel.  


THE TEN COMMANDMENTS (The Aseret ha-Dibrot was once part of


worship in the Beis Hamikdash--see Berakhot 12a for why the

rabbis gratuitously cancelled its daily reading.)


[Ah-noh-chee Ah-doh-nye Eh-lo-hey-chah.]     


I am the L-rd thy G-d.


[Loh yee-h'yeh l'chah Eh-lo-heem ah-chay-mem al pah-nye.]    Thou shalt have no other g-ds before me.      


[Loh tee-sah et shem Ah-doh-noy Eh-lo-heh-chah lah-shahv.]   Thou shalt not take the name of the L-rd thy G-d in vain.        

[Zah-chor et yom ha-shah-bat l'kah-d'shoh.]      


Remember the Sabbath Day to keep it holy.       


[Kah-beyd et ah-vee-chah vuh-et eem-meh-cha.]


Honor thy father and thy mother.       


[Lo teer-tzach.]   


Thou shalt not murder.       


[Lo teen-ahf.]       


Thou shalt not commit adultery. 


[Lo teeg-nohv.]       


Thou shalt not steal.   


[Lo tah-ah-neh v'ray-ah-chah ed sha-ker.]       


Thou shalt not bear false witness against thy neighbor,


[Lo toch-mode.]       


Thou shalt not covet.





[Sh'mah Yees-rah-el Ah-doh-noy Eh-lo-hey-noo Ah-doh-noy eh-chahd.]


Hear, 0 Israel: the L-rd our G-d is one L-rd.




[Bah-rooch shem kah-vohd mal-choo-toh l'ohlahm vah-ed.]        

Blessed be his Name whose glorious kingdom is for ever and      





[Yehoshua hoo Rebbe, Melech HaMoshiach Adoneinu.]


DEUTERONOMY 6:5-9      


[V'ah-hav.tah et Ah-doh-noy Eh-loh-heh-cha b'chol l'vahv-cha oo-v'chol nahf-sh'cha oo-v'chol m'oh-deh-cha. V'ha-yoo ha-d'vah-reem hah-eh-leh ah-sher ah-noh-chee m'tsahv-cha ha-yohm ahl l'vah-veh-cha. v'she-nahn-tahm l'vah-neh-cha v'deeb-ar-tah bahm b'sheev-t'cha b'vey-teh-cha oo'v'lech-t'cha vah-deh-rech oo-v'shach-b'cha oo-v'koo-meh-cha. Oo-k'shar-tahm l'oht ahl yah-deh-cha v'ha-yoo l'toh-tah-foht bayn ah-neh-cha. Oo-ch'tav-tahm ahl m'zoo-zoht bay-teh-cha oo-veesh-ah-reh-cha.]  

And thou shalt love the L-rd thy G-d with all thine heart,      

and with all thy soul, and with all thy might.  And these words,  

which I command thee this day, shall be in thine heart: and     

thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand,

and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.         





[V'ha-yah eem shah-moh-ah teesh-m'oo ehl mitz-voh-tai ah-sher ah-noh-chee m'tsah-veh et-chem ha-yom l'ah-hah-vah et         

Ah-doh-noy Eh-lo-hey-chem oo-l'ahv-doh b'chol l'vahv-chem oo-v'chol nahf-sh'chem. V'nah-tah-tee m'tahr ar-ts'chem b'ee-toh yoh-reh oo-mahl-kosh v'ah-sahf-tah d'gah-neh-cha v'teer-sh'cha v'yeetz-ha-reh-cha. V'nah-tah-tee ay-sev b'sah-d'cha leev-hem-teh-cha v'ah-chal-tah v'sah-vah-tah. Heh-sham-roo lah-chem pehn yeef-teh l'vav-chem v'sahr-tehm vah-ah-vahd-tehm Eh-lo-heem ah-che-reem v'heesh-tah-cha-vee-tehm lah-hem. V'cha-rah ahf Ah-doh-noy bah-chem v'ah-tsahr et ha-shah-mayim v'loh yee-h'yeh mah-tahr v'ha-ah-dah-mah loh te-teyn et y'voo-lah va-ah-vad-tem m'hey-rah mey-ahl ha-ah-retz ha-toh-vah asher Ah-doh-noy noh-teyn lah-chem. V'sahm-tehm et d'vah-rai eh-leh ahl l'vahv-chem v'ahl naf-sh'chem oo-k'shar-tehm oh-tahm l'oht ahl yed-chem v'ha-yoo l'toh-tah-foht bayn ay-nay-chem. V'lee-mahd-teem oh-tahm et b'nay-chem l'dah-behr bahm b'sheev-t'chah. B'vay-teh-cha oov-lech-t'cha v'deh-rech oov-shach-b'cha oov-koo-mecha. Oo-ch'tahv-tahm ahl m'zoo-zoht bay-teh-cha oo-veesh-ah-recha. L'mah-ahn yeer-boo y'may-chem vee-v'may v'ney-chem ahl ha-ah-dah-mah ah-sher neesh-bah      

Ah-doh-noy lah-ah-voh-tey-chem lah-tet lah-hem key-may

hah-shah-ma-yim ahl ha-ar-retz.] 


And it shall come to pass if ye shall hearken diligently unto    

my commandments which I command you this day, to love the L-rd

your G-d, and to serve him with all your heart and with all your

soul, that I will give you the rain of your land in its due

season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. And I will send

grass in thy fields for thy cattle, that thou mayest eat and be

full. Take heed to yourselves, that your heart be not

deceived, and ye turn aside, and serve other g-ds, and worship

them; and then the L-rd's wrath be kindled against you, and he

shut up the heaven, that there be no rain, and that the land

yield not her fruit, and lest ye perish quickly from off the good

land which the L-rd giveth you. Therefore, shall ye lay

up these my words in your heart and in your soul, and bind them

for a sign upon your hand, that they may be as frontiers between

your eyes. And ye shall teach them your children, speaking of

them when thou sittest in thine house, and when thou walkest by

the way, when thou liest down, and when thou risest up.  And thou shalt write them upon the doorposts of thine house, and upon thy

gates, that your days may be multiplied, and the days of your

children, in the land which the L-rd sware unto your fathers to

give them, as the days of heaven upon the earth.                  



NUMBERS 15:37-41


[Va-yoh-mer Ah-doh-noy ehl Moh-sheh leh-mohr: Dah-ber el b'nei Yees-ra-el v'ah-mar-tah ah-ley-hem v'ah-soo lah-hem tsee-tseet al-kahn-fay veeg-day-hem l'doh-roh-tahm v'naht-noo al-tsee-tseet ha-kah-nahf p'teel t'chay-let. V'ha-yah lah-chem l'tsee-tseet oo-r'ee-tem oh-toh ooz-char-tem et kol meetz-oht Ah-doh-noy vah-ah-see-tem oh-tahm v'loh tah-too-roo ah-chah-ray l'vav-chem vah-chah-ray ay-nay-chem ah-sher ah-tem zoh-neem ah-chah-ray-hem. L'mah-ahn teez-k'roo vah-ah-see-tem et kol mee-tzoh-tah vee-h'yee-tem k'doh-sheem lay-loh-hay-chem. Ah-nee Ah-doh-noy Eh-lo-hay-chem a-sher hoh-tzay-tee et-chem may-eh-retz metz-ray-yeem lee-h'yoht le-chem lay-loh-heem Ah-nee Ah-doh-noy Eh-loh-hay-chem.]


And the L-rd spake unto Moses, saying, Speak unto the children of

Israel, and bid them that they make them fringes in the borders

of their garments, throughout their generations, and that

they put upon the fringe of the borders a ribband of blue: and it

shall be unto you for a fringe, that ye may look upon it, and

remember all the commandments of the L-rd, and do them; and that

ye seek not after your own heart and your own eyes, after which

ye use to go a whoring: that ye may remember, and do all my

commandments, and be holy unto your G-d. I am the L-rd your G-d,

which brought you out of the land of Egypt, to be your G-d: I am

the L-rd your G-d.







[Eh-met veh-eh-moo-nah kol zoht v'kah-yahm ah-ley-noo kee hoo Ah-doh-noy Eh-lo-hey-noo v'ayn zoo-lah-toh vah-ah-nach-noo Yees-rah-el ah-moh ha-poh-dey-noo mee-yahd m'lah-cheem mahl-kay-noo hah-goh-ah-ley-noo mee-kahf kol heh-ah-ree-tseem ha-El hah-neef-rah lah-noo meetza-rey-noo v'hahm-shah-lem g'mool l'chol oi'y'vey nahf-shey-noo hah-oh-seh g'doh-lot ahd ayn chey-kehr v'neef-lah-oht ahd ayn mees-pahr.  Hah-sahm nahf-shey-noo bah-cha-yeem v'loh nah-tahn lah-moht rahg-ley-noo. 

Ha-mahd-ree-chey-noo ahl bah-moht oi-y'vay-noo vah-yah-rem kar-ney-noo ahl kol soney-noo.  Ha-oh-seh lah-noo nee-seem oo-n'kah-mah b'far-oh oh-toht oo-mohf-teem b'ahd-maht bnei Chahm. 

Hah-mah-keh b'ehv-rah-toh kol b'cho-rey Meetz-rah-yeem v'yoh-tsey et ah-moh Yees-ra-el me-toh-cham l'chey-root oh-lahm.        

Hah-ma-ah-veer bah-nahv beyn geez-ray Yahm Soof et rohd-fey-hem v'et sho-ney-hem beet-hoh-moht tee-bah. V'rah-oo vah-nahv g'voo-rah-toh sheeb-choo v'hoh-doo leesh-moh. Oo-mahl-choo-toh b'rahtz-ohn keeb-loo ah-ley-hem Moh-sheh oo-v'ney Yees-rah-el l'chah ah-noo sheer-ah b'seem-chah rah-bah v'ahm-roo choo-lahm.] 

True and trustworthy is all this, and it is established with us   

that he is the L-rd our G-d, and there is none beside him, and    

that we, Israel, are his people.  It is he who redeemed us from   

the hand of kings, even our King, who delivered us from the      

grasp of all the terrible ones; the G-d, who on our behalf dealt

out punishment to our adversaries, and requited all the enemies

of our soul; who doeth great things past finding out, yea, and

wonders without number; who holdest our soul in life, and  hath

not suffered our feet to be moved; who made us tread upon the

high places of our enemies, and exalted our horn over all them

that hated us; who wrought for us miracles and vengeance upon Pharoah, signs and wonders in the land of the children of Ham;

who in his wrath smote all the first-born of Egypt, and brought

forth his people Israel from among them to everlasting freedom;

who made his children pass between the divisions of the Red Sea,

but sank their pursuers and their enemies in the depths.  Then

his children beheld his might; they praised and gave thanks unto

his name, and willingly accepted his sovereignty.  Moses and the

children of Israel sang a song unto thee with great joy, saying,

all of them, MEE CHAH-MOH-CHA [Mee chah-moh-cha bah-eh-leem Ah-doh-noy. Mee chah-moh-chah neh-dahr bah-koh-desh noh-rah t'hee-loht oh-seh feh-leh. Mahl-choo-t'chah rah-oo vah-neh-chah boh-key-ah yahm leef-ney Moh-sheh zeh eh-lee ah-noo v'ahm-roo. Ah-doh.noy yeem-lach l'oh-lam vah-ed. V'neh-eh-mahr kee fah-dah Ah-doh-noy et

Yah-a-kohv oo-g'ah-loh mee-yahd chah-zak mee-meh-noo. Bah-rooch ah-tah Ah-doh-noy ga-ahl Yees-ra-el.]


Who is like unto thee, 0 L-rd, among the mighty ones? Who is like

unto thee, glorious in holiness, revered in praises,  doing

wonders?  Thy children beheld thy sovereign power, as thou didst

cleave the sea before Moses: they exclaimed, this is my G-d!  

and said, the L-rd shall reign for ever and ever.  And it is

said, for the L-rd hath delivered Jacob, and redeemed him from

the hand of him that was stronger than he. Blessed art thou, 0

L-rd, who hast redeemed Israel. HAHSH-KEE-VEY-NOO [Hahsh-kee-vey-noo Ah-doh-noy Eh-loh-hey-noo l'sha-lom v'hah-ah-mee-dey-noo mal-key-noo l'cha-yeem. Oo-f'rohs ah-ley-noo soo-kaht sh'loh-meh-chah v'tahk-ney-noo b'ay-tsah toh-vah meel'fah-neh-cha v'hoh-shee'ay-noo l'mah-ahn sh'meh-chah. V'hah-gen ba-ah-dey-noo v'hah-sehr mey-ah-ley-noo oh-yev deh-vehr v'che-rev v'rah-ahv v'yah-gohn v'hah-sehr sah-tahn meel-fah-ney-noo oo-may-ah-cha-rey-noo. Oo-v'tsayl k'nah-feh-chah tahs-tee-rey-noo kee El shohm-rey-noo oo-mah-tsee-ley-noo ah-tah kee El melech chah-noon v'rah-choom

ah-tah. Oosh'mohr tsey-tey-noo oo-voh-ey-noo l'chah-yeem oo-l'sha-lom mey-ah-tah v'ahd oh-lahm. Oo-f'rohs ah-ley-noo soo-kaht sh'loh-meh-chah.  Bah-rooch ah-tah Ah-doh-noy hah-poh-reys soo-kaht shalom ah-ley-nu v'ahl kol ah-moh Yees-rah-el v'ahl Y'roosh-ah-la-yeem.]


Cause us, 0 L-rd our G-d, to lie down in peace, and raise us up,

O our King, unto life.  Spread over us the tabernacle of thy

peace; direct us aright through thine own good counsel;    save

us for thy name's sake; be thou a shield about us; remove    

from us every enemy, pestilence, sword, famine and sorrow;      

remove also the adversary from before us and from behind    us. 0

shelter us beneath the shadow of thy wings, for thou,       0

G-d, art our Guardian and our Deliverer; yea, thou, O G-d,      

art a gracious and merciful King; and guard our going out and     

our coming in unto life and unto peace from this time forth      

and forevermore; yea, spread over us the tabernacle of thy      

peace. Blessed art thou, O L-rd, who spreadest the tabernacle     

of peace over us and over all thy people Israel, and over    





[V'shahm-roo b'nay Yees-rah-el et ha-Shah-baht lah-ah-soht et

hah-Shab-baht l'doh-roh-tahm b'reet oh-lahm. Bay-nee oo-vayn b'nay Yees-rah-el oht hee l'oh-lahm kee shey-shet yah-meem ah-sah Ah-doh-noy et ha-shah-my-eem v'et hah-ah-retz oo'v-yohm hahsh-vee-ee. Shah-vaht vah-yee-nah-fahsh.] 


And the children of Israel shall keep the Sabbath, to observe     

the Sabbath throughout their generations, for an everlasting      

covenant. It is a sign between me and the children of Israel for  

ever, that in six days the L-rd made the heavens and the earth,   

and on the seventh day he rested, and ceased from his work.

(Exodus 31:16-17)               




[Vah-ye'da-behr Moh-sheh et m'oh-day Ah-doh-noy el b'nay Yees-rah-el.]


And Moses declared the set feasts of the L-rd unto the children

of Israel.




[Teek-oo vah'choh-desh sho-far bah-keh-seh l'yohm hah-gay-noo. Kee chohk l'Yees-rah-el hoo meesh-paht lay-loh-hay Yah-ah-kohv.] 

Blow the shofar on the new moon, at the beginning of the      

month, for our day of festival: for it is a statute for Israel, a 

decree of the G-d of Jacob. 




[Kee vah-yohm ha-zeh y'cha-pehr ah-lay-chem l'tah-hehr et-chem. Mee-kol cha-toh-tay-chem leef-nay Ah-doh-noy teet-ha-roo.]  For

on this day shall atonement be made for you to cleanse       you;

from all your sins shall ye be clean before

the L-rd (Leviticus 16:30).         


THE AMIDAH The Congregation will stand for the Amidah.


[Ah-doh-noy s'fah-taye teef-tahch oo-fee yah-geed t'hee-lah-teh-cha.  Bah-rooch ah-tah Ah-doh-noy Eh-lo-hey-noo vah-loh-hey ah-voh-tay-noo, Eh-loh-hey Ahv-rah-hahm Eh-loh-hey Yeets-chahk vay-loh-hey Yah-ah-kohv, ha-El ha-gah-dohl ha-gee-bohr v'hah-noh-rah El ehl-yohn, goh-mayl chah-sah-deem toh-veem v'koh-nay ha-kohl, v'zoh-chayr chahs-day ah-voht oo-may-vee Go'el leev-nay v'nay-hem l'mah-ahn sh'moh b'ah-ha-vah.]


L-rd, open thou my lips, and my mouth shall declare thy       

praise (Psalm 51:17). Blessed art thou, 0 L-rd our G-d and G-d of

our fathers, G-d of Abraham, G-d of Isaac, and G-d of Jacob, the

great, mighty and revered G-d, the most high G-d, who bestowest lovingkindnesses, and possessest all things; who rememberest the pious deeds of the patriarchs, and in love wilt bring a    

Redeemer to their children's children for thy name's sake.        


[Mel-ek oh-zayr oo-Moh-shee-ah oo-mah-gayn. Ba-rooch ah-tah Ah-doh-noy mah-gayn Ahv-rah-hahm.  Ah-tah gee-bohr l'oh-lahm Ah-doh-noy m'chay-yeh may-teem ah-tah rahv l'hoh-shee-ah.]        


0 King, Helper, Saviour and Shield. Blessed art thou, 0       

L-rd, the Shield of Abraham. Thou, 0 L-rd, art mighty for ever,

thou quickenest the dead, thou art mighty to save.



[M'chal-kayl chaye-yeem b'cheh-sed m'chay-yay may-teem b'rah-chah-meem rah-veem, soh-maych nohf-leem v'roh-fay choh-leem oo-mah-teer ah-soo-reem oom-kah-yaym em-oo-nah-toh lee-shay-nay

ah-fahr, mee chah-moh-chah bah-ahl g'voo-roht oo-mee doh-meh lahch mel-ek may-meet oom-chah-yet oo-mats-mee-ach yeshua.]  

Thou sustainest the living with lovingkindness, quickenest the dead with great mercy, supportest the falling, healest the    

sick, loosest the bound, and keepest thy faith to them that       

sleep in the dust.  Who is like unto thee, L-rd of mighty acts,   

and who resembleth thee, 0 King, who killest and quickenest,      

and causest salvation to spring forth?       


[V'neh-eh-mahn ah-tah l'ha-cha-yoht may-teem, bah-rooch ah-tah Ah-doh-noy, m'cha-yay ha-may-teem.  Ah-tah kah-dosh v'sheem-cha kah-dosh oo-ke-doh-sheem b'chahl yohm y'ha-lah-loo-chah seh-lah,

bah-rooch ah-tah Ah-doh-noy, ha-El haKadosh. Yea,faithful art thou to quicken the dead.  Blessed art thou,     

O L-rd, who quickenest the dead.  Thou art holy, and thy name is

holy, and holy beings praise thee daily. (Selah.) Blessed art

thou, 0 L-rd, the holy G-d.        




Ah-tah kee-dahsh-tah et yohm hahsh-sh'vee-ee leesh-meh-cha tahch-leet mah-ah-say sha-mah-yeem vah-ah-retz. Oo-vay-rahch-toh mee-kahl hay-yah-meem v'kee-dahsh-toh mee-kahl hahz-mah-neem. V'chayn ka-toov b-toh-rah-teh-cha. Va-y'choo-loo ha-shah-may-yeem v-ha-ah-retz v'chol ts-vah-ahm. Va'ye-chahl Eh-loh-heem bayohm hahsh-sh'vee-ee m'lahch-to ah-sher ah-sah va-yish-boht bayom hahsh'sh'vee-ee mee-kahl m'lahch-to ah-sher ah-sah. Vay'vah-rech El-lo-him es yom hash-sh'vee-ee va'y'kah-desh oto kee bo sha-vaht mee-kol m'lach-to asher bah-rah

Eh-loh-heem lah-ah-sot.    


Thou didst hallow the seventh day unto thy name, as the       

end of the creation of heaven and earth, thou didst bless it      

above all days, and didst hallow it above all seasons, and thus  

it is written in thy law: And the heaven and the earth were

finished and all their host.  And on the seventh day G-d had

finished his work which he had made. And G-d blessed the seventh

day, and he hallowed it, because he rested thereon from all his

work which G-d had created and made.    




Eh-loh-hay-noo vay-loh-hay ah-voh-tay-noo, r'tsay veem-noo-cha-tay-noo kahd-shay-noo b'meets-voh-tey-cha v'tayn chel-kay-noo b'toh-rah-teh-cha, sahb-ay-noo mee-too-veh-cha v'sahm-chay-noo bee-shoo-ah-teh-cha v'tah-her lee-bay-noo l'ahv-d'cha beh-eh-met, v'hahn-chee-lay-noo Ah-doh-noy Eh-loh-hey-noo b'ah-ha-vah oov-rah-tsohn sha-baht kah-sheh-cha v'yah-noo-choo vah Yees-rah-el m'kahd-shay sh'meh-cha, bah-rooch ah-tah Ah-doh-noy, m'kah-desh ha-Sha-baht                         


Our G-d and G-d of our fathers, accept our rest; sanctify us by

thy commandments, and grant our portion in thy law; satisfy us

with thy goodness, and gladden us with thy salvation; purify our

hearts to serve thee in truth; and in thy love and favor, 0 L-rd

our G-d, let us inherit thy holy Sabbath; and may Israel, who

hallow thy name, rest thereon. Blessed art thou, 0 L-rd, who hallowest the Sabbath.      




[Moh-deem ah-nahch-noo lahch sha-ah-tah hoo Ah-doh-noy Elo-hey-noo veh-loh-hay ahv-voh-tay-noo l'oh-lahm vah-ed, tsoor cha-yay-noo mah-gen yeesh-eh-noo ah-tah hoo l'dohr vah-dohr, noh-deh l'cha oon-sah-per t'hee-lah-teh-cha ahl chay-yay-noo hahm-m'soo-reem b'yah-deh-cha v'ahl neesh-moh-tay-noo hahp-p'koo-doht lach, v'ahl nees-say-cha sheh-b'chahl yohm eem-mah-noo v'ahl neef-l'oh-teh-cha v'toh-voh-teh-cha sheb-b'chohl et eh-rev vah-voh-ker v'tsah-ha-rah-yeem ha-tov kee loh chah-loo rah-cha-may-cha, v'ha-m'rah-chem kee lo tah-moo

cha-sah-deh-cha may-oh-lahm kee-vee-noo lach. V'chohl ha-chay-yeem yoh-doo-cha seh-lah, vee-hah-lah-loo et sheem-chah beh-eh-met haEl y'shoo-ah-tay-noo v'ez-rah-tay-noo seh-lah,

bah-rooch ah-tah Ah-doh-noy, ha-tohv sheem-cha ool-cha nah-eh




We give thanks unto thee, for thou art the L-rd our G-d and the

G-d of our fathers for ever and ever; thou art the rock of our

lives, the shield of our salvation through every generation.  We

will give thanks unto thee and declare thy praise for our lives

which are committed unto thy hand, and for our souls which are in

thy charge, and for thy miracles, which are daily with us, and

for thy wonders and thy benefits which are wrought at all times,

evening, morning, and noon. O thou who art all-good, whose

mercies fail not; thou, merciful being, whose lovingkindnesses never cease, we have ever hoped in thee. And everything that liveth shall give thanks unto thee for ever, and shall praise thy

name in truth. O G-d, our salvation and our help.  Blessed art

thou, O L-rd, whose name is all-good, and unto whom it is

becoming to give thanks.




[Sha-lom rahv ahl Yees-rah-el ahm-meh-cha tah-seem l'oh-lahm, kee ah-tah hoo meh-lech Ah-dohn l'chohl ha-sha-lom, v'tohv b'ay-neh-cha l'vah-rech et ahm-meh-cha Yees-rah-el b'chohl et oov-chohl sha-ah beesh-loh-meh-cha. Bah-rooch ah-tah Ah-doh-noy ham-varech et ah-moh Yees-rah-el bah-sha-lom.]


Grant abundant peace unto Israel thy people for ever; for       

thou art the sovereign L-rd of all peace; and may it

be good in thy sight to bless thy people Israel at all times and

at every hour with thy peace. Blessed art thou, O L-rd, who blessest thy people Israel with peace.




[Elohai, n'tsohr l'sho-nee meh-rah, oo-s'fah-tai mee-dah-behr meer-mah, v'leem-kah-l'lai naf-shee tee-dohm, v'naf-shee keh-ah-fahr lah-kohl tee-yeh. P'tach lee-bee b'toh-rah-teh-chah, oo'v'mee-tsvoh-teh-chah tir-dohf nahf-shee. V'chol ha-choh-shveem ahlai rah-ah, m'hey-rah ha-fer ah-tsah-tahm v'kahl-kel mah-cha-shahv'tahm.  Ah-seh l'mah-ahn sh'meh-chah,

ah-seh l'mah-ahn y'mee-neh-chah ah-seh l'mah-ahn k'doo-shah-teh-chah, ah-seh l'mah-ahn toh-rah-teh-chah. L'mah-ahn yeh-chaltsoon v'dee-deh-chah hoh-she-ah y'meen-chah vah-ahneh-nee.]


0 my G-d! Guard my tongue from evil and my lips from speaking

guile; and to such as curse me let my soul be dumb, yea, let my

soul be unto all as the dust.  Open my heart to thy law and let

my soul pursue thy commandments. If any design evil against me,

speedily make their counsel of none effect, and frustrate their

designs.  Do it for the sake of thy name, do it for the sake of

thy right hand, do it for the sake of thy holiness, do it for the

sake of thy law.  In order that thy beloved ones may be

delivered, 0 save with thy right hand, and answer me.             


[Yee-yoo l'rah-tsohn eem-ray fee v'heg-yohn lee-bee l'fah-neh-chah, Ah-doh-noy tsoo-ree v'go'ah-lee.  Oh-seh shalohm beem-roh-mahv, hoo yah-ah-seh sha-lom ah-ley-noo v'ahl kol Yees-ra-el v'eem-roo. Amen.]


Let the words of my mouth and the meditation of my heart be

acceptable in thy sight, 0 L-rd, my Rock and my Redeemer. He who maketh peace in his high places, may he make peace for us and for

all Israel, and say ye, Amen.        



TORAH READING HAFTORAH READING                                 


SERMON KADDISH AND THE TEFILLAH OF MOSHIACH [Yees-gah-dal v'yees-kah-dash sh'mey rab-bo, b'ol-mo deev'ro kheer-oo-seh v'yahm-leek mal-choo-seh b'chah-yay-chohn oov-yoh-may-chohn, oov-chay-yay d'chohl beys Yees-ro-el. Ba-ah-goh-loh oo'veez-mahn koh-reev v'eem-roo.  O-men. Y'hay sh'may rab-bah m'voh-rahch l'oh-lahm ool-ol-may ol-mayo. Yees-boh-rahch v'yeesh-tah-bach v'yees-poh-ahr v'yees-roh-mahm. V'yees-nah-say v'yees-ha-dor v'yees-ah-leh v'yees-hal-ol sh'may d'kood'shoh b'reech hoo l'eh-loh meen kol beer-cho-soh v'sheer-oh-soh. toosh-b'cho-soh v'neh-che-moh-soh dah-ah-mee-ron b'ol-moh v'eem-roo, O-men. Y'hey sh'loh-moh rab-boh meen sh'mah-yoh v'chay-yeem oh-ley-noo v'al kol Yees-rah-el v'eem-roo. 

O-men.  O-seh sho-lom beem-roh-mohv hoo yah-ah-seh sho-lem oh-ley-noo v'ahl kol Yees-rah-el v'eem-roo.  O-men.]


Magnified and sanctified be his great name in the world which he

hath created according to his will.  May he establish his

kingdom in your lifetime and in your days, and in the lifetime of

all the house of Israel, speedily and at a near time; and say ye, Amen.Let his great name be blessed for ever and ever.             

Blessed, praised and glorified, exalted, extolled and honored,

adored and lauded, be the name of the Holy One, blessed be he,

beyond, yea, beyond all blessings and hymns, praises and songs,

which are uttered in the world; and say ye, Amen.  

May there be abundant peace from heaven, and life for us andfor all Israel; and say ye, Amen. May he who maketh peace in

his high places, make peace for us and for all Israel; and say

ye, Amen. MOSHIACH'S TEFILLAH `Avinu sh'baShomayim` (`Our Father in heaven`), `yitkadash shmecha` (`hallowed be your Name`). `Tavo malchutechah`


(`Thy Kingdom come`)  `Ye'aseh r'tzonechah` (`Thy will be done`)  

`k'moh vaShomayim ken ba'aretz` (`on earth as it is in heaven`).  


`Es lechem chukeinu ten lanu hayom` (`Give us today our daily 

bread`), `u-s'lach lanu es chovoteinu ka'asher salachnu`


(`and forgive us our debts`) gam anachnu lachayaveinu` (`as we 

also have forgiven our debtors`). `V'al t'vieinu lidey nisayon` (`And lead us not into temptation`) `ki im chaltzeinu min harah` (`but deliver us from evil [or the


evil one]`).  [`Ki l'chah hamamlachah` (`for thine is the


Kingdom`) `v'hagvurah` (`and the power`) `v'hatiferet`


(`and the glory`) `l'olmey olamim`(`forever`).`Omen`]




[Bah-rooch ah-tah Ah-doh-noy Eh-lo-hey-noo meh-lech ha-oh-lahm boh-ray p'ree ha-gah-fen. Bah-rooch ah-tah Ah-doh-noy Eh-loh-hey-noo meh-lech ha-oh-lahm ah-sher keed-sha-noo b'meets-voh-tahv v'rah-tsah vah-noo v'Shab-baht kahd-shoh bah-ha-vah oov-rahts-ohn heen-chee-lah-noo zee-kah-rohn l'mah-ahn-seh v'ray-sheet, kee hoo yom t'chee-lah l'meek-rah-ay ko-desh zay-cher lee-tsee-aht meetz-rah-yeem. Kee vah-noo vah-chahr-tah v'oh-tah-noo kee-dahsh-tah me-kohl ha-ah-meem v'shab-bat kahd-sh'cha b'ah-ha-vah--oov-rah-tsohn heen-chahl-tah-noo.  Bah-rooch ah-tah Ah-doh-noy m'kah-desh ha-shab-baht.]


Blessed art thou, 0 L-rd our G-d, King of the universe, who createst the fruit of the vine. Blessed art thou, 0 L-rd our G-d,

King of the universe, who hast sanctified us by thy commandments

and hast taken pleasure in us, and in love and favor hast given

us the holy Sabbath as an inheritance, a memorial of the

creation, that day also being the first of the holy convocations,

in remembrance of the departure from Egypt.  For thou hast chosen

us and sanctified us bove all nations, and in love and favor hast 

given us the holy Sabbath as an inheritance.  Blessed art thou,   

0 L-rd, who hallowest the Sabbath.  




[Bah-rooch ah-tah Ah-doh-noy Eh-loh-hey-noo melech ha-Olam ha-motzi lechem min ha'ah-retz]


Blessed art thou, O L-rd our G-d, King of the universe, who       

brings forth bread from the earth.





Imagine, if you will, a Jewish family who believe in Moshiach Adoneinu and open their door to anyone who would like to come one 

night a week to a home Torah study.  As you walk into the        

door of their home, you notice yahmakahs lying next to a         

guest book.  You put on a yahmakah, perhaps, and sign the        

guest book, providing your address, postal code and phone         

number. You walk past the Jewish pastries prepared and covered in 

the dining room where refreshments will be served after the       

Torah study. Before long someone has given you a Tanach and a

Brit Chadasha and a songsheet of Jewish music, and you soon find

yourself clapping rhythmically to the Jewish songs, some

traditional, some based on Scripture, but all led by a           

musician whose testimony in word and song has "Jewish soul."     

The Torah teacher puts you at ease with Jewish humor

and Yiddish bon-mots and stirs your interest with exciting        

announcements of up-coming special events at this Torah          

study. Next week there will be a film on Israel, the following  

week there will be an Israeli singer who will share how G-d      

has miraculously touched her life. The week after that a Jewish   

rabbi will tell his breath-taking story of how he found the Moshiach in the Hebrew Bible. You get the impression that there

is so much going on in this Jewish home that you're going to miss

out if you're not here every week, bringing your friends and

family.  Next there is an informal get-acquainted time in which   

each person stands to give his name, where he's from and is      

given the opportunity to share a word or two, perhaps, on        

what he's especially thankful for or glad about tonight. 

Answers to prayer and testimonies and smiles soon begin to 

crackle all around the room. The Torah teacher then asks someone

in the audience to share her testimony, and for a few minutes

minutes you hear how it happened that another Jewish person came

to believe in Moshiach and still remained Jewish in the process! 

Her humorous and yet touching story strangely stirs you, so that

afterwards when you sing the shema, you experience a strange new

warmth in the room. The Torah teacher obviously knows the Bible. 

He comments on the Hebrew and relates the Torah to the prophets

and the Brit Chadasha, pointing to the Messianic prophecies that

predict the coming of Moshiach.  The Torah teacher is obviously a

likeable man with easy-going humor, yet you can also see that he

is a man with great love for and dedicationto the Jewish people.  For example, you know that he

has gone to great trouble to drive many people to this home in

his own vehicle, he has called and invited many people on the

phone, and he spends a great deal of his time helping the people

he ministers to.  His whole attitude is that of a servant.  You

notice that he is a humble man and seems to derive great peace

from the Word of G-d, and his teaching has practical  application

for day-to-day living. At the close of his teaching from the

Torah and the prophets, he asks everyone to pray in unison with

him a prayer in which you promise the G-d of

Israel that if he will reveal from the Scriptures who the Moshiach is, you will follow Moshiach no matter what the cost. 

The Torah teacher asks all those who would appreciate prayer

concerning this matter or any other to raise their hands. The   

Torah teacher then asks for a show of hands for anyone            

needing healing for any kind of problem.  There is a general

prayer time for a few minutes.  A prayer request sheet passed

around earlier is prayed over. As you prepare to leave, you are

invited to the Friday night erev Shabbat service. In a very warm

and joyful way, you are being drawn into a life of

commitment and learning and service in a growing Messianic

Synagogue that is so wonderfully Jewish you're not     

ashamed to tell anyone in your family that you go there.          




Since the saving confession is not the Shema (James2:19), but

that Moshiach Adoneinu is Yehoshua (Romans 10:9), it is important

to sing the total confession of Moshiach's Judaism. Therefore,

when you come to the Shema be sure to sing "Ah-don-noy,          

Ah-don-noy, Yehoshua haMoshiach Adonoy. Ba-rooch Ah-tah, Ah-   

don-noy, Eh-lo-hey-noo, Yehoshua the Moshiach Adonoy" (sung to

the tune of "He Is L-rd").














The name of the Moshiach in the Tanach is Yehoshua (see How To

Point To Moshiach in Your Rabbi's Bible downloadable at

http://www.afii.org/material.htm on the Internet). The personal

name Yehoshua was later shortened to be spelled YUD, TSAYREH,

SHIN, SHURUK, AYIN, PATACH, though it is important to remember

that the Greek word for IESOU, is also the word for Joshua

[Yehoshua is Hebrew for Joshua] in Acts 7:45). 


Many people like to see a sharp distinction between "Judaism" and

the faith of the Brit Chadasha in Moshiach Yehoshua. 

However, the distinction is not so clear.  In fact, if by

"Judaism" we mean the true Messianic, Biblical religion of

Israel, then the faith of the Brit Chadasha should be labeled or

inscribed as "Judaism."  In reality, the faith of the Brit Chadasha is true, culturally all-inclusive, Messianic Judaism, in

fact "orthodox" (the straight or correct [ortho] belief [doxa])





For the past two millenia Messianic Judaism has largely set aside

its overt Jewishness in order to penetrate the vast and varied

cultures of the Goyim in the task of taking its message to the

ends of the earth and bringing the nations to faith in the Moshiach. This is as it should be.  Many people do not know that

Judaism used to be a "proselytizing" religion, and that leaders

of Judaism were both zealous and highly successful at making

proselytes.  In fact, so numerous were the proselytes in Biblical

times that there is even a term in Scripture for conversion to

Judaism - mityahadim (see Esther 8:17).  The rabbis knew that

Judaism was not merely a narrow, national religion. The Talmud

says that the teachings of Judaism were freely meant for all

mankind (see Babylonian Talmud, Shabbath 146a, where Devarim 29:13-14 [14-15] is quoted as referring to proselytes). And just

as Gentiles were saved in Noah's ark, so Ruth was also brought

under Hashem's wings (Ruth 2:12).  In the High HolyDay Prayerbook, we read on Rosh Hashanah "Also Noah Thou didst

remember in love, and didst remember him with a promise of

salvation and mercy, when Thou didst send the flood to destroy

all creatures because of their evil deeds.  So his remembrance

came before Thee, O L-rd our G-d, to increase his seed like the

dust of the earth and his offspring like the sand of the sea." 

So hope is held out that the Righteous Gentiles of the world will

have a share in the World to Come. In fact, according to ancient

tradition, the first proselytes to the Jewish faith were Abraham

and Sarah, and through their descendants G-d intended to

proselytize the nations (see also Matthew 28:19). We know from

the book of Jonah that the prophets were called to preach to the

Gentiles as well as the Jews. For a few other texts of many in

the Hebrew Scriptures on the universal scope of the Jewish faith,

see Gen. 22:18; Ps. 22:27; 85:9; Isaiah 45:22; 49:6; 60:3; 66:23

Dan.7:14; Hos.2:23; Zechariah 14:16, to speak of a few.


However, this focus on Gentiles does not disqualify Messianic

Judaism as Judaism. Make no mistake about it, it is not a Gentile

religion.  Even its enemies called it a sect of Judaism (Act

24:14), not a Gentile religion, and its followers called it

"HaDerech" (the Way"), the Derech Hashem (Isaiah 40:3), the Derech Tzaddikim (Ps.1:6), true Judaism. Its followers were Jews. 

It was from the Jews that the world received Messianic Judaism

and the Jewish Moshiach Adoneinu.  Even the Brit Chadasha, which

is the Jewish New Covenant Holy Scriptures, was written by Jews. 

It was also from the Jews that we received the world-wide

Messianic Synagogue kehillah, at first composed exclusively of

physical Jews and proselytes and now comprising spiritual bnei Avraham (Gal.3:7-14) from every race on earth.  Unfortunately,

many people are ignorant of the fact that the universal Community

of Messiah's people is nothing other than a culturally

all-adaptable Messianic Synagogue. This Messianic Synagogue,

though it is capable of changing into every manner of ethnic

attire, from a teepee Bible study to an igloo prayer meeting,

nevertheless always wears its basic synagogue apparel, the Jewish

Scriptures and the Jewish rituals.  Its Jewish rituals are the mikveh tevilah immersion of Moshiach, which is standard

Jewish activity when making proselytes to Judaism, and the Seudah of Moshiach, which is the Brit Chadasha Pesach covenant meal of

the bnei Avraham who are adherents to Messianic Judaism.  It is

little wonder the One G-d of Israel has been able to use a

Messianic Synagogue of such cultural elasticity to make

spiritual Bnei Avraham in every people and to spread Messianic

Judaism through-out all the nations.  The faith of the Brit Chadasha is not only Judaism, it is the oldest form of Judaism in

the world extant and unchanged from Second Temple days, as we

shall see.            




The English translation of the Zohar by Soncino Press (2nd

Edition, 1984) conveniently leaves out a controversial passage

about the "threeness" of Hashem.  When we look at the original

language in Zohar Vol.3 Ha'azinu page 288b, we see the omitted

text, which, comments on Daniel 7:13, where the Son of Man Moshiach comes to the Ancient of Days.  The Zohar says, "The

Ancient One is described as being two (TAV-RESH-YUD-FINAL NOON,

Aramaic for "two")."  G-d and the Moshiach, called by Daniel "the

Ancient of Days" and "the Son of Man" are obviously a picture of

G-d as "two" in the Bible, and the Zohar owns up to this fact,

calling G-d "two." Two sentences prior to that on the same page,

the original language of the text of the Zohar says, "The Ancient

Holy One [i.e. G-d, Daniel 7:13] is found with three

(TAV-LAMMED-TAV, Aramaic for "three") heads or chiefs

(RESH-YUD-SHIN-YUD-FINAL NOON Aramaic for "heads"), which are

united in One (CHET-DALET Aramaic for "one")."  Here we have a

picture in the Zohar of the raz (mystery) of G-d's unity, the

distinct havayot (subsistences, modes of being) in Adonoy Echad. 

It says somewhere that Moshiach, even though his was the form of

the mode of being of Elohim, nevertheless, he humbled himself and

took the form of the mode of being of a servant, the "Tzaddik Avdi" of YESHAYAH (ISAIAH) 53:11.


Here the Zohar helps us understand the Tanakh, because the Ruach Hakodesh is with Hashem at creation, says BERESHIS (GENESIS)

1:1-2, but so is the Dvar Hashem, according to Tehillim (Psalm) 33:6.  Now the Dvar Hashem (Word of G-d) is worshiped,

according to Tehillim 56:11 (10), which would be idolatry if the Dvar Hashem did not partake of Hashem's quality of "G-dness,"

which can also be said of the Moshiach, who, unlike the idols in

Daniel 3:18, is worshiped by all peoples in Daniel 7:14 (cf. the

Aramaic word PAY-LAMMED-CHET is in both passages, which means "to

pay reverence to deity, worship").  The fact that Tehillim 56:11(10) and Daniel 7:14 speak of both the Dvar Hashem and the Moshiach as worthy of reverence as deity is more understandable

if it is remembered that G-d's Chochmah (Wisdom) is his

instrument in creation, according to Tehillim (Psalm) 104:24 and Mishle (Proverbs) 3:19.  But G-d's Chochmah, like the Moshiach,

is referred to as the Ben haElohim (Mishle 30:4; cf. Tehillim 2:7), leading us to conclude that they are one and the same.  In Moshiach, Hashem's eternal Chochmah comes down from heaven and

walks on this earth and confronts mankind in person.  In the

beginning the Dvar Hashem, the Moshiach, was with Hashem, and the Dvar Hashem, the Moshiach, had the form of the mode of being of

G-d!  And the Dvar hashem came on the scene of the Olam Hazeh as

a man!  


So Hashem is Echad, but in his unity there are distinct havayot (subsistences, modes of being) so that Elohim Avinu distinquished from Moshiach and is not Moshiach, and Moshiach is not the Ruach Hakodesh.  Yet, at the same time, there is an interpersonal

fellowship in G-d's personhood, such that, when He creates Man in

his image, G-d does not create a solitary monad alone on an

island, because G-d is not a monad alone in the cosmos.  On the

contrary, G-d creates male-and-female capable of conceiving

offspring, and thus the threeness of this interpersonal fellowhip of male-and-female-capable-of-conceiving-offspring on earth (see BERESHIS or GENESIS 2:24; 4:1) reflects a threeness in the

interpersonal fellowship of the One G-d of Israel.


This is not Tritheism.  Messianic Jews who believe the Biblical

data in the Tanakh are sometimes accused by their detractors of tritheism.  People who are making up religions have a simple

doctrine and are proud of its simplicity.  But G-d is not simple,

and this is His Biblical revelation of Himself, from literally

the first three verses of the Bible, as Gen.1:1-3 are explained

by Tehillim (Psalm) 33:6.  G-d from the beginning explains

himself as the Creator who is G-d and Dvar Hashem and Ruach Hakodesh, and we are left to either take it or leave it.  Since

an infinite G-d cannot be fully comprehended by finite human

beings, we are advised to take it by faith.



In G-d's revelation of Himself to Abraham Avinu, it says in Bereshis 18:1 that Hashem "appeared" to Abraham at Mamre.  Then Bereshis 18:2 says that Abraham lifted his eyes to see this

appearance of Hashem, and "Hinei! sh'lo-SHAH ah-nah-SHEM (three

men)!" is what Abraham saw!  But three?  Who can love without a

beloved?  And the love that proceeds from the One who loves to

the One who is loved is One that is not strictly identical with

either the One who loves or the One who is loved.  But can One

plus One plus One equal not three but One?


But does Messianic Judaism actually teach monotheism, that the

L-rd our G-d is one L-rd?  Of course!  How could it be Judaism if

it didn't?  However, the Jewish Scriptures themselves teach that

G-d has a complexity in His unity.  The Hebrew word signifying

G-d's complex unity is "echad," not the word "yachid."  The Torah

does not say, "Shema, Yisroel, Adonoi Eloheinu, Adonoi, Yachid." 

The Shema, which utters G-d's name three different times in the Shema, says that the L-rd is "echad." In Bereshis (Genesis) 2:24,

G-d says that when a man marries a woman the two become "echad,"

one. It says, V'HAYU L'VASAR ECHAD ("And they will be as echad flesh, one flesh." Two can be as one!  It does not say that a man

by himself, a man "yachid," is one flesh.  It does not say that a

woman by herself, a woman "yachid," is one flesh.  No, it says

that a man and woman in marriage is echad, one flesh.  Two can be

one!  Does this defy arithmetic?  One plus one equals not two,

but one?  The point is that this is a complex one, not a simple

one. Yechezkel (Ezekiel) says that two sticks can become ets echad (one stick)--see Yechezkel 37:17  In the case of a male and

a female, a simple one would mean something else other than a

complex unity.  But a marriage is echad, because it is a complex

unity of not one but two human beings joined into a complex unity

of one.  This is a complex and not a simple unity, for if it were

simple, the two would become absolutely only one, one human

being!  On the other hand, in Shofetim (Judges) 11:34, Jephthah's only daughter is simply, absolutely one, the only child, the sum

of his children totaling one human being, so the Bible refers to

her with the Hebrew word "yachid." The truth is, G-d has always

had a complexity in his unity, because G-d has always had his Ruach Hakodesh (Holy Spirit) and his powerful, creative, personal Dvar Hashem, His Word, his Chochmah, his Wisdom, his agent in

creation and redemption (Tehillim 104:24; 8:32-36), the Oman

(Craftsman), the Ben haElohim at his side (Mishle 30:4; 8:30)

appointed from eternity (Mishle 8:23). The figure of a son

toiling by the side of his father was a familiar one (Mishle 8:30; 30:4), and is an arresting metaphor for G-d's primordial

Wisdom toiling creatively in the beginning with G-d (Mishle 8:30;

30:4).  Likewise, Tehillim 2:7, 89:27-28, Yeshayah 9:(5)6 are

passages where the Moshiach is pictured as G-d's Son, his Bekhor,

his Heir.  And in Daniel 7:13-14 the Moshiach is seen coming in

the clouds of Divine Glory.  The other term is zero'a (arm),

shown to be used in creation in Yirmeyah 32:17 and identified

with Moshiach in Isaiah 53:1.  On page 577 in Ha'azinu of the Zohar, the text speaks about the Ruach of Hashem.  The Ruach Hakodesh, whom G-d's people grieved (Yeshayah 63:10), is the same Ruach Hakodesh resting upon Moshiach (Yeshayah 11:2). In the same

way that the lowest of the three types of Battei Din must have

three judges and yet a Bet Din with three judges is only one Bet

Din, not three Battei Din, so also G-d, though complex in His

personhood, is one G-d, not three G-ds.  And we must all stand

before the Bet Din of Elohim Avinu and Moshiach Ben HaElohim and

the Ruach Hakodesh, who are pictured together in Yeshayah 63:10-16.  In this passage we hear about Elohim Avinu (Yeshayah 63:16), and Hashem's zero'a (Arm, identified with Moshiach ten

chapters previously in Yeshayah 53:1), and the Ruach Hakodesh (Yeshayah 63:10-11). For in the same way that a triangle can have

three angles and still be only one triangle, not three triangles,

so Hashem Elohim Avinu can have his Dvar Hashem Moshiach and his Ruach Hakodesh and still be only one G-d, not three G-ds.  One

plus one plus one equals not three, but one, a complex unity of

one--not a simple one but a complex one.  In the Kedusha (Yeshayah 6:3) we acknowledge this complexity in unity everytime we read "Kadosh, Kadosh, Kadosh" in the Prayerbook.  The One G-d

of Israel sent his one and only Personal Dvar Hashem among us as

the Moshiach, in order to make an eternal kapparah (blood

covering) for our sin so that from G-d's Ruach Hakodesh we might

receive Chayyei Olam (Eternal Life) from Elohim Avinu and become

adopted as a Bri'a Chadasha, a New Creation in Moshiach.  This

was G-d's gift of ahavah (love) to us, so that he could with

mercy and justice forgive us and bring us into a new order of

life. However, G-d's gracious provision through his Dvar Hashem the Moshiach Adoneinu has forced the whole world into a

crisis of decision. When we look into the Jewish face of Moshiach Adoneinu, we are confronted eye to eye by the Dvar Hashem himself.  We cannot obey the G-d of Israel nor can we receive his Ruach Hakodesh unless we obey G-d's Word-become-Man, Moshiach Adoneinu.  Therefore, the task of Moshiach's Judaism is to lead

people to follow the Jewish Messiah in order that they may

receive the Ruach Hakodesh and Chayyei Olam.


The sacriligious Arians did not follow the Moshiach Adoneinu. 

They taught the anti-Biblical notion that Moshiach is a created

being.  However, our Redeemer cannot be a mere creature. J.W.'s and other modern Arians refuse to confess and believe Yeshayah (Isaiah) 48:16, which says, "The Sovereign L-rd has sent me with

his Spirit."  The "me" here is the Avdi Tzaddik, the Servant of

the L-rd (Isaiah 53:11), the Moshiach; see Isaiah 42:1-7, 49:1-7;

50:4-9; and 52:13-53:12.  Here you have G-d, Moshiach, and the Ruach Hakodesh.  This is not a trivial doctrine.  Isaiah 50:10

says that whoever "does not obey the word of His servant" will

"lie down in torment" (Isaiah 50:11), which is a phrase shown

clearly to refer to Gehinnom in Isaiah 66:24 and Daniel 12:2.  So

all modern Arians, regardless of what proud names they give to

their religious creeds, need to realize that their rebellion

against the Word of G-d will be punished by the torments of Gehinnom.


Those who really do follow Moshiach Adoneinu, and are not errant

or ignorant hypocrites (as some of his so-called followers have

been), confess this doctrine in the Brit Chadasha found in

Mt.28:19-20; Joh.14:26; 15:26; II Cor.13:13; I Pet.1:2 and

elsewhere. The Name of Elohim Avinu (Isaiah 63:16; 64:8) is

conjoined with that of the Ben haElohim Moshiach and the Ruach Hakodesh in Holy Scripture.  


For references to the Moshiach, whose supernatural entrance and

exit from the Olam Hazeh points to his nature, see the following:

Gen.3:15; 12:2-3; 28:14; 49:10; Ex.12:46; Num 21:8-9; 24:17-19;

Deut.18:15-19; 21:23; II Sam.7:12-28; I Chr.17:23-27; Job 19:25;

Psa.2:1-12; 16:8-10; 22:1,7-8,18; 27:12; 31:5; 34:20; 35:11;

38:11; 40:6-8; 41:9; 45:2,6-7; 49:15; 68:18; 69:4,9; 72:1-19;

78:2; 89:3-4,18-37; 102:24-27; 110:1-7; 118:22,23,26; 132:11;

Prov.30:4; Isa.6:9-10; 7:14; 8:14-15; 8:18; 9:1-9; 11:1-10; 

16:4-5; 22:21-24; 25:8; 28:16; 29:18; 35:4-10; 40:3-11; 49:1-6;

50:6; 60:1-3; 61:1-3; 63:1-6; 65:17-25; Jer.23:5-6; 30:9; 31:15;

31:31-34; 33:15-17; Ezek 17:22-24; 34:23-24: Dan.2:44-45;   

7:13-14; 9:24-27; Hos.11:1; Jonah 1:17; Mic.4:1-8; 5:1-5;

Zec.9:9-10; 11:12-13; 12:10; 13:6-7; Mal.3:1; 4:1-6.



For references to the Ruach Hakodesh, see the following:      

Gen. 1:1-2; Iyov 33:1-4; Isa. 11:1-2; 32; 14-18; 42:1-2; 44:1-4;

59:21; 61:1-3; Ezek.37:12-14; 39:29; Joel 2:28-32 (Heb.Bible Joel

3:1-5); Num.11:25-29; I Sam. 10:5-13; II Sam.23:1-4; I Chr.12:18;

II Chr.15:1-2; 24:20; Neh.9:20;,30; Ezek 8:3; Dan.4:9; Micah 3:8;

Zech 7:12; Hag.2:4-5; Zech 4:6; Gen.41:38-39; Num 11:16-17; 24:2;

27:15-21; Deut. 34:9; Jdg.3:9-10; 6:34-35; 11:29; 13:24-25;

14:6,19; 15:14; I Sam.11:6-7; II Ki.2:1-18; I Chr.28:11-19;   

Ezek 2:1-2; Ps.51:10-12; Ezek.36:24-30; I Sam.19:18-24; 

Exo.31:1-11; I Sam.16:13-14; Ps.106:32-33; Isa.63:10-14;



Those who take G-d at his Word become  true spiritual Bnei Avraham and love our Jewish people just as they love our Jewish

Messiah.   They also confess the Shema, that Adonoi,Eloheynoo, Adonoi Echad. Kadosh, Kadosh, Kadosh is He (Isaiah 6:3).



JUDAISM TRUE TO THE TANACH The theology of Moshiach's Judaism preserves the essentials of

the faith of Israel that other expressions of Judaism have

largely lost.  For example, Moshiach's Judaism maintains in the

death of Moshiach Adoneinu the Torah's demand for blood

sacrifice:   "It is the blood that makes an atonement for the

soul" (Vayikra or Leviticus 17:11). Moshiach's Judaism

also preserves the true significance of such Jewish institutions

as that of the Kohen Gadol (the High Priest), the Chakham (Wise

Man), and the Navi (Prophet), and such Jewish doctrines as those

concerning the Messianic King, the Ruach Hakodesh, and Yeshu'at Eloheinu (salvation).  Through the Techiyas Hamesim (Resurrection

from the Dead) of the great Kohen (Ps.110:4) l'Olam al divrati Malchi-Tzedek, Chakham, Navi, and Melech HaMoshiach Adoneinu,

and, through the coming of the Ruach Hakodesh at Shavuos (Pentecost) 30 C.E., all these Jewish essentials are imperishably

maintained. Moshiach's Judaism wishes to proclaim "nothing other

than what was foretold by the nevi'im (prophets) and by Moshe

(Rabbeinu): that the Moshiach must suffer, and that as the first

to rise from the dead, he would announce the Dawn to Israel and

to the Goyim" (Acts 26:22-23).  Where does it say in the Tanach (the Jewish Scriptures) that the Moshiach must suffer?  Read

Isaiah chapter 53 where the Word of G-d says that "All

we like sheep have gone astray ... and the L-rd hath laid on him

the iniquity of us all" (Isaiah 53:6).  Read also Daniel 9.26

where the Jewish Scriptures teach "Moshiach yikareit" - "The Moshiach shall be cut off" - and the Word of G-d continues, "But

not for himself, and the people of the prince that shall come

shall destroy the city (Yerushalayim) and the sanctuary (Beis Hamikdash)."  This prophecy was actually fulfilled, just as Moshiach Adoneinu himself predicted (Luke 21:20-24), when the

Roman general Titus destroyed the Beis Hamikdash and with it the kehuna (priesthood) and the city of Jerusalem in C.E. 70, 40

years after the death and resurrection of the Jewish Moshiach Adoneinu.  Where does it say in the Tanach that the dead would

resurrect unto new life or that the Moshiach would escape    the

worms of the grave?  Read Job 19:25-26 which expresses the hope

of Israel, "For I know that my Redeemer liveth, and that he shall

stand upon the earth at last, and after my skin has been

destroyed, then from my flesh I shall see my G-d."  King David

also expressed the hope of Israel, "Therefore my heart is glad

and my spirit rejoices: my flesh also shall rest in hope.  For

thou wilt not leave my soul in Sheol; neither will thou permit

thy Holy One (Moshiach) to see corruption" (Psalms

16:9-10). Our form of Judaism (Messianic Judaism) precedes the

post-Second Temple Judaism that posits in the place of revealed

Scripture arbitrary rabbinic rulings, like the doctrine that

prayer and study of Torah adequately substitutes for blood

sacrifice.  This is an alien doctrine, and anyone who adopts such

an alien doctrine is converting to an alien post-Biblical

religion that is losing its mooring in the pristine Second Temple

Judaism of the time of Moshiach Yehoshua.




The Good News of Moshiach's Judaism is that the hope of Israel

has been fulfilled!  The Techiyas haMesim (Resurrection) has

already begun!  The first man has already come out of the tomb! 

And the G-d of Israel, praised be he, has accomplished it!  We

needed a kaporrah to heal our sin guilt before G-d.  G-d

accomplished it!  He sent his Moshiach to suffer, and "by his

stripes we are healed" (Isaiah 53:5).  G-d accomplished more.  We

are powerless in ourselves to live as we should.  "The human will

is deceitful above all things and desperately wicked, who can

know it?" (Jeremiah 17:9).  We need to turn from trusting in

ourselves and receive the Ruach Hakodesh in order to have the

power to live as we should, both now and hereafter. G-d

accomplished what he promised in the Jewish Scriptures: "I will

put my Spirit into you and make you conform to my commandments,

and keep my laws and live by them" (Ezekiel 36:27). However, our

sins have separated us and our Holy G-d (Isaiah 59:2), and our

lives are not acceptable to the L-rd, unless we undergo a teshuvah death to our old humanity and experience a hitkhadeshut (regeneration) of new birth in our new humanity in the Moshiach,

becoming indwelt by the Ruach Hakodesh.  Therefore, the Jewish

prophet Daniel wrote in the Tanach that "Many of them that sleep

in the dust of the earth shall awake, some to Chayei Olam (Eternal Life), and some to shame and everlasting contempt"

(Daniel 12:1).  This refer to Shomayim and Onesh Gehinnom. King

David, realizing the need for his own spiritual inner

transformation, said, "Create in me a clean heart, 0

G-d; and renew a right spirit within me. Cast me not away from

thy presence; and take not thy Ruach Hakodesh from me.  Restore

unto me the joy of thy salvation; and uphold me with thy free

Spirit" (Psalms 51:10-12).  The Ruach Hakodesh is given only in

obedience to the Moshiach Adoneinu, who will judge all those who

reject him.   Read Isaiah 42:1: "Behold my Servant, whom I

uphold; my chosen one, in whom my soul delights; I have

put my Spirit upon him: he shall bring forth Mishpat (Judgment)

to the nations."  Isaiah saw that G-d would one day make an

eternal covenant through the Moshiach with Israel (Isaiah 55:3),

and Jeremiah foresaw that in that day G-d would make a Brit Chadasha (New Covenant) with his people.  This covenant would

involve an inner transformation of humanity, for Jeremiah

foresaw that the Dvar Hashem would internalize human hearts with

the will of G-d. Then men would know G-d so intimately they would

actually share and know his will (Jeremiah 31:31-34).  Of this

New Covenant, Ezekiel predicted that the Ruach Hakodesh in men

would make them want to obey G-d's Word (Ezekiel 36:27).  And the

Jewish prophet Yoel (Joel) saw that in that day the transforming

power of the Ruach Hakodesh would be poured out as never before

down (Joel 2:28-29), so great would be the number who would be

spiritually transformed or born anew.   However, most people

expected the resurrection to begin and the Ruach Hakodesh to be

poured out at the end of the world.  Few believed that these

mighty acts could occur until the close of human history.  What a

surprise it was, then, when 120 orthodox Jews stood up in

Jerusalem on Shavuos (Pentecost) 30 C.E., and declared that they

personally had already seen the first man alive from the grave,

that he was the Moshiach, the one called "El gibbor" (mighty G-d)

in Isaiah 9:6, and that he had poured out the Ruach Hakodesh on

them already, even though human history was still in progress. 

These Jewish shluchim declared that the Moshiach was coming again

at the end of history to rule the world, but that he had to come

the first time to suffer for sins.  The Moshiach's death was in

order that Elohim Avinu could righteously forgive all sins, since

through the death of Ben haElohim, no sins had gone unpunished. 

The G-d of Israel loved men so much he sent his Dvar Hashem among

us as a man to make kapparah for our sins and to rise from the

dead in order that he might live in us.  Only in this way could Moshiach Adoneinu, the living Torah of G-d, write himself into

our wills forever with a new obedient neshamah, through the

eternal Spirit of G-d who gives us Chayei Olam.  Only in this way

could the Brit Chadasha of Judaism be fulfilled, as Jeremiah

foretold:  "Behold, the days are coming, says the L-rd, when I

will make a Brit Chadasha (New Covenant) with the house of Israel

and the house of Judah, not like the covenant which I made with

their Avot (Fathers) when I took them by the hand to bring them

out of the land of Egypt, my covenant which they broke, though I

was patient with them, says the L-rd. But this is the covenant

which I will make with the house of Israel after those days, says

the L-rd: I will put my torah (law) within them, and I will write

it upon their hearts; and I will be their G-d and they shall be

my people.  And no longer shall each man teach his neighbor and

each his brother, saying, `Know the L-rd,` for they shall all

know me, from the least of them to the greatest, says the L-rd;

for I will forgive their iniquity, and I will remember their sin

no more" (Jeremiah 31:31-34).  Therefore, the Good News of Moshiach's Judaism is that the resurrection has already begun

through Moshiach Adoneinu, who has already begun to pour out the Ruach Hakodesh on his followers.  Consequently, every person may

receive the Ruach Hakodesh and be assured of his own personal

coming resurrection by obeying Moshiach as Adoneinu.  What better

news could there be? 




Were these 120 orthodox Jews lying?  Had they really seen Moshiach Adoneinu alive or were they making it up?  What about

the 500 orthodox Jews who claimed to have seen Moshiach Adoneinu at one time (I Corinthians 15:6) - were they lying?  Were Rabbi Sha'ul, Kefa, Ya'akov, Yochanan and the rest all lying?  Most of

these Jewish men died violent deaths, either at the hands of

their own people or in the Roman coliseum.  When so many eye

witnesses were willing to die to verify their testimony

regarding the resurrection of Moshiach Adoneinu, who would

presume to call them all liars?  Moreover, their testimony was

not about a revived corpse. They testified that they had seen the Chayei Olam of G-d himself, bodily visible to them as eye

witnesses (see I John 1: 1-4). Moshiach the Chayei Olam of Hashem appeared to them in a tangible yet supernatural,    

spiritual body capable of appearing anywhere, even through locked

doors (John 20:26).  They were assured that Elohim Avinu would

one day give them an eternal body like that of Ben haElohim and

that they had already received the Ruach Hakodesh as an actual

down-payment on their eternal inheritance.  Although they had

been frightened and greatly disillusioned when the Moshiach was

killed, their hope was revived when Moshiach Adoneinu appeared to them not merely once, but ten times during a

period of 40 days.  With such magnificent assurance undergirding their witness, it is no wonder that 3,000 Jews responded to their

message the very first day they preached it (Acts 2:41).   On

that day, Yom Rishon morning, Shavuos, 30 C.E., the proclamation

went forth that if Jews were to remain committed to Judaism, they

must personally commit themselves to the Moshiach of Judaism. 

Since the key ritual for making proselytes to Judaism had been a tevilah immersion in a mikveh mayim, the risen Moshiach Adoneinu commanded his followers to go into all the world making

proselytes to Moshiach's Judaism by means of a tevilah immersion

in the Name of the G-d of Israel: the Name of Elohim HaAv (Isaiah

63:16), and the Name of the Ben haElohim (Moshiach the Chokhmah Hashem, Mishle 30:4) and the Name of the Ruach Hakodesh (Genesis

1:1-2). [For much more on this download HOW TO POINT TO MOSHIACH IN YOUR RABBI'S BIBLE  from our website at

http://www.afii.org/material.htm on the Internet).  Everyone who

responded in faith to the Jewish Moshiach would receive the Ruach Hakodesh and become a spiritual ben Avraham and a true adherent

of orthodox Biblical Judaism.  Everyone who refused to believe

would be lost, for where there is sin without teshuva (repentance) there is punishment without forgiveness, and where

there is no true teaching of Moshiach's shluchim, there is no

true Judaism. Therefore, the crucial issue between Moshiach's Judaism and any other sort of Judaism centers on the tikvah of

the resurrection from the dead.  The only question is whether

there is such a hope and whether that hope has been realized in

the historical resurrection of Moshiach Adoneinu.  There is no

other issue.  




Since the question of the resurrection of Moshiach Adoneinu is

the only real issue in Judaism, then a Messianic Synagogue, Moshiach's Synagogue, is free to be in all ways a Jewish

Synagogue (see James 2:2-4).  The Jewish families of such a

synagogue would of course be able to have a bris milah for their

eight-day old sons (Leviticus 12:3; Acts 21:21).  When their

children become believers in Moshiach Adoneinu, the Jewish young

men and women can witness to their faith in Yehoshua Ben Dovid through the bar or bat mitzva service.  When their children

become believers they can witness to Moshiach in the Moshiach's tevilah and the Pesach Seudah of Moshiach.  Anyone who quotes

Scripture such as Galatians 4:8-10,  Colossians 2:16-17, or

Romans 14:5-6 to prove that the Jewish festivals or holy days are

forbidden to Jewish believers in Moshiach Adoneinu is reading the

Bible entirely out of context. Sha'ul is dealing with situations

where these Jewish minhagim are being imposed on Goyim by false

teachers teaching defective soteriology. Sha'ul is not

addressing Jewish believers who are celebrating these days in the

name of Moshiach Adoneinu; therefore, his words cannot be taken

as criticism of believers who are celebrating these days in the

name of Moshiach Adoneinu.  The Jewish festivals foreshadow the Moshiach and are fulfilled in him.  However, a shadow cannot

highlight anyone, even the Moshiach, if it is totally removed

from the picture.   The Jewish festivals are not obsolete but are

good contemporary teachers that point us toward the Jewish Brit Chadasha of Moshiach Adoneinu.  Every Biblical Jewish ceremony

will be acknowledged and pleasing in G-d's sight if done in the

Name of the One in whom all Jewish ceremonies are fulfilled.  The

Scripture teaches that these are matters on which everyone should

be allowed to come to understand in his own mind (Romans 14:5). 

Jewish believers in Moshiach Adoneinu can also be shomer mitzvot, shomer Shabbos, keep a kosher Jewish home, and maintain an

orthodox Jewish lifestyle, frum in every way.  Where in any part

of the Holy Scriptures could a Gentile find a proof text to deny

Jewish freedom in these areas?  A thorough study of the book of

Galatians is necessary here.  If Galatian Goyim are instructed

not to trust the Bris Milah or the Jewish calendar as a means of

salvation, this does not mean that the Bris Milah and the Jewish

calendar are forbidden to Jewish believers in Moshiach Adoneinu who are trusting the Moshiach's saving death and resurrection as

their means of salvation!  If the Bris Milah and the Jewish

Calendar were not forbidden to Jewish believers in Moshiach in

the First Century (see Acts 21:20), then how can anyone forbid

them today?  The Scriptural principles here are "whatever you are

doing, whether you speak or act, do everything in the name of Moshiach Adoneinu, giving thanks to Elohim Avinu through him"(Colossians 3:17), and "to the Jew I became like a Jew to win

Jews" (I Corinthians 9:20). 


26 C.E. was the time when some of the rabbis forfeited what could

have been (Luke 7:30), and, what will yet be (Rom.chp.11) their

true leadership.  But, in the meantime, as Dr. Marvin Wilson has

said, Rabbinic Judaism is a post-Biblical religion "not bound to

one authority" (like the Holy Tanach); "it embraces many

authorities in a long line of living [rabbinic] tradition"

(Evangelicals and Jews in an Age of Pluralism, p.22).  However, a

Messianic Synagogue is bound to one authority, the Holy

Scriptures.  However, since Rav Sha'ul in II Tim.3:8 quotes from

Jewish tradition to make a point to his talmid, it is obvious

that if he were living today, the Shas would be in his library. 

And it should be in ours, even though our watchword is still Sola Scriptura. (For more on this, download EVERYTHING YOU NEED TO

GROW A MESSIANIC YESHIVA from our website at

http://www.afii.org/material.htm on the Internet).   


When the Kehillah finds herself in a Jewish community she must

not shrink from wearing once again her full Jewish dress, all her

old synagogue attire.  Then, as Arthur Katz has said, both Jews

and Goyim "will be able to glimpse the original living and

eternal alternative." Synagogues such as these will give the

world-wide Body of Moshiach Adoneinu an enriching, fresh

look at her origins. For the leaders of these Messianic

Synagogues will not be able to content themselves with blindly

imitating reformed, orthodox, and conservative congregations down

the street, but will have to continually re-examine the

Scriptures to steer Messianic Judaism on its own distinctive

course in the world-wide Body of the Moshiach's people.           











Many people do not know that Judaism used to be a "proselytizing"

religion, and that leaders of Judaism were both zealous and

highly successful at making proselytes.  In fact, so numerous

were the proselytes in Biblical times that there is even a term

in Scripture for conversion to Judaism - mityahadim (see Esther





The rabbis knew that Judaism was not merely a narrow, national

religion. The Talmud says that the teachings of Judaism were

freely meant for all mankind (see Babylonian Talmud, Shabbath 146a, where Devarim 29:13-14 [14-15] is quoted as referring to

proselytes). And just as Gentiles were saved in Noah's ark, so

Ruth was also brought under Hashem's wings (Ruth 2:12).  In the

High HolyDay Prayerbook, we read on Rosh Hashanah "Also Noah Thou

didst remember in love, and didst remember him with a promise of

salvation and mercy, when Thou didst send the flood to destroy

all creatures because of their evil deeds.  So his remembrance

came before Thee, O L-rd our G-d to increase his seed like the

dust of the earth and his offspring like the sand of the sea." 

So hope is held out that the Righteous Gentiles of the world will

have a share in the World to Come. In fact, according to

ancient tradition, the first proselytes to the Jewish faith were

Abraham and Sarah, and through their descendants G-d

intended to proselytize the nations (see also Matthew 28:19). For

a few other texts of many in the Scriptures on the universal

scope of the Jewish faith, see Ps 22:27; Isaiah 45:22; 66:23;

Zechariah 14:16.


Of course, Judaism, with the exception of Messianic Judaism,

changed when the rabbis took over under Yochanan ben Zakkai in Yavneh near Jaffa in Israel and created after 70 C.E. a

post-Temple, non-priestly form of Judaism lacking blood sacrifice

and a Temple.  It should be remembered here that it is the blood

that makes atonement for the soul (Lev.17:11) and that Abel's

offering from the firstborn of his flock was looked on with favor

by the L-rd, but a bloodless religion and worship without blood

atonement was not looked on with favor (see Gen.4:4-5).  G-d

says, "When I see the blood, I will passover you" (Exod.12:13). 

To lack faith in Gen.22:8; Exo.12:5-13; Isaiah 53:7 and in Moshiach's necessary sacrifice, and then to create a religion

where, gratuitously, blood sacrifice is not necessary, is to

change the religion of Judaism, the religion of Moses.  Messianic

Judaism has not changed Judaism, the religion of Moses.  Rabbinic

Judaism has changed Judaism. Messianic Judaism is true Judaism. 

This occurred after 70 C.E., making it a form of Judaism that

post-dates Messianic Judaism.  Not only does it lack Biblical

warrant for many of its tenets of faith, the fact is that the

rabbis have cooled off in their zeal to win converts.  However, Moshiach's Judaism has always been a proselytizing faith, eager

to share the blessings of Judaism with the whole world.  In our

own era, millions of adherents to Moshiach's Judaism, including

both Jews and non-Jews from every culture and country, have

become born again spiritual children of Abraham and genuine

proselytes to Biblical Judaism.  For true commitment to Judaism

can only be through true commitment to the Moshiach of Judaism, Moshiach Adoneinu. 


Unfortunately, not all Jews nor all Goyim have been willing to

become proselytes to Moshiach because not everyone is willing to

commit himself to Moshiach.  And many who have committed

themselves to Moshiach Adoneinu are even ignorant of the fact

that what they call "the Religion of Messiah" is really Moshiach's Judaism that Goyim have adapted to their own culture. 

Nevertheless, the faith of the Brit Chadasha is still the true,

Biblical, Judaism of Moshiach, whether every believer in Moshiach Adoneinu realizes it or not.                  


JUDAISM'S INDISPENSIBLE MIKVEH Scripturally, a Jew is anyone like Ruth the Moabitess who has

renounced idolatry and thrown in his or her lot with the people

of the one true G-d. Therefore, when a Gentile lady named Ruth

clung to Naomi and her G-d, Ruth became a Jewess, even qualifying

to become the great-grandmother of King David. However,

historically, there have been three rites involved in the

reception of proselytes to Judaism: 1) circumcision (the bris milah), 2) complete immersion (the tevilah) in a mikveh ritual

bath, and 3) a sacrifice (see Numbers 15:14 and Babylonian

Talmud, Kerithoth 9a.) This blood sacrifice (an offering by fire)

burned on the altar and was indispensible, at the time the Beis Hamikdash stood, and points prophetically along with all

sacrifice to the repentant proselyte's need for a blood atonement kapparah. Rabbi Judah the Patriarch ("Rabbenu haKadosh") compared

this three-fold admission into Judaism as reminiscent of the

Biblical history of Israel, a nation circumcised before leaving

Egypt (Joshua 5:2), immersed in the desert in a holy washing

ritual (Exodus 19:10), and sprinkled with the blood of a covenant

sacrifice (Exodus 24:3-8) [see Sifra, Ahare Perek 12]. 

Nevertheless, the central ritual of admittance into Judaism has

always been a tevilah of water immersion.  The sacrifice offered

by the proselyte was never as important as circumcision or

immersion, especially after the Temple was destroyed, making

sacrifice impossible. Furthermore, since women converts to

Judaism far outnumbered men, circumcision could hardly become the

chief rite of entry into Judaism. Therefore, the one

indispensable thing that any convert, whether male or female, had

to do to become a Jew was to get immersed in water.  Of course, a

male had to be circumcised as well, but if we look for the one

thing that every non-Jew,  regardless of sex, had to do in order

to become a Jew, the answer is: he or she had to submit to a tevilah. Proselytes crossed the threshold into Israel through an

immersion bath, because Israel had entered the promised land

through water (the Red Sea) and therefore so must all who would

become Jews. There was a definite concept of cleansing built into

this decisive tevilah.  A heathen who left behind the idolatry of

the Gentile world to become a Jew had passed from sin to a whole

new life.  When he came up out of the water, he was considered

ritually undefiled, beginning life all over with a clean bill of

goods, like a child newly born (Babylonian Talmud, Yebamoth,

48b).  He had begun a new life as a ben berit, a son of the

covenant, a Jew.  Towards the end of the first century, C.E., the

leading rabbis of the school of Hillel claimed that a man was

Jewish as soon as he was immersed, the tevilah being as decisive

a rite in the case of determining whether a man had become a Jew

as it was for making the same determination for a woman (Mishnah Aboth 1.12). Later, in Moshiach's Judaism, circumcision was not

imposed on Goyim (I Corinthians 7:18; Acts 15:5-11), since there

is no salvation in becoming a physical Jew but only in becoming a ben Avraham by emunah, that is, a spiritual child of Abraham

through the circumcision of the Ruach Hakodesh (Gal.3:7-14;

Col.2:11-17). Therefore, Moshiach's tevilah became the

indispensable ritual for all who would become adherents of Moshiach's Judaism.          


THE IMMERSION PRACTICED BY THE JEWISH PROPHET YOCHANAN HA MAHTBEEL Rabbi Akiba said: "Blessed are you, 0 Israel.  Before whom are

you made clean and who makes you clean? Your Father in heaven. 

As it is written, 'And I will dash clean water upon you and you

shall be clean' (Ezekiel 36:25). And again it says, 'O L-rd, the mikveh (meaning either the word 'hope' or the word 'font') of

Israel (Jeremiah 17:13); as the mikveh cleanses the unclean, so

does the Holy One cleanse Israel"' (Mishnah Yoma 8.9).


The Jewish prophet Ezekiel speaks of G-d's cleansing his people

in the last days: "For I will take you from the nations, and

gather you from all the countries, and bring you into your own

land, I will dash clean water upon you, and you shall be clean

from all your uncleannesses, and from your idols I will cleanse

you . . . and you . . .shall be my people and I will be your   

G-d.  And I will save you from all your uncleannesses" (Ezekiel



Zechariah too saw this final time of national repentance:  There

shall be a fountain opened to the house of David and to the

inhabitants of Jerusalem for sin and uncleanness" (Zechariah



Proselyte tevilah immersion symbolically washed the uncleanness

from the heathen on entering Judaism.  Thus non-Jews were grafted

on to the people of G-d by a water immersion which gave them

ceremonial purity.  The Jewish prophet Yochanan (John) HaMahtbeel (the Tevilah Immersionist) called on all Israel to likewise

confess sinful uncleanness and take a mikveh ritual bath "as a

token of their teshuva" (Mark 1:4) and resolve to keep themselves

holy as they awaited the coming Moshiach.  Then as the last days

began to approach, the Jewish prophet Yochanan announced that the Moshiach was on his way to pour out the Ruach Hakodesh on some

and the fire of Gehinnom on others.  Therefore, all must heed the

Word of G-d, turn from their own ways, look to G-d and his Moshiach for mercy and deliverance from judgment, be cleansed

with clean water, and be saved from G-d's burning wrath (see Mark

1:4, Matthew 3:7, Luke 3:9). Sensing by the Ruach Hakodesh that

the Moshiach's presence on the earth was very near and that the

need for preparing the Jewish people to meet their G-d had

reached the crisis point, Yochanan HaMahtbeel called upon

all G-d's people to seek the forgiveness of Hashem by submitting

to a purifying tevilah.  For this great Jewish prophet saw that

the coming Moshiach would judge the wicked who had not turned

from the "Egyptian" evils of this world by taking a "Red Sea"

immersion of separation and repentance in the Jordan River.  G-d

gave Yochanan the foresight to see that those who did turn to G-d

would be given the Ruach Hakodesh by the Coming One, the Moshiach.  Later Yochanan must have had inspired intimations of

how G-d would save his people and the kapparah Moshiach would

bring. Yochanan pointed to Moshiach Adoneinu and said, "Look,

there is the Lamb of G-d; it is he who takes away the sin of the

world.  This is he of whom I spoke when I said, `After me a man

is coming whose status is higher than mine; for before I was

born, he already existed.  I myself did not know who he was; but

the very reason why I came, immersing in water, was that he might

be revealed to Israel" (Yochanan 1:29-31).  However, the tevilah immersion of Yochanan went beyond proselyte   immersion in

several ways.  It was directed toward his fellow-Jews. It was a

collective act of repentance and included the whole nation. It

had a "last-chance" ethical and spiritual significance that went

far beyond the mere ceremonial cleansing of proselyte tevilah immersion. Yochanan asserted that through his water ordeal the

remnant of the true Israel of G-d was being called out from all

the spiritually dead who refused to prepare themselves by tevilah immersion for the coming of the Moshiach.  Therefore, all strata

of Israel's society responded to the immersion of Yochanan. What

was unique about Yochanan was that he saw by inspiration from the

G-d of Israel that, in view of the coming of the Holy One, the Moshiach, Jews were just as unprepared and sinfully unclean and

in need of ultimate kapparah (Yochanan 1:29) as were heathen

proselytes, and must therefore prepare themselves by the same act

of repentance - submitting, to a tevilah immersion for the

uncleanness of sins. Yochanan preached, "Do not presume to say

to yourselves, 'We have the yichus (proud lineage), we have the zechut Avot (merit of the Fathers) of Avraham Avinu (our father

Abraham).' For I say to you that Hashem is able to raise up from

these avanim (stones) banim (sons) of Avraham" (OJBC version,

Matthew 3:9). Yochanan knew that the essential thing for his

fellow Jews was that they humble themselves, turn from prideful

wickedness and prepare to adhere to the Moshiach, through whom

they would escape judgment and receive the all-important gift of Hashem, the Ruach Hakodesh.  Therefore, he saw that the whole

nation of Israel must turn to G-d with the humility of a sinful

non-Jew submitting to a mikveh of repentance for the sins of his

unholy former life. In pointing toward the Seh haElohim (the Lamb

of G-d, Isaiah 53:7, Genesis 22:8), Yochanan pointed toward       

a new meaning for the tevilah immersion as the standard means of  

making proselytes to Judaism. This new meaning would include a

perfect blood sacrifice for sin, an eternal kapparah for all who

would receive the Ruach Hakodesh and thus be circumcised as

spiritual bnei Avraham through immersion in the name of

the G-d of Israel.  The tevilah immersion toward which Yochanan was pointing was the immersion of Moshiach Adoneinu, experienced

by Moshiach himself and then by him commanded for all peoples of

the world. 


THE TEVILAH OF THE JEWISH MOSHIACH ADONEINU The tevilah of Moshiach Adoneinu was his first public act of

identification with the sins of men, showing that although he was

himself sinless, he was willing to identify with sinners and bear

their sins as the Lamb of G-d, even if to do so would cost him

great suffering and anguish, even death. When Moshiach Adoneinu went under the water in his own tevilah, he knew he was

anticipating his own death (see Luke 12:50). At his tevilah, the

heavenly voice of Elohim haAv (Mark 1:11, Matthew 3:17, Luke3:22)

affirmed Moshiach Adoneinu's Sonship but in words that alluded to

his Messianic role (Psalm 2:7) in terms of suffering servanthood (Isaiah 42:1; 44:2) and death (Isaiah 53).  Therefore, in his

single action of being buried in water and rising again, Moshiach Adoneinu summed up and signified prophetically what he would do

to save the world: he would bring in the Brit Chadasha (New

Covenant) of the Malchut Hashem (Kingdom of G-d) by his death,

burial, and resurrection; and he would lead all who would follow

him to a similar experience of death and new life - death to the

old life of sin, and rebirth to a new life of eternal sonship through the gift of the Ruach Hakodesh.     


In Moshiach Adoneinu's immersion, he was submitting his own

willing obedience to the will of his Father. When we likewise

follow Moshiach Adoneinu into the water and have a similar

spiritual experience of submitting our will to the Father, we are

circumcised - that is, cleansed and consecrated - in our will by

the Ruach Hakodesh and thus become spiritual bnei Avraham,

spiritual Jews.  Whereas before, our life was under the control

of the law of sin and death (Romans 8:2), now our life comes

under the Moshiach. Therefore, it is not a rule that constrains

us but a Person, who loved sinners enough to die for us in order

to forgive our past and bring us the hope of an eternal future    

with Hashem (see II Corinthians 5:14).  This Person is the Torah  

who writes himself upon our wills (Jeremiah 31:33). This    

inward life-giving law is none other than Moshiach Adoneinu (I

Corinthians 9:21).  Through the Ruach Hakodesh, Moshiach Adoneinu lives in the lives of all believers and produces righteousness

and love in devekut (communion) with them. The Ben haElohim's selfless ahavah for Elohim Avinu, this kind of love, is what the

Torah was aiming for (Deuteronomy 6:5), and when we receive the

Word become Man, Moshiach Adoneinu, the Torah hits its mark in us

and we become true Torah-keeping bnei Avraham, whose wills are

circumcised and set in step with the Ruach Hakodesh. To be a true ben Avraham is first and foremost a spiritual matter of the will

and having the right heart toward G-d, and that can only be a

heart of hopeful and loving faith (Galatians 5:6) in what G-d has

done for men in Moshiach Adoneinu.  Only the Dvar Hashem who

became Moshiach and who through the Ruach Hakodesh becomes the

indwelling word (Yirmeyah 31:33) could endow men with a new       

principle of life.  This principle of life is sufficient to

create a new humanity (I Corinthians 15:20, 45; Yochanan 20:22),  

a new family of whom Moshiach Adoneinu is the head. To understand 

this "bris milah of Moshiach" (Colossians 2:11), one must        

recall that the covenant of circumcision operated on the        

principle of the spiritual union of the household in its head.    


The covenant is "between me and thee and thy offspring after

thee" (Genesis 17:7). From Galatians 3:16,26-29, it            

becomes apparent that both the offspring and head of the          

new humanity is Moshiach, into whose Body believers are           

incorporated at their tevilah.  The Bris Milah is the token or

sign by which G-d acknowledges his people.  It is the

stamp of the covenant.  The circumcision of the heart is the

inward sign wherein G-d's Spirit witnesses to a human spirit that

it belongs to G-d.  This inward mark of possession is the Ruach Hakodesh who cuts himself into our will, molding us into the

image of G-d's Son and marking us out as the spiritually cleansed

property of G-d, just as the external mark of circumcision in the

flesh had marked out a Jewish baby boy as the property of        

G-d.  But, as both the Torah and Tanach show, G-d intended to     

"mark off" as his own not merely people who were circumcised

physically but "in their hearts" (Deuteronomy 10:16). So strong

is this teaching, that G-d threatens to destroy any Jew who is

not spiritually circumcised (Jeremiah 4:4). Such a one will be

shut out of Jerusalem (Isaiah 52:1), as well as the L-rd's

sanctuary (Ezekiel 44:7, 9) and salvation (Deuteronomy 30:6). 

For not all G-d's physical people are his spiritual children

(Romans 9:6). In Genesis chapter 17, circumcision is the

covenant sign of G-d's choosing out and marking off men for his

own.  So in the Brit Chadasha Scriptures, the gift of the Ruach Hakodesh, without which a man does not belong to the Moshiach (Romans 8:9), is offered in connection with Moshiach's tevilah (Acts 2:38), which is identified with Moshiach's way      

of circumcision (Colossians 2:11-12).    


Jeremiah, the Jewish prophet, foresaw the age of the Ruach Hakodesh when the creation of a new heart and spirit in humanity  

would be the essence of a Brit Chadasha (New Covenant) that G-d

would make with Israel. Therefore, Jeremiah cried out to his

people, "O Jerusalem, wash thy heart from wickedness that thou

may be saved" (Jeremiah 4:14). Moshiach's Bris Milah (Circumcision) in Colossians 2:11-12 is a

periphrasis for the hitkhadeshut (regeneration) of which Moshiach's tevilah is meant to bear testimony and whereby         

both Jews and non-Jews become in Moshiach spiritual Bnei Avraham initiated into covenant membership in the cultivated Olive Tree

of Elect Israel (Rom.11:24; 9:6; Jeremiah 11:16), the Israel of

G-d and the Jerusalem above. According to the Torah, circumcision

is more than a minor surgical operation -- it is also a major

spiritual operation.  The Torah commands, "Circumcise the

foreskin of your will and be no longer stubborn . . . and the

L-rd your G-d will circumcise your will (that is, cleanse and

consecrate your will) ... so that you will love the L-rd your G-d

with all your heart and with all your soul that you may live"

(Deuteronomy 10:16; 30:6). In the Jewish Brit Chadasha New

Covenant, G-d declares that you are not a true Ben Avraham in the Ruach Hakodesh unless you have this inward circumcision of        

your will (Romans 2:28, 29) and you worship G-d in spirit      

with your confidence in Moshiach Adoneinu and not in anything

external (Philippians 3:3). Consequently, G-d has provided his

people with a hitkhadeshut (regeneration), to which the tevilah immersion of purification bears testimony, whereby the impure

foreskin of our evil urgings in our old humanity in Adam can be

buried and drowned, even washed away by G-d's Ruach Hakodesh (see

Ezekiel 36:25-27). This bath symbolizes both a spiritual mikveh (Jewish purification bath) and a spiritual bris milah (circumcision into Avraham).  It is Moshiach's tevilah, and is a

token of turning to G-d through emunah (faith) in Moshiach Yehoshua (His Hebrew name). There is a controlling sinful nature

that lives in every man.  The circumcision of the Moshiach is the

spiritual cutting away of this rebellious sinful nature, a

miracle witnessed to by our public burial in the mikveh mayim with a tevilah immersion.  We witness to our submitting our will

to die to our former sin-prone way of life. Only by a submission

of our will in repentance may we be made alive by the

resurrected, living Dvar Hashem, the Dvar Hashem who came among

us as a Man and wants to write himself upon our wills, as

Jeremiah foresaw: "Then I will make a Brit Chadasha with the

house of Israel ... I will put my Torah in their inward parts and

I will write it in their hearts" (Jeremiah 31:31-34).  Therefore, Moshiach's Tevialah means many things.  It witnesses to the

cutting free of the downward pull of our lower natures in the

miracle of the new birth.  It is our Red Sea exodus from the    

bondage of sin and death to the inheritance of an eternal      

Promised Land.  It symbolizes the "circumcision made without     

hands" whereby we become sons of the Brit Chadasha as we enter    

into faith-union with the Jewish Moshiach as members of his      

bride, the  world-wide Chavurah fellowship of the Jewish

Brit Chadasha. Just as a Jewish girl takes the ritual bath in the mikveh in preparation for her wedding, so we who are wedded to Moshiach Adoneinu by faith take a mikveh to bring ourselves into teshuvah and devekut with Moshiach.  "In him also you were

circumcised, not in a physical sense, but by the surgical removal

of of the lower nature; this is Moshiach's way of circumcision. 

For in Moshiach's tevilah you were buried with him, in Moshiach's tevilah you were raised to life with him through your

faith in the power of G-d who raised him from the dead. 

And although you were dead because of your sins and because of

the uncircumcision of your sinful nature, he has made you alive



So long as a Gentile has not had his tevilah, he is still a

Gentile" (Babylonian Talmud, Berakoth 47b). Likewise, if a Jewish

person has not had hitkhadeshut regeneration, a spiritual miracle

witnessed to by Moshiach's tevilah, he is also ceremonially and

spiritually in the uncircumcision of his sinful nature, because

he has not submitted to the circumcision done by Moshiach (Colossians 2:11). For, in the same way that a non-Jew coming up

out of the water of his tevilah was considered at that moment to

be a Jew, when a person comes up from the mikveh of Moshiach Adoneinu, he crosses a ceremonial threshold and becomes a ben Avraham by faith. The rabbis said that a proselyte was like one

who had touched a corpse.  Touching a corpse meant contracting

seven days of uncleanness (Numbers 19:16).  Therefore a

proselyte, like a ritually unclean Israelite, needed to take a tevilah immersion in water as he approached G-d, particularly if

he were to share in the Passover (see Mishnah Pesachim 8.8).      



Likewise Rabbi Saul warned that those who eat and drink the Seudah of Moshiach unworthily, without obeying the L-rd (in this

case by taking the mikveh), eat and drink judgment on themselves

(I Corinthians 11:27-30). Therefore, no one may partake of the Seudah of Moshiach until he has obeyed the L-rd by submitting in teshuvah (repentance) to the Moshiach's tevilah.     Jewish

proselyte tevilah immersion has its roots in the levitical immersions of the Torah (see Numbers 19). These purification

baths were for ritually unclean Israelites who had defiled  

themselves by touching a corpse or other taboo object. Both     

pagans and ritually unclean Israelites were excluded from the    

Passover, because both were ritually unclean, one because he     

was not circumcised and immersed in the mikveh, the other because

he had not taken a tevilah immersion to remove his ceremonial

uncleanness, and neither, of course, had the sacrifice commanded

by the Torah (see Leviticus 15:13-25).  A sacrifice was required  

of both pagans becoming Jews and unclean Israelites, and was     

offered by both after they took their tevilah immersions.         

Therefore, in order to gain entrance to the covenant meal        

of the Passover Seder, the same three conditions were required   

of proselytes as natural born, yet ceremonially unclean Jews.    

These three conditions were circumcision (required on the        

eighth day of the life of a natural born Jew), water immersion,   

and sacrifice. (See the reference to ritual immersions the

prototype of Moshiach's tevilah in the Torah: Leviticus 15:13;    

Numbers 8:7-8; Leviticus 14:1-32.) In the Jewish Brit Chadasha Scriptures, as we have seen, none of these three aspects of

incorporation into the people of G-d is omitted.  For where there

is faith, water immersion into Moshiach's Judaism in the name of

the G-d of Israel includes an eternal (spiritual) circumcision

(Colossians2:11-13), an eternal (spiritual) purification bath

(Titus 3:5), and a perfect, eternal blood sacrifice for sin

(Hebrews 9:12).  Only those Bnei Avraham who have covenanted

themselves to the Moshiach Adoneinu in the mikveh may sit at the

table of Moshiach's Brit Chadasha Pesach and partake of its





Taking or not taking the Moshiach's tevilah is really not an 

option, for the decision means obedience or disobedience to      

a divine command from the G-d of Abraham, Isaac, and Jacob.  And

who would argue with the risen Moshiach Adoneinu, G-d's mighty

Word come among us as an indestructible man? Certainly not the

first adherents of Moshiach's Judaism, for, upon his authority,

several thousand Messianic Jews were submitted to Moshiach's tevilah within the first few weeks after the resurrection      of Moshiach.  Just as Goyim had to get into the water to commit   

themselves to Judaism, so now that the Moshiach has come and    

is coming again, everyone must get into the water and          

personally commit himself to Moshiach Adoneinu in order to remain

in the mainstream of true Biblical Judaism.  Where there is no

true adherence to the Moshiach of Judaism, there is no true

adherence to Judaism. Anyone who refuses to take the Moshiach's tevilah automatically removes himself from true Biblical    

Judaism, for as the Talmud does not fail to notice, "The world

was only created for the Moshiach" (Sanhedrin 98b) and "All the

prophets prophesied of nothing but the days of the Moshiach"

(Sanhedrin 99a). Some believers have had their spiritual life

seriously stunted because they were hesitant to obey Moshiach Adoneinu by taking the Moshiach's tevilah, others have

suddenly become sick and had much satanic attack, all because

they refused to obey Moshiach and submit to his tevilah.  If you

have prayed to receive Moshiach Adoneinu, but have not yet taken

the Moshiach's tevilah, and are consequently sick or feel no

sense of blessing or nearness to G-d, now you know why. If you

want blessed, read what Moshiach Adoneinu says to do: "Anyone who

loves me will obey what I say; then my Father will love him, and

we will come to him and live within him" (Yochanan 14:23). Taking

the Moshiach's tevilah is no magic insurance policy freeing       

people to live as they please without thought of the           

consequences. Taking the Moshiach's tevilah is a moral matter,

and it means coming under the ethical direction and control of

the Jewish Moshiach Adoneinu. To live otherwise is to make a

mockery of one's tevilah.  To refuse to take the Moshiach's tevila is in fact unethical behavior, since it is disobedience of

a mitzvoh of the G-d of Israel and his Moshiach (see Matthew

28:19).  The spiritual Jew spends the rest of his life working

out the implications of his Moshiach's tevilah and what it means

spiritually and ethically to be living a Jewish life under the

leading of Moshiach.  Without the intention of such a vital

faith, the ceremony of the Moshiach's tevilah is empty

and meaningless. Moshiach Adoneinu saves us through the tebilah (immersion) "of rebirth and renewing of the Ruach Hakodesh" (Tt 3:5), as we "are born from water and the Spirit"

(Yochanan 3:5).  This does not mean that there is a quid quo pro

between not submitting to Moshiach's tevilah and going to Gehinnom, but it does mean that anyone who says that he believes  

in Moshiach and yet refuses to submit to the Moshiach's tevilah is in danger of coming under the judgment of the word of G-d:     

"The man who says 'I know him,' while he disobeys his mitzvot,    

is a liar and a stranger to the truth" (I Yochanan 2:4). Moshiach Adoneinu commanded, "Make talmidim for Moshiach of all

the nations, giving them a tivilah in a mikveh mayim in Hashem,

the Name of HaAv, HaBen, and HaRuach HaKodesh, teaching them to

observe all that I have commanded you, And--hinei!--I (Moshiach)

am with you always, even unto the Kets haOlam hazeh (Mt.28:19-20 OJBC). The question is, do you want G-d to wash away your sins? 

G-d knows that if you do, you'll get into the water.  If you

refuse to get into the water, how do you plan on convincing G-d

that you're serious about wanting him to forgive you and wash

away your sins? Your token of repentance to convince both you and

G-d that you are serious about wanting your sins forgiven and

washed away is Moshiach's tevilah and your submitting to it.      


Love is not mere lipservice.  Love is something you do.

Your first expression of love for the Moshiach Adoneinu when you

become a disciple of Moshiach is to take the Moshiach's tevilah.

But first you must ask yourself how much you love G-d.  Some

people love G-d so little that they don't even think G-d is worth

getting wet over. Moshiach Adoneinu says, "If you

love me you will obey my mitzvot" (Yochanan 14:15). From the

beginning days of the Kahal of Moshiach Adoneinu, there

was no time separation between believing and submitting to Moshiach's tevilah.  Those who believed immediately sought the    

Jewish tevilah of Moshiach Adoneinu.  There was no mystery as to

what one could do if he sincerely desired to be saved from his

sins: believe on Moshiach Adoneinu and obey him through Moshiach's tevilahh, which is a token of your faith and

repentance.  "And now why delay?  Submit to Moshiach's tevilah immediately, with invocation of his name, and wash away your

sins" (Acts 22:16).  There is no probation period of waiting

between the inward moment of faith and the outward moment of

obedience through submission to Moshiach's tevilah.  Let

your old sinful life die today in a sea of death (Micah 7:19) so

that through the name of His Ben Elohim Moshiach, Elohim Avinu can give you his Ruach HaKodesh to make you a new creation. This

is Moshiach's tashlich (Micah 7:19).


THE JEWISH MANNER OF BMRSION In Judaism, complete immersion for proselytes was absolutely

necessary, so that every part of the body was touched by water. 

So too in Moshiach's Judaism, complete immersion is the

Scriptural mode.  We are to be buried in water (see Romans 6:4

and Colossians 2:12) with the Moshiach so that we can be

resurrected, as it were, out of the watery grave (see Acts 8:39

and Matthew 3:16) with him to walk in a new derekh haChayim as

spiritual bnei Avraham. Secret or private, unwitnessed immersions

were not acknowledged in Judaism, nor are they in Moshiach's Judaism. Both the tevilah immersion and the Seudah of Moshiach are public and not private ceremonies.  However, it is important

to remember that unwanted persecutors were screened and Sha'ul could not get in to see the Moshiach's Shluchim until he became a

true believer and had Barnabus to vouch for him.  Therefore, a

wise spiritual leader would be careful about who is in attendance

when a tevilah or a Seder is in progress.


"In the name of the L-rd Moshiach Adoneinu "is a Biblical

abbreviation for the full name of the one G-d of Israel.  His

complete Name emerges in the fullness of revelation from the

Jewish Scriptures as the one Name of Elohim Avinu and Ben haElohim and Ruach Hakodesh, into whose one Name we are immersed

in the Moshiach's tevilah.  At your Moshiach's tevilah, you will

have sealed on you, by faith, the majestic and mighty Name of the

G-d of Israel, which will make you his covenant property and

throw his protection over you to cover you with the Pesach

protection of His lamb (Exodus 12:13) and to seal you against the 

assaults of the Enemy. For at your Moshiach's tevilah you will

enter into covenant with the G-d of Israel, and when you come up  

out of the water the Jewish New Covenant will begin for you       

(Jeremiah 31:31-34).  Therefore, men are not born spiritual Jews,

even if their parents are Jewish.  To become a spiritual Jew, one

must be born again (Yochanan 3:3) "through the water of rebirth

and the renewing power of the Ruach Hakodesh" (Titus 3:5). Moshiach Yehoshua said, "No one can enter the Kingdom of G-d with

out being born from water and Spirit (Ruach haKodesh" (Yochanan 3:5).  Thus the ceremony is not for infants for there is a

spiritual aspect to this circumcision and it requires saving

faith. Therefore, immature children who do not comprehend

who Moshiach Adoneinu is nor depend on him as their L-rd

should not take the Moshiach's tevilahh until later when

they come to faith. Only believers are to be undergo Moshiach's tevilah: "He that believeth and undergoes Moshiach tevilah shall

be saved" (Mark 16:16).                        




We who are the maggidim (preachers) of Messianic Judaism          

teach the Messiah's people what Rabbi Sha'ul told Governor        

Felix in Acts 24:25. We speak of 1) morals, 2)self-control,       

3) the coming judgment, and also we speak of 4)teshuvah

(repentance), 5) selichah (forgiveness), and 6) mish'ma'at (obedience). 


1) We know we all sin and are powerless to live as we          

should without G-d's help (Romans 7:21-26).


2) We need to turn from trusting in ourselves and receive the Ruach Hakodesh in order to have the power to live as we should,

both now and hereafter. 


3) The Ruach Hakodesh is given only in obedience to Moshiach Adoneinu, who will judge all those who reject him, and   

who commands that our first act of obedience be to take a mikveh tevilah in the name of the G-d of Israel.


4) Teshuvah (repentance) means deciding to live as G-d pleases

rather than  ourselves and according to his Word.


5) Selichah (forgiveness) doesn't mean letting sinners off

scot-free.  G-d would be unrighteous if he did not decree just

punishment for sin.  Therefore, G-d could forgive us only if he

took our punishment out on himself, on his Dvar Hashem, his Moshiach sent among us as a man named Yehoshua. To be

forgiven we must believe that G-d took our punishment in this

way, because G-d cannot extend mercy at the expense of his

justice. The Moshiach's death was in order that Elohim Avinu could righteously forgive all sin, since through the death of the

Ben haElohim, no sins had gone unpunished. DO YOU BELIEVE




6)  Obeying a traffic cop means obeying his hands. In the same

way that one traffic cop can still have two hands, Elohim Avinu can have his Ruach Hakodesh and his Living Dvar Hashem (Rebbe Melech HaMoshiach Yehoshua) and still be one G-d. Yehoshua has

proven that he is both G-d and Moshiach by overcoming death. Now

he demands that we obey him as the L-rd and Master of our lives,

doing whatever he commands in the Tanach or Brit Chadasha Scriptures. ARE YOU WILLING TO OBEY Yehoshua AS Adoneinu and Moreinu v'Rabbeinu (our L-rd, teacher, and Master) OF YOUR LIFE?  


Here is a Tefillah which you can daven:


G-d of Abraham, Isaac, and Jacob. I am a Jew and I'm going to die

a Jew. But I've decided to stop living as I please. I promise to

live by your Word in both the Tanach and the Brit Chadasha. Elohim Avinu, I know that you can forgive my sins only through

the kapparah of the Seh haElohim Moshiach Yehoshua. Yehoshua, I believe that  you overcame death to prove that you

are Ben haElohim, my Moshiach and my L-rd. Come into my life.

Forgive my sins. Take control of my life. And I'll obey you

forever, to the glory of Elohim Avinu and in the power of the Ruach Hakodesh..


In Yehoshua's name, amen.


Are you willing to pray that Tefillah and mean it? Come to our

Messianic Synagogue on the last Yom Rishon of the month Then join

other Jewish believers in Yeshna who are obeying him as L-rd by

submitting humbly to a Moshiach's Tevilah of teshuvah in the name

of the G-d of Israel. On that day you should arrive early in

order to receive instructions on the significance of this most

meaningful Jewish ceremony. You should wear clothes you don't

mind getting wet and you should bring a towel and a change of

clothes. After you have obeyed Moshiach Yehoshua in this simple

and yet most beautiful and blessed of ceremonies you will be able

to go with the other Jewish believers to celebrate the Pesach

covenant meal of the Moshiach's Seder which will occur in the Yom Rishon morning service or on Shabbos..


Acts 2:41-42 explains what Moshiach Yehoshua requires of his talmidim: "And those who accepted the Besuras Hageulah took the Moshiach's Tevilah-bris of water Moshiach's Tevilah, and they met

persistently to hear the teaching of Moshiach's Shluchim, to

experience Moshiach's Chavurah, to celebrate the Moshiach's Seder, and to daven." The Moshiach Yehoshua commands that we take

the Moshiach's Tevilah, that we partake of the Moshiach's Seder

regularly and that we attend believers' meetings



We can still observe our Jewish customs after accepting Yehoshua in Moshiach's Tevilah. The Moshiach's Tevilah is not the

end of our Jewishness. It is the true spiritual beginning of our Jewishness, the moment when the Jewish Brit Chadasha becomes a

reality in our life (see Jeremiah 31:31-34). In fact, we discover

that after we obey Yehoshua and become enlightened by the Ruach Hakodesh, we are able to see more to appreciate in our Jewish

customs and ceremonies that we ever believed possible. 




No respected modern scholar doubts the Jewish origin of the rite

of water immersion. Historically, water immersion has been the indispensible ritual for all who would become adherents of

Messianic Judaism.


The mission of Yehoshua did not arise in a vacuum. It received

the legacy of the zealous Jewish proselyting movement, to which

it added the world-shaking power of the Ruach Hakodesh in order

to make more proselytes to Messianic Judaism than anyone ever

dreamed possible. Judaism was carried to all peoples, Jews and

Non-Jews alike, by the followers of Yehoshua. For Yehoshua immersed Judaism with the Ruach Hakodesh and brought G-d's people

the Good News of the Kingdom which Judaism had for so long been

waiting to take to the world.


Messianic Judaism has been given a world-wide commission by Yehoshua, the risen Moshiach of Israel, to make all peoples

proselytes to him and Messianic Judaism through the Moshiach's Tevilah. In this way G-d is calling out a people from all nations

who, regardless of their culture, can become reborn and adopted Bnei Avraham (Gal.3:7-14) and eternal citizens of the Kingdom of



The door to Messianic Judaism is teshuvah and emunah in the risen Moshiach Yehoshua, expressed outwardly through Moshiach's Tevilah of water immersion. In the same way that a non-Jew could

be cleansed from sin and made a partaker of all the blessings of

the covenant with Israel through proselyte Moshiach's Tevilah,

now all peoples must become adherents to the Moshiach of

Messianic Judaism in order to enter into the new life of the

Messianic age. Therefore, everyone - regardless of race or

culture - must become a Ben Avraham (Gal.3:7-14) through the

inward reception of the Moshiach Yehoshua outwardly expressed by

submission to the Moshiach's Tevilah. The Moshiach's Tevilah is

the rite of entry into the community of the Jewish Moshiach, and

this Messianic community is concretely symbolized by the Passover

covenant meal of the Moshiach's Seder. Only those who have

covenanted themselves to the Moshiach Yehoshua by obeying him in

the Moshiach's Tevilah may partake of his Passover covenant meal,

the Moshiach's Seder.


Once Yehoshua appeared and Messianic Judaism focused on him as

its continuing center, ail Jews, in order to remain in the

mainstream of Messianic Judaism, had to stop relying on their own

merit and had to submit to a Moshiach's Tevilah themselves in

order to adhere to the true Messianic faith of their fathers.     

When Elohim Avinu pinpointed his identity through the particular

Jew Yehoshua, his Son, anyone refusing to pay homage to Yehoshua did not know nor worship the true G-d of Israel (John

5:23, Luke 10:22). Moreover, to refuse to take the Moshiach's Tevilah is in fact unethical since it is disobedience to a

command of the G-d of Israel and his Moshiach.


The Moshiach's Tevilah is our glad response to the Good News of

Messianic Judaism. It is our obedient dying to our old life of

sin, so that we can arise with the Moshiach to a new abundant

life as Bnei Avraham (Gal.3:7-14). KEVURAH (BURIAL) IN A MIKVEH MAYIM WITH MOSHIACH:


LIFE OF THE MA'AMIN B'MOSHIACH |1|  What then shall we say?  Are we to persist in Chet (sin) al menat (in order that) unmerited Chen v'Chesed Hashem might

increase?  |2|  Chas v'shalom!  Since we have died to Chet, how

can we still live in it? |3|  Or are you unaware that all we who

were immersed in a mikveh mayim (pool for ritual bath and

initiatory tevilah immersion) into haMelech haMoshiach Yehoshua were immersed into His mavet (death)?  |4| So then we were buried

with Him through a tevilah unto Mavet, in order that as haMelech haMoshiach was raised from hamesim (the dead ones) through the kavod haAv (the glory of the Father), so we also should walk in hitkhadeshut chayim (newness of life).  |5| For if we have become

grown together in a devekut with the very likeness of His mavet (death), we shall certainly also be grown together in a devekut with the very likeness of His Techiyas haMesim (Resurrection).    


NOTE:    We'd like you to return this valuable second document

However, when you take the Moshiach's Tevilah, we have a

third document for you. You'll receive it on Acts 2:42 Yom Rishon, the last Yom Rishon of the month, if you are willing to

take the Moshiach's Tevilah at that time.






You are getting ready to seal the contract between yourself and

the G-d of your fathers, who on this day of your immersion is

making you a party eligible for the privileges and

responsibilities of the

Jewish Brit Chadasha.






When you are submerged into the water in the name of the G-d of

Israel - the name of Elohim Avinu and the Ben haElohim and the Ruach Hakodesh - this means that you are being dedicated in this

one name fo the one G-d of Israel whose property you now

become. You are now no longer your own, you have been

purchased at great price, at the cost of the blood of the Lamb of

G-d, Yehoshua the Moshiach Adoneinu.


By your act of submitting to Yehoshua's will in the Moshiach's Tevilah, you are confessing your faith that Yehoshua is Moshieinu and Adoneinu for your personally.


The Moshiach's Tevilah is a time when the Spirit of the G-d of

Israel creates a new vitality in the believer's life. For in Moshiach's Tevilah the believer gratefully submits his will to

the Spirit of G-d, realizing that G-d loves us so much that he

has appeased his holy wrath at our sin by taking his anger out on

himself, on part of his own being, on his Ben haElohim - rather

than on us who deserve it. The death of G-d the Ben haElohim in

your place and the revelation of G-d's Chayyei Olam through Yehoshua's resurrection from the dead is G-d's gift of infinite

love to you in order that he might give you life.


If you accept his Ben haElohim as L-rd and confess Yehoshua as

both G-d and Master of your life, you thereby renounce your own

sin-prone will and resolve to live by his holy will as it is

recorded for you in the Tanach and Brit Chadasha Jewish



Therefore, the reason you get into the water is quite simple: the Moshiach Yehoshua commands you to submit to the Moshiach's Tevilah and you dare not disobey him. In fact, it is as you do

obey him that you know that Yehoshua is your L-rd. This

knowledge is joy unspeakable, the joy of your new birth and the

salvation of your soul.


Stepping into the water in obedient faith to Moshiach Yehoshua,

by faith you are cut free from the downward pull of your old

nature and spiritually circumcised by the Ruach Hakodesh as your

sins are drowned and buried in a tashlikh (Michoh 7:19). When you

are raised out of the water you joyfully believe G-d's promise

that your life is now privileged to be under the control of the

Ben haElohim of G-d through the Spirit of G-d, and you can now

begin to live in the newness of life as a Ben Avraham (Gal.3:7-14) and an eternal Ben haElohim of G-d.





However, there is something for you to stop and consider first.

The Scriptures teach that although many of the Jewish people

believed in Yehoshua, some refused to become his talmidim (students), because they feared their own people and because they

valued their reputation with men more than they valued the honor

that comes from G-d. You should count the cost of becoming a

disciple before you publicly accept Yehoshua as your L-rd in the Moshiach's Tevilah.






The Scriptures plainly teach what Yehoshua commands of you as his talmid (disciple):


1)  that you decide to obey G-d's Word and to be immersed in the

name of Elohim Avinu, Ben haElohim, and Ruach Hakodesh (Acts

2:38; Matthew 28:19);



2)  that you not stay away from believers' meetings but remain a

faithful and regular student of apostolic teaching (Acts 2:42);   


3)  that you stay in regular Moshiach's Chavurah with other

believers (Hebrews 10:25);


4)  that you be a regular partaker of the Moshiach's Seder (Acts



5)  that you remain faithful in corporate and private davening (Acts 2:42);


6)  that you submit to the spiritual counsel of a body of

believers (Hebrews 13:17), where the Bible is believed and

faithfully preached and taught;


7)  that you faithfully focus your financial giving, talents, and 

spiritual gifts in one body of believers (Malachi 3:10; Acts

4:35; I Corinthians 14:26);


8)  that you as a disciple make talmidim (John 15:8).






Furthermore, the Moshiach Yehoshua commands that his talmidim put

him above everyone and everything else in the world, including

your family, your possessions, and even your own life (Luke

14:25-33). When you step into the immersion waters you are

walking into potential martyrdom. Your family may disown you and

you may suffer great loss and persecution. You must count the

cost. Rabbi Saul, who was persecuted greatly and died a martyr,

wrote: "But all is far-outweighed by the gain of knowing Moshiach Yehoshua my L-rd, for whose sake I did in fact lose everything .

. . All I care about is to know Moshiach, to experience the power

of his resurrection, and to share his sufferings, in growing

conformity with his death if only I nay finally arrive at the

resurrection from the dead" (Philippians 8:8,11). 


WOULD-BE FOLLOWERS Moshiach Yehoshua warned that some would-be talmidim, not

counting the cost, would seemingly receive the Word with joy, but

it would strike no root in them; they'd have no staying power;

then, when there is trouble or persecution on account of the

Word, they'd fall away at once. Others also would hear the Word,

but worldly concerns and the false glamor of wealth and all kinds

of evil desire would come m and choke the Word and it would prove

barren (Mark 4).  Take Yochanan the Immersionist's warning:

"There is no use being immersed in the tevilah in the mikveh without a true and lasting decision that shows itself in

actions" (Luke 3:8).





The Scriptures also warn, "When men have once been enlightened,

when they have had a taste of the heavenly gift and a share in

the Ruach Hakodesh, when they have experienced the good Word of

G-d and the spiritual energies of the age to come, and after this

have fallen away, it is impossible to bring them again to teshuvah; for with their own hands they are killing the

Ben haElohim of G-d again and making mockery of his death"

(Hebrews 6:4-6). This passage means that we must approach our

immersion with the utmost seriousness and never look back on it

lightly as though the commitment it symbolizes is something to

trifle with! Count the cost! Yehoshua warns, "No one who sets

his hand to the plow and then keeps looking back is fit for the

kingdom of G-d. If you love me you will obey my commandments"

(Luke 9:62; John l4:15).





Now, since immersion is the door to the chavaroot (Moshiach's Chavurah) of believers in Yehoshua and since you obviously

believe that G-d has sent you to our Messianic Synagogue to be

immersed, then you should assume that the L-rd wishes you to

commit yourself to the Body of believers at our Messianic

Synagogue, unless you are Scripturally, prayerfully prompted

otherwise. In order that you may be able to be received into

membership by next "Acts 2:42 Yom Rishon." the last week-end of

the month, we are making available for your prayerful

consideration the following: 1) the membership application, 2)

the information sheet, and 8) an envelope for your forwarding

this material to us as promptly as possible.  When we receive

these materials from you, if you are to be received as a member,

it will be on the last week-end of that same month. At that time

new members will receive their membership manuals. In connection

with your decision, take with you and read this week the document

entitled "The Jewish Life of A Talmid of Moshiach" which we have

included with your application for membership.


We of our Messianic Synagogue urge you to approach your Moshiach's Tevilah with seriousness but also with real expectancy

and excitement. Your tevilah should be a time of blessing for you

as well as a time when you can look to Moshiach Adoneinu for

direction in how he would have you serve him. Therefore, approach

your tevilah with the same joyful hope that you should always

have when you step out in emunah to obey the Word of G-d.


Just as Yehoshua experienced a disclosure from Elohim Avinu at

his own tevilah, so too you should see this as the time when G-d

formally enlists and authorizes you to be a servant of his Ben haElohim Moshiach, and obligates himself to be your protector and

loving benefactor in ministry.


When you come up out of the water you are at that moment by faith

a covenant-sealed and adopted ben haElohim (Romans 8:14-17;

Jn.1:13-14), a recipient of the blessings of the Brit Chadasha (Jeremiah 31:31-84), a spiritual child of Abraham by faith

(Galatians 3:7). If there ever were a time when you should raise

your hands and praise the G-d of Israel, it is when you come up

out of the water! Baruch ha shem! May G-d's richest blessing rest

on you all the days of your life!



Scriptures for study: Colossians 2:11-13; Romans 2:28-29; Acts

2:38;Romans 6:1-11;Romans 8:14-17.






We believe:


In the Kitvei HaKodesh (Holy Scriptures) as the inspired and

infallibly accurate and inerrant Word of G-d (Psa.19:7[8]; John

17:17; Ps.119:151; II Tim.3:15-16).


In the one true G-d, the G-d of Israel, revealed in the Kitvei HaKodesh as Elohim Avinu, Ben HaElohim Moshiach, and the Ruach HaKodesh (Deut.6:4; Gen.2:24; Isa.64:8 [7]; Mal.3:1; Zech.6:5;

Isa.63:11; Mat.28:19; Mark 12:29;II Cor.13:13)


In the virgin birth (Ha-Almah, Isaiah 7:14; cf. Song.of Sol. 6:8)

of HaMelekh haMoshiach, and the substitutionary and propitiatory

aspect of his death, and his resurection and ascension (Isa.7:14;

Song of Sol.6:8; Est. 2:13-14, 17; Rom.8:34; Act 1:9-11; I Cor.



In salvation through the blood of our Korban Pesach Seh haElohim Moshiach who alone ransoms or redeems us from sin, death, and

eternal spiritual ruin in Gehinnom (Gen. 22:8-13; Isa.53; 66:24;

Dan.12:2; I Jn.2:2; Rom.10:13-15; I Tim.2:5-6; I Pet.1:18-19). 

In Moshiach's tevilah in water according to Matthew 28:19

(Gen.1:9; Rom.6:4; Ex.29:4; I Pet.2:5; 3:20-21)


In divine healing through the Pesach redemption of King Moshiach on the Aitz Hakelalat Hashem (Gal.3:10-14; Deut.21:23) which

becomes for us through faith the Aitz HaChayyim (the tree of

Life, the tree of Redemption) [Isaiah 53:4; Mat.8:16-17;



In the tevilah b'Ruach HaKodesh (Acts 2:4; 10:44-46; 15:8-9; Joel



In the power of the Ruach HaKodesh to sanctify and to help the

believer to live a life of kedusha (Heb.12:14; I Pet. 1:15-16) 

In the Bias haMoshiach (Acts. 11:11; 24:15; Hebrews 9:28; Rev.



In G-d's gift of the Admat haKodesh (Holy Land, Zecharyah 2:16

[12] to the people of Israel (Amos 9:15), and in G-d making

non-Jews bnei Avraham by emunah in Moshiach Yehoshua (Gal.3:7-14;

Acts 7:45, Greek New Testament).



I__________________, trusting Yehoshua of Nazareth as my kaparrah and personal Moshiach and the Ben haElohim, wish to become a

member of this Messianic Synagogue. As a Jewish talmid of Moshiach Yehoshua, I promise to faithfully continue in the

teaching of Moshiach's Shluchim, the chavaroot (Moshiach's Chavurah), the Moshiach's Seder, and Tefillos (Acts 2:42) of this

synagogue. I also promise to humbly submit to the spiritual

leadership of this synagogue as long as the Word of G-d is

honored, accepting correction in the same spirit of love in which

it is given (Hebrews 13:17), since I realize these leaders "must

render an account for me." I furthermore agree to obey Malachi

3:8-10 and I pledge to support this synagogue not only with my

financial giving, but my talents, my time, and my spiritual gifts

in order to do all that I can to win talmidim to this Body of Yehoshua in our local Jewish community.

          In Yehoshua's name And for his







NOTE: If you complete this application for membership, turn or

mail it in with the information sheet (on the reverse) filled

out, so that it can be processed in time for you to receive

membership and your manual by next Acts 2:42 Yom Rishon, the last

week-end of next month.






Family Name ____________ Date

Husband__________________ Wife ______________________

Birthday  Birthday

Child ____________________ Child _____________________ Birthdate Birthdate Child ____________________ Child _____________________ Birthdate Birthdate Address

City                Zip




In case of emergency, please list your business address and


Husband's Business Wife's Business Religious Background

Do you have relatives in our Messianic Synagogue? If so, please

list their names:



Phone Ministry   Bus Ministry

Teaching         What age group?     Experience?


Faith sharing   Membership visitation work

Stewardship committee  Nursery

Music    Singing?  What instruments?


Office work     Hours weekly?    Special abilities

Youth ministry  Of what sort?















The Hebrew word cha-VER means "friend." Chavaroot for us means

"Moshiach's Chavurah." That a disciple could be his master's

cha-VER or friend was unheard of at the time of Yehoshua, for

then a disciple was to keep a respectful distance from his

master, adhering to him with only the abashed formality of a






Rabbi Joshua ben Levi asserted that a disciple could do anything

for his master that a slave could do, except take off his shoes

(Babylonian Talmud, Kethuboth, 96a). Yochanan haMatbil said he

was not worthy even to do that for Yehoshua (see Matthew 3:11). A

Jewish disciple at that time was expected to have a devotion to

his master comparable to that of a slave, freely yoking himself

to his master's service.


However, Yehoshua elevated the disciple's devotion to a new

level. He says, "You are my chavarim, my friends, if you do what

I command you. I call you slaves no longer; a slave does not know

what his master is about.  I have called you friends, because I

have disclosed to you everything that I heard from my Father"

(John 15:14-15).


The best Hebrew word to describe these intimate meetings that Yehoshua had with his immediate talmidim is Moshiach's Chavurah.

There is a long standing Jewish custom for friends to meet for

the purpose of table fellowship and social-religious discussion

and davening, not only on erev Shabbat (Sabbath eve), but at

other occasions as well. Any group of friends that met

consistently on a weekly basis for such intimate sharing was

called a chavurah.


What was unique about the Chavurah of Moshiach was that

through such fellowship the talmidim were raised to a

new intimacy with G-d, becoming (like Abraham) G-d's friends, and

experiencing through the Ruach Hakodesh, G-d's eternal

resurrection life revealed through his Ben haElohim. It was in

just such a setting of table fellowship that the Risen Moshiach appeared to his frightened talmidim and they

had fellowship with G-d himself!


And here the proof that the Ben haElohim is G-d was given in his

resurrection, which was much more than a dead man seen alive. Moshiach's resurrection was the eternal life of G-d bodily

visible to G-d's friends. With the resurrection of Yehoshua, who

was both G-d and man, the promised Resurrection unto Chayyei Olam (Eternal Life) has already begun, for the first man has already

stepped out of the grave and all that is left is for the redeemed

to follow. Moreover, now that he has resurrected and ascended,

the Ben haElohim has been exalted to become Adoneinu. Yehoshua is

L-rd. This is the confession without which there is no salvation

(Romans 10:9). Yehoshua is L-rd in the sense that he is both G-d

and Master of our lives, bringing us to Elohim Avinu through the Ruach Hakodesh. As L-rd, Yehoshua has poured out the Ruach Hakodesh (Acts 2:33), Yehoshua has become the object of faith

(Acts 2:21, 8:16), Yehoshua is the Holy One (Acts 3:14), Yehoshua is the author of life (Acts 3:15), and Yehoshua will be the Shofet kol haAretz, the judge of the world (Acts 10:42).


We must remember the holiness of Yehoshua. The Moshiach of Israel

is Ben haElohim (see Isaiah 9:6). Yehoshua has the very form of

the mode of being of G-d. Not G-d Elohim Avinu but G-d  Ben haElohim.  We are all sons of G-d by adoption through faith but

only Yehoshua is G-d's own Ben haElohim, who has always had the

form of the mode of being of G-d, even before Yehoshua came among

us as a man (Phil.2:6).  We must remember that it was through the

Ben haElohim that Elohim Avinu created the world. None of us is

the Ben haElohim in that sense. The Ben haElohim is G-d, we are

the Ben haElohim's creation.


But we depend on G-d's Ben haElohim not only for having created

us, but also for revealing Elohim Avinu to us. We know Elohim Avinu only because we know the Ben haElohim (Luke 10:22).

Therefore, the Moshiach's Chavurah of the first Jewish believers

in Yehoshua was unparalleled in human history. It was Moshiach's Chavurah in which Elohim Avinu was intimately and personally

known in devekut (attachment, communion) as never before. It was Moshiach's Chavurah in which Elohim Avinu was present through his

risen divine Ben haElohim (at first visibly, later invisibly). It

was Moshiach's Chavurah in which the miraculous healing powers of

the Olam Haba were present by means of the Ruach Hakodesh. In

brief, it was Moshiach's Chavurah in Yehoshua's resurection life, experienced in all but its future perfection right now in

the Olam Hazeh (the present age, see I John 1:1-4). Therefore, to

be a talmid of Moshiach is to experience the new life of the Olam Habah even now in our joyful Devekut with G-d and in our Chavurah in Moshiach with one another.





Because the Moshiach first resurrected and appeared to his talmidim on Yom Rishon (John 20:1), and appeared to them again

the following week on Yom Rishon (John 20:26), finally pouring

out the Ruach Hakodesh on them (Acts 2:1) on Yom Rishon (Shavuos A.D. 30), Yom Rishon became known as Yom haAdon (Rev.1:10). Thus

it became an established Jewish tradition to meet on Yom Rishon as well as Shabbos.


It was not enough for Jewish people to witness to the fact that

G-d rested on the seventh day after the creation. It was now

necessary also to witness to the fact that G-d worked a new

eternal creation on the eighth day, the first day of the new

creation, when his Ben haElohim resurrected to become the Rosh,

the Head of a new eternal humanity who are experiencing their new

life of Moshiach's Chavurah in him already, even in this dying Olam Hazeh world in advance of the Olam Habah, the age to come.

Therefore, the first Jewish believers did not fail to acknowledge

both Shabbos and Yom haAdon. This is why it is so important for

Messianic Judaism that Jewish talmidim meet for services on both,

pointing to the continuity of their Jewish faith,

preserving both its past and its future as they witness to the

fullness of their Judaism for the benefit of the salvation of

their local Jewish community.




The Biblical pattern for a body of believers such as our

Messianic Synagogue is that we be an expression of Moshiach Yehoshua, representing him locally among our people in the Jewish

community.  G-d has designed that each believer in Yehoshua be personally committed to a particular assembly or

synagogue (which is the Greek word for "assembly" - see

Jam. 2:2). This is because we have a team responsibility to help

one another grow in spiritual maturity and in usefulness for the Avodas Kodesh service of G-d, without which we cannot render

adequate worship.





In the first place, commitment to one local assembly is the Brit Chadasha pattern. As we open the Bible and read Acts and the

epistles it is evident that believers are in submission to one

specific local body. The Jewish believers who set the world on

fire for G-d 2000 years ago were not running around from meeting

hall to meeting hall. They were committed to one meeting hall and

were putting their full strength in one synagogue, rather than

scattering and diluting their energies in several directions.

Because they obeyed G-d and combined their talents and skills and

financial and spiritual resources in localized team efforts,

these Jewish believers had an impact in every community where

they lived. (Study the Book of Ruth.  Ruth remained faithfully

where G-d placed her.  She remained in Boaz's field.  Boaz said,

"Stay with my workers until they finish harvesting all my grain."

Or look at the commitment of Sha'ul and Barnabas to a local body

and its impact on the whole world in Acts 13:1-3).


Have you ever tried to work in two or three places of employment

at one time? If you have, you know that by spreading yourself

thin you don't do your best at any job. If you want to succeed in

the business world you have to have one place where you focus all

your concentration with one team of people. Moonlighting here and

there is just going to wear you out and you're not really going

to do anybody any good. It's the same working for the Kingdom of

G-d. You can't punch the clock in three different congregations

and get anything done for Moshiach. And if you spread your tithe

around instead of focusing it in one assembly as the L-rd

commands (Malachi 3:8-10), your disobedience dissipates the

purchasing strength of your own financial resources. The Biblical

mandate is that we submit ourselves, our tithes, and our time to

one body.


LISTEN INTENTLY TO HASHEM IN ONE SHUL Secondly, the Bible teaches that some day the Mashgiach Ruchani (Spiritual Overseer) of each flock is going to have to give an

accounting for each believer for whom he has been responsible. As undershepherds of the Great Shepherd Yehoshua, these ministers

will stand before our Moshiach and render an account (Hebrews

13:17). Now this should make us realize that every believer must

have a shepherd.  Even the most mature man of G-d or woman of  

G-d will sooner or later need pastoral counselling or help.  No

matter how strong you are in the L-rd, who will you turn to when

you are in the hospital, or when you need to be married, or when

your family has a death and a funeral is needed?  Or what if one

of your family members becomes mentally ill?  Or becomes shut-in

and needs a pastoral visit?  If you don't know a minister or

don't have a commitment to a ministering body of believers, what

will you do when you are caught in a crisis?  Won't it be a

little late then to call up some strangers and ask them to come

to your house?  No, you need to come in out of the cold of this

world and find a warm, loving body of Moshiach's people, and you

need to think about this now.


The Jewish Scriptures teach, "I will give you shepherds according

to my will, which shall feed you with knowledge and

understanding" (Jeremiah 3:15). If you do not have a shepherd or mashgiach ruchani (spiritural overseer) who is responsible to Moshiach Yehoshua for you, then how are you yourself going to

stand before G-d guiltless? There are those that run from meeting

hall to meeting hall on the supposition that they are in

submission as talmidim. However, in reality these people are in

submission to nobody but themselves and are willfully disobedient

to G-d's Word, which commands them to meet regularly together in

one body (Hebrews 10:25) and to celebrate the Moshiach's Seder regularly (I Corinthians 11:24; Acts 2:42) together.

Therefore, as a believer you have the responsibility to adhere to

a chavurah and to throw your strength into that flock.  Then,

when you need help, the flock will be strong and will be able to

come to your aid in the L-rd.


Did you ever hear of a sheep belonging to three or four different

flocks? What a traumatic and confusing experience for any lamb!

How could such a freakish sheep be sure of his steps or avoid

getting lost? Such wandering sheep would be smart to stop

listening to themselves and start listening to what the Great

Shepherd has to say in his Word.





Thirdly, we need to realize that G-d has given to each believer

certain spiritual gifts. However, in many cases these gifts are

latent in an individual without his being aware of them, because

he has never been committed to any one body long enough to

exercise them. But the L-rd expects each one of us to use the

gifts that he has invested in us.  We have the responsibility to

locate in an atmosphere where we can systematically grow and

mature and our gifts can come to their full expression.


Do you know what your gifts are and are you using them in one

body now where they will serve the Kingdom of G-d and reach our

Jewish people? One of the reasons G-d has formed the body of our

Messianic Synagogue is that many of our people could not properly

exercise their gifts because they were uncommitted and

uninvolved. But now every believer, including you, has the

opportunity and the responsibility to use his gifts for the glory

of G-d. And if you are Jewish, we offer you the unique challenge

of using your gifts in a body that is an expression of Moshiach Yehoshua in our local Jewish community for the benefit of the

lost sheep of the House of Israel.







Fourthly, the Bible teaches that just as a body cannot accomplish

anything without its various members functioning in coordination,

so too is the Body of Yehoshua. Without hands, fingers can't feed

a mouth. Both our Messianic Synagogue and the lost sheep of the

House of Israel at large are suffering the loss of your hands. We

need, and the L-rd commands, that we have the undiluted spiritual

and financial strength of all those who would join with us. Are

you dead-serious about reaching our Jewish people for Yehoshua?

Ask yourself the question: "Am I giving my maximum time and

finances and talents for reaching our people? Or do I run around

a lot and give only a little bit here and a little bit there?"

Also, the Bible says, "A little child shall lead them."  Most

healthy growing congregations have plenty of children and young

people.  But who will be their chaperons, teachers, counsellors,

and friends?  And what about your own children?  "Bad company

destroys good morals."  Their peer group may be leading them down

the wrong path, but how will their have a peer group in the House

of the L-rd unless you make it your business to get them to Moshiach's shul and to get involved yourself? Are you

dead-serious about this statement, "As for me and my house, I

will serve the L-rd!"  


 This is a matter that will be a very relevant one when we all

stand before the judgment seat of Moshiach and give an accounting

of our time and money and obedience to Hebrews 13:17 and Malachi



There is a price to pay for disobedience, even for believers. We

either obey the L-rd and do our best to serve him, giving him

quality time and service as we build for him with the highest

standards of which we are capable, or we pay later.  "If anyone

builds on the foundation (of Moshiach Yehoshua) with gold,

silver, and fine stone, or with wood, hay and straw, the

work that each man does will at last he brought to light; the day

of judgment will expose it. For that day dawns in fire, and the

fire will test the worth of each man's work. If a man's building

stands, he will be re warded; if it burns he will have to bear

the loss; and yet he will escape with his life as one might run

from a fire" (I Corinthians 3:12-15).


Therefore, the question is not if you will tie into a body but

where you will tie in, because there really is no option in this

matter.  We defy G-d at our own risk. Judaism has never been a

philosophy, though some have tried to see it in the pagan light

of Greece.   Judaism is a revealed religion which does not ask

for philosophic opinion, but rather demands obedience from all

men to G-d and to his Moshiach.   The L-rd says, "Obey your

leaders" (Hebrews 13:17) and this doesn't mean tipping your hat

respectfully from shepherd to shepherd as you wander from flock

to flock.  This means joining one flock and listening to the

voice of Hashem through the body life of one community as you

remain in good standing under the discipline of one body of

believers where the Bible is believed and faithfully taught.  We

of our Messianic Synagogue are one of the expressions of Moshiach Yehoshua in the Jewish community.  We are davening Tefillos and

asking G-d to give us the disciples who are called to minister

with us. If you are called by Hashem to come onboard with us, you

will not be joining a choir of angels; we are just redeemed

sinners trying but not always succeeding to grow up to the full

stature of Yehoshua. However, the longer we put up with one

another and try to love one another in spite of our faults, the

more we grow to love with the agape love with which Moshiach Yehoshua loves and the more we become like him.  Therefore, don't

expect too much from us and don't run out the door the first time

our behavior disappoints you. Instead, stay and ask Yehoshua to

help you love our unloveliness and you'll grow in your ability to

be compassionate and tolerant.


It is our Tefillah that you will make the commitment of

membership and fill out the information sheet and send them to

our shul at once. Then, on the next Acts 2:42 week-end, we will

have the joy of offering you both the right hand of fellowship

and our membership manual as you become an integral part of our



Thus, locking arms together with you in the marvelous love of Yehoshua and the supernatural life of the Ruach Hakodesh, our

synagogue will be able to reach out to the lost sheep of the

House of Israel before it's too late. For this is the Biblical

pattern, that you be committed to one Body and with your full

resources focused in one place for the maximum glory of G-d to

shine in a lost world.


NOTE:    Now that you"e read this entire document we'd like you

to return it.   The next document you receive from us you will

not return.  It is our synagogue member's manual. You will

receive it next Acts 2:42 week-end, the last week-end of the

month, if you have taken the Moshiach's Tevilah and if your

membership application has by then been turned in and processed.  






The word "Passover" comes from the Hebrew word "pesach," which

means "to pass over" in the sense of "to spare the life"

(Exodus12:13-17). G-d passed over the blood-sprinkled Israelite

houses and spared their lives from the wrath he inflicted on the

heathen Egyptians, who had neither blood sacrifice nor faith. It

was the blood of the sacrificial victim, the lamb, placed on the

lintels of the Israelite homes that effected their release from

G-d's wrath.  And thus the Passover Seder came to commemorate

that blood-sprinkled exodus to freedom and new life which is the

essence of the covenant faith of Israel.          


WHY WE NEED TO BE "PASSED OVER"                                  

It's important to keep in mind that believers in Yehoshua are

also "passed over" - spared the wrath of G-d - in the Jewish Brit Chadasha, just as they were in the days of Moshe Rabbeinu.

Unfortunately, many people do not know that the Last Supper took

place in the context of a Passover feast. This Brit Chadasha Passover commemorated a new exodus of salvation effected by Moshiach's own death as he offered himself as the Lamb of G-d who

takes away the sin of the world (Gen.22:8; Exod.12:5-13;



And believers at this Brit Chadasha Seder table are in fact

"passed over," saved to a new life of freedom.  For the G-d of

Israel is the Great Kinsman of his people who "bails them out" of

captivity at great cost to himself because he loves them (Ruth

2:20; Isaiah 59:20). Our wills were held captive by the sinful

ways of this "Egyptian" Olam Hazeh world rather than the will of

him who created us. In his mercy the G-d of Israel came to post

the "bailbond" of the Moshiach's kapparah in exchange for our

freedom and peace (Isaiah 53:5).                                  


We stood legally condemned under a death-curse. Without obedient

Biblical faith we had arrogantly presumed that our good deeds

merited G-d's favor. But all our presumptuous efforts to impress

G-d by our own goodness stand condemned because the Torah teaches

that all who proudly rely on their ability to render G-d perfect

obedience are under a death curse:  "A curse upon any man who

does not uphold everything that is written in the Book of the Law

(Deuteronomy 27:26).  Truly righteous people rely on faith, not

on their own merit (see Habakkuk 2:4). Because of our faithless

disobedience, our arrogant independence from G-d, and our

tendency to think of ourselves as better than we are, and to go

our own way (Isa.53:6), we were under a death curse. Yet in his

mercy the G-d of Israel sent Moshiach Adoneinu, his own sinless 

Ben haElohim Yehoshua to take that death-curse upon himself in

exchange for our freedom from the death-curse.  And because Moshiach Yehoshua paid the death penalty of divine judgment on

our sins, his death purchased an actual, Torah-based freedom from

the bondage of sin and its death-curse. Therefore, we who believe

have been bought into the liberty of freedmen, no longer slaves

of sin and guilt, but transformed by the Ruach Hakodesh and

adopted as bnei haElohim.


Now, having been bailed out of the "Egyptian" captivity of our

own sinful wills, we obediently live by the will of G-d's own Ben haElohim, who died for us in order that we might live for him.

Therefore, we know to whom we belong and the great price it cost

him to redeem us. This is why the Brit Chadasha Passover -

sometimes called the Moshiach's Seder - means so much to us.      



In the Moshiach's Seder, under Yehoshua's sovereign Word, the matzoh becomes his body, the body of the Seh haElohim (Gen.8:22;

Exod.12:5-13; Isaiah 53:7) yielded up in G-d's redeeming plan

(see Hebrews 10:5-10). And his blood outpoured in death is the

blood that effects our release, our redemption, for "when I see

the blood I will pass over you" (Exodus 12:13).  And just as in

the sacrificial rites of the Egyptian Pesach, the redemptive

blood of the Korban Pesach lamb is represented in the cup of

blessing on the table.  That Kiddush cup is invested henceforward

with a fresh redemptive significance as the memorial of the New

Exodus accomplished at Jerusalem (see Luke 9:81) through the

death of Moshiach our Korban Pesach lamb.  The "bread of

affliction" of the Passover table of the Jewish Brit Chadasha,

then, becomes Moshiach's body, the body of the Lamb of G-d

(Gen.22:8; Exod.12:5-13; Isaiah 53:7).


Just as matzoh and the fruit of the vine were symbols of the

divine peace that the kohen Melchizedek mediated to Abraham 

(Genesis 14:18), so the Great Moshiach Kohen Yehoshua (Psalm

110:4) offers himself through the matzoh and fruit of the vine as

G-d's peace offering to men.  His broken body and outpoured blood

are the only acceptable peace terms to bring ritztzuy (reconciliation) between a just, holy G-d and sinful men. For

without the infinite injury which Elohim Avinu inflicted on the

Ben haElohim, G-d in all justice would have had to declare an

eternal war in Gehinnom on all the sins of men. G-d's peace

offering, the blood of the Lamb of G-d, is his only acceptable

restitution for the sins of guilty, G-d-alienated men, and the Moshiach's Seder is the only real Peace Table in this world. The

task of Messianic Judaism is to persuade men everywhere to submit

to Moshiach's Tevilah of teshuvah so that they may gather around

the Prince of Peace and be assured at his Moshiach's Seder table

that they have been "passed over" and given the eternal peace of

G-d.  This means that all men must be persuaded to accept the Moshiach of Israel as their King.


At the Moshiach's tish (table), Moshiach's Chavurah of all Bnei Avraham in the Ruach Hakodesh (Gal.3:7-14) are gathered as the

people of the Brit Chadasha (Jeremiah 31:31-34), and is

confronted afresh with the tokens of Moshiach's once-for-all

offered sacrifice in the form of a covenant meal. At this table

the talmidim of Moshiach relive that experience by which they

came out of the Egypt of sin and were ransomed to G-d by the

precious death of the Lamb of G-d, Yehoshua the Moshiach. The

inner meaning of the Moshiach's Seder is sharing in devekut (attachment, devotion, communion) with the Moshiach Adoneinu himself in his death and risen life, signified by the matzoh and

the fruit of the vine.  In this devekut, the talmidim of Moshiach experience unity, partaking of the one matzoh as the one body of

the Jewish Moshiach.  In the unseen presence of Moshiach Adoneinu at his tish (table), Moshiach's people have a foretaste of the

glorious Messianic banquet in the New Jerusalem where we will sit

with Moses and millions of other Bnei Avraham (Gal.3:7-14) in the Olam Habah (the age to come).




Exodus 12:48-49 excludes Non-Jews from participation in the

Passover Seder. Likewise, the Moshiach's Seder, the Passover meal

of the Jewish Brit Chadasha, excludes those who have not yet

become bnei Avraham adopted and regenerated in the Ruach Hakodesh (Gal.3:7-14). To sit at the Moshiach's Seder table, one must be a

Ben Avraham (Gal.3:7-14), circumcised of the will and the spirit,

having submitted to Moshiach's circumcision and Moshiach's tevilah of repentance (Col.2:11-12; Mat.3:11; Act 2:38), or one

will be eating and drinking judgment on oneself (I Corinthians

11:29). Regardless of one's culture or race, one cannot partake

of the Pesach covenant meal of Moshiach until one has personally

covenanted himself to Moshiach by submitting to the Moshiach's Tevilah.


The Moshiach's Tevilah is the sign of spiritual death and

spiritual resurrection. For Moshiach's Tevilah symbolizes the

believer's union with Moshiach through faith in which the

believer dies to his sin-prone life and is raised to walk in the

newness of life as a Ben Avraham (Gal.3:7-14). No one should

celebrate the New Exodus from sin and death commemorated by the Moshiach's Seder unless that exodus has become a reaiity for him

through his own spiritual circumcision, which faith confers and

which the Moshiach's Tevilah confirms (see Colossians 2:11-18; I





The Moshiach's Seder Jewishly observed has power to make talmidim for Moshiach. For, when both Moshiach's Tevilah and the Moshiach's Seder are publicly and properly administered, with

only believers who have taken Moshiach's Tevilah allowed to

receive the Moshiach's Seder, the Moshiach's Seder becomes a

corporate sermon (I Corinthians 11:26) calling men to make the

faith response of Moshiach's Tevilah in order that they too may

be no more excluded from the Moshiach's Seder. For as I

Corinthians 11:26 says, every time we eat this bread and drink

this cup we are, by that very eating and drinking, preaching. We

are preaching the saving significance of the Moshiach's death,

which is the chief task of Messianic Judaism until Moshiach Adoneinu comes again. The Moshiach's Seder is a corporate sermon

because when people, especially Jewish people, see that

responding to the Besuras Hageulah is a very Jewish thing to do

because Moshiach's immersion is a Tevilah burial and Moshiach's Seudah is a Seder, then the tension is on them to confess Yehoshua as Moshiach Adoneinu by getting into the water in order

to be no more excluded from the Moshiach's Seder. For making talmidim is drawing lines and persuading men to cross them. The Moshiach's Seder, properly administered, persuades men to cross

the Moshiach's Tevilah line into discipleship as Moshiach's talmidim.



In effect, then, when we partake of the Moshiach's Seder, we are

celebrating our spiritual circumcision, our spiritual exodus and

our Moshiach's Tevilah that incorporated us in to the chavurah of

the spiritual Bnei Avraham. For in eating and drinking, we are

celebrating our new life as Bnei Avraham (Gal.3:7-14). And as we

participate in the Moshiach's Seder, by that very participation

and devekut in the Ruach Hakodesh, we are defining who we are: Bnei Avraham in the Ruach Hakodesh. As a matter of fact, the Moshiach's Seder is itself visual proclamation in that it calls

men to realize that they are either inside or outside the circle

of the redeemed people of the Moshiach's Exodus (and therefore

salvation) and must make a decision to either remain outside this

circle or (via emunah, teshuvah, and Moshiach's Tevilah) enter

that circle and begin that Exodus trek of discipleship and eat at Moshiach's tish (table). When men see the Moshiach's Seder

celebrated, they must understand that a line is being drawn which

they either cross or do not cross, depending on whether or not

they will receive the Word of G-d. In the Moshiach's Seder,

people are confronted with a choice: they can either remain

"Egyptian", spiritually unregenerated and uncircumcised heathen

and be left behind in the Egypt of this dying Olam Hazeh world,

or they can respond to the Moshiach's Seder proclamation and (via emunah and teshuvah and Moshiach's Tevilah) can sit with at Moshiach's tish and enter that pilgrimage and exodus upon which

we as Bnei Avraham (Gal.3:7-14) have already embarked.           

Therefore, preaching shares with Moshiach's tevilah and Moshiach's Seder for in all three ways the Word of G-d draws a

line, confronting men with the decision to either cross that line

or not cross it, get in the water or not get in the water, eat

and drink or not eat and drink, become a Ben Avraham (Gal.3:7-14)

or remain a spiritual heathen. The Moshiach's Seder, then, is the

special time when we can draw near to Hashem for devekut (attachment to G-d). The heart of our life is in Moshiach's Chavurah with Moshiach, but it is in the Moshiach's Chavurah centered around preaching, Moshiach's Tevilah, and Moshiach's Seder.  In Moshiach's Seder we have a foretaste of the lechem from Shomayim from Beth Lechem (Michah 5:1-2) here on earth as we

also have that same foretaste in the Word of G-d as it is

verbally proclaimed in preaching.  Preachers need to understand

the Jewishness of their role, functioning as they do as

Moses-figures who call people out of Egypt into a new exodus of

salvation and offer them the opportunity to exit death and sin

via emunah (faith) and a red sea of water immersion and Moshiach's Seder table of salvation.   Non-Jewish preachers who

are ignorant of the Jewishness of their task blur the definition

of what the Moshiach's Kehillah is in relation to Israel, what

the Jewish Brit Chadasha Scriptures are in relation to the Tanach,and they blur this not only for Jews who often have

traditionally been unresponsive to the proclamation of the Good

News and have not seen the relevance of it, but they also miss

the significance for Non-Jews.  For a  Bible Believer can only

know who he is himself when he understands who he is in relation

to the Jews at whose table he is eating.  This is why a degree of

humility and repentance is in order as we begin our walk as Moshiach's talmidim.  Greater men than we have tried to serve the

L-rd and have failed miserably.  May G-d have mercy on us all.    



According to the Hebrew prophets, the Ruach Hakodesh would be

given to men to write the will of G-d - the "Torah" - on their hearts(Jeremiah 31:33; Ezekiel 36:26-27).  Thus the law in the

Brit Chadasha is not merely a written external code but an inward

life-giving power that produces righteousness and is received by emunah and teshuvah and mishpa'at in the Moshiach's Tevilah. 

This inward life-giving law is none other than the Dvar Hashem, Moshiach, the Chochmah of G-d. Through the Ruach Hakodesh, Moshiach lives in the lives of ail believers and produces

righteousness and love in communion with them.  This is the true devekut the Chassidim are seeking. Moshiach Yehoshua is the mediator of the promised Brit Chadasha of Jeremiah 31:31-34. Yehoshua brings cleansing of sin and

consecration to a new people of Moshiach whose endowment of the Ruach Hakodesh gives them power over sin to obey G-d. Yehoshua's blood is his sacrificial death which was made to pay for our

transgressions (Isaiah 53:5-8) so that we could have the shalom

of selicha (forgiveness).   Thereby also the wrath of G-d against

our averos was appeased and its penalty averted.   The Ben haElohim is Elohim Avinu's gift of love to us that he might

deliver us from death and give us life.  For Moshiach, by his

atoning death, has done away with the enmity between a Holy G-d

and sinful death-deserving men, bringing about a comprehensive

shalom which includes complete wholeness spiritually and a right

relationship with G-d issuing in right relations with our fellow

men.  We can make peace with others only because G-d has made

peace with us (Psalm 51:11-13): he has sent Moshiach Adoneinu,

his Dvar Hashem, to take on flesh in the womb of an unmarried

woman or virgin (Isaiah 7:14) in order to die for us that he

might share with us his inexhaustible life of peace.  His

supernatural entrance and exit (virgin birth and empty tomb)

attest that his is the form of the mode of being of G-d!


G-d declares anyone to be just who will justly trust him and take

him at his Word in faith rather than endeavor to justify himself

by trusting in his own merits (Psalm 143:2).  As we trust and

obey G-d through his Dvar Hashem Moshiach, Elohim Avinu confers

on us a new, forgiven, accepted, righteous status before him as

his bnei haElohim, his sons. G-d in Yehoshua has offered us

acquittal, and if we obediently cling to Yehoshua we are

acquitted.  Our transformation occurs as we grow to have the same

mind towards sin as Yehoshua does. Yehoshua comes to us and we are united to him not only in the Moshiach's Tevilah, not only in the Moshiach's Seder, but even in 

death when he will receive us as he did Stephanos, the first

Jewish Kidddush Hashem martyr of the world-wide Moshiach's Chavurah of the Jewish Brit Chadasha (Acts 7:55, 59).  We know

that Yehoshua will receive us then because we have received him

now, and enjoy the Ruach Hakodesh's inner witness (Rom.8:16) 

already as an actual down-payment on our guaranteed eternal

inheritance (Ephesians 1:14).


The Pesach Seder looked backward to G-d's blood-sprinkled

deliverance of his people from enslavement. This same festival

also looked forward to the coming of Moshiach.  The Moshiach's Seder of the Brit Chadasha also looks backward to a

blood-sprinkled deliverance effected by the Lamb of G-d. This

Brit Chadasha Seder, however, looks forward to the Bias haMoshiach, the Parousia.




Just as the Moshiach's Tevilah is an acted confession of our emunah-devekut with Moshiach, so is the Moshiach's Seder. On the

last (Acts 2:42) week-end of the month, when we stand from our

seats to partake of the Moshiach's Seder, those who have not yet

submitted to the Moshiach's Tevilah, are instructed to remain

seated in order that they may witness the Moshiach's Seder. When

the server steps in front of each one of us with the broken matzoh of the Seh haElohim and the fruit of the vine in the

Kiddush cup, we are confronted with the very One who alone

provides the blood-plattered threshold of our escape, our

Passover, for an exodus of new life.  Only Moshiach can free us

and give us a new life of peace. As the server says to us, "For

every time you eat this bread and drink this cup, you proclaim

the death of the L-rd until he comes," we realize that as we

concretely receive the saving Word of G-d, who is the Lamb of G-d

who takes away the sin of the world, our very eating and drinking

becomes preaching as we witness to the wonderful fact that we

have been "passed over" and our sins have been forgiven so that

we can have new life.  As servers move around the room, the

words, "For every time you eat this bread and drink this cup

reverberate over and over again, even as the Besuras Hageulah is

echoing endlessly right now all over the world.  This is a

corporate sermon, preached by both the servers and the served,

and does not end until the Mashgiach Ruchani is himself served.

When the last server has come forward and has served the him,

what amoment of intense worship ensues! For now we have just

received the most precious Person in the world afresh and by the

power of the Ruach Hakodesh he indwells us all in emunah-devekut,

with his presence most acutely experienced at this very moment.

With our hands in the air we worship and praise the G-d of Israel

and his Moshiach. Praise G-d! Baruch Ha Shem!  With overflowing

love our hands reach out to one another as we experience our

unity in him and affirm our love for one another.


The eternal Torah of G-d, the Chochmah that was with G-d and was

G-d (Prov.8:30; 30:4) from the beginning, has written himself

afresh on our hearts!  The perfect Kohen Gadol without beginning

or end is in our midst! Hallelujah!  He has made us One people!   

Now, we see how important it is for us to obey the L-rd's command

that we celebrate the Moshiach's Seder, which is not an option

but a divinely-imposed duty (see I Corinthians 11:24-25). The Moshiach Yehoshua commands that we "do this," and that when we

do, we are preaching the saving significance of Moshiach Adoneinu's death, which is the Good News of Messianic Judaism (I

Corinthians 11:26). Therefore, as Bnei Avraham (Gal.3:7-14), it

is our sacred duty to make every effort to attend Acts 2:42

service so that we may "persistently" (Acts 2:42) witness in this

divinely ordained manner and thus have the joy of sharing with

others our salvation in the L-rd.


As we conclude the Moshiach's Seder service each believer should

be in offer tefillos for the inquirers who sat observing the

corporate sermon Moshiach has just preached through us. We should

offer tefillos that each one here today will stop excluding

himself from Moshiach's Seder, and will instead obey Moshiah and

submit to the Moshiach's Tevilah so that, as a Ben Avraham (Gal.3:7-14), he will be no more excluded from this Seder table.  

See Galatians 3:10-14; Romans 8:15-16; I Corinthians 6:19-20;

Isaiah 53:10-12; I Peter 1:18.19; Hebrews 9:2-11; Ephesians

1:7;Romans 3:23-24; Mark 10:45.                                   







The Reader, standing:


In the same way that the story of the Exodus from Egypt is retold 

and relived perpetually among the Jewish people on Passover, we

who are Bnei Avraham (Gal.3:7-14) are commanded to retell and

relive what happened for us on Passover in the death of our Moshiach Yehoshua, who commands us, in our own Haggadah or

"declaration," "Do this in remembrance of me."



[The Servers will come take their positions at the Moshiach's Tish (Table) beside the Reader.


The Reader: Maranatha.


The Servers: Adoneinu, coome.


The Reader:    


Even so, come, Moshiach Yehoshua.


The Servers:




One of the Servers: Rav Saul, one of Moshiach's Shluchim, standing at the foot of a

New Sinai, received this Haggadah for a new pilgrim people of Moshiach from Israel and all the nations. The Moshiach's Seder is

the Passover Seder of the Jewish Brit Chadasha.  This Seder

celebrates the New Exodus from the bondage of averos and mavet which the Moshiach effected by his atoning death. Moshiach Yehoshua becomes the Korban Pesach lamb, the Passover lamb

sacrificed in the festival of deliverance, and his blood ratified

the Brit Chadasha between G-d and Israel.  The Jewish Brit Chadasha (Jeremiah 31:31-34) promised selicha (forgiveness) of

sins and personal knowledge of and devekut with G-d. By having

followed the L-rd through the Red Sea of Moshiach tevilah we have

entered into personal communion with G-d and, having become bnei Avraham by faith, may now come to the Moshiach's Seder, even as

we will someday feast at the glorious Messianic banquet in the

New Jerusalem.  This broken matzoh and this out-poured fruit of

the vine proclaim to all the Moshiach's death, as well as the

present time of salvation and the coming judgment of the One who

commanded that we witness to him in this way: the King of Israel,

praised be he, Yehoshua the Moshiach.                             



The Readers: V'lo ah-cha-ched mee-kem eh-chay ah-sher Ah-vo-tey-noo ha-yoo choo-lahm tah-chat heh-ah-nahn v'choo-lahm ahv-roo b'toch ha-yahm. V'choo-lahm neet-b'loo l'Mo-sheh be-ah-nahn oo-va-yahm. 

"You should understand, my brothers, that our ancestors were all

under the pillar of cloud, and all of them passed through the Red

Sea; and so they all received immersion into the Chavurah of

Moses in cloud and sea." (I Cor. 10:1-2) V'zeh hoo oht ha-t'vee-lah ah-sher cah-et to-shee-ah gam oh-tah-noo lo v'hah-seer tee-noof ha-bah-sahr kee eem beesh-ahl lah-noo may-et Eh-lo-heem ru-ach sh'lay-mah ahl y'day ha-kah-maht Yehoshua haMoshiach.


"This water prefigured the water of Moshiach's Tevilah through

which you are now delivered to safety. Moshiach's Tevilah is not

the washing away of bodily uncleanness, but the appeal made to

G-d by a clear conscience; and it brings salvation through  the

resurrection of Yehoshua Ha Mashiach." I Pet. 3:21


The Readers: V'choo-lahm ahch-loo mah-ah-khol eh-chad roo-cha-nee. V'choo-lahm shah-too mahsh-keh eh-chad roo-chah-nee kee shah-too meen ha-tsoor ha-roo-chah-nee ha-ho-lech eem-mah-hem v'ha-tsoor hah-hoo hah-yah ha-Moh-shee-ach.  Ah-vahl b'roo-bahm lo rah-tsah hah-Eh-loh-heem oo-feeg-ray-hem nahf-loo vah-meed-bar. V'chol zoht hah-y'tah lah-noo l'moh-fet l'veel-tee heet-ah-voht l'rah-ah kah-ah-sher heet-ah-voo gahm hey-mah.


"They all ate the same supernatural food, and all drank the same

supernatural drink; I mean, they all drank from the supernaturai rock that accompanied their travels -- and that rock was Moshiach.  And yet, most of them were not accepted by G-d, for

the desert was strewn with their corpses.  These events happened

as symbols to warn us not to set our desires on evil things, as

they did." (I Cor. 10:3-6)


Therefore, we are to take no part in the Moshiach's Seder without

applying moral scrutiny to our lives and behavior.


The Reader: Lah-cheyn mee sheh-yoh-chahl meen hah-leh-chem hah-zeh oh yeesh-teh mee-kohs ha-Ah-dohn sheh-loh chah-rah-oo-ee yeh-shahm l'goof Ah-doh-ney-noo oo-l'dah-moh. Yeev-chahn ha-eesh et nahf-shoh v'ahz yoh-chal meen hah-leh-chem v'yeesh-teh meen hah-kohs. Kee hah-oh-chel v'hah-shoh-teh sheh-loh chah-rah-oo-ee oh-chel v'shoh-teh deen l'naf-shoh yah-ahn ah-sher lo heef-lah et-goof ha-Ah-dohn.


"It follows that anyone who eats the bread or drinks the cup of

the L-rd unworthily will be guilty of desecrating the body and

blood of the L-rd.   A man must examine himself before eating his

share of the bread and drinking from the cup.  For he who eats

and drinks eats and drinks judgment on himself if he does not

discern the Body." (I Cor. 11:27-29)


[Those who have not yet turned in teshuvah (repentance--Mat.3:11;

Act 2:38) and obeyed Moshiach Adoneynu (Mt.28:19-20) by taking

the Moshiach's Tevilah, please remain seated. This is to protect

anyone from partaking without teshuvah and bringing judgment upon

himself. Those who have followed in the Moshiach's Tevilah and

are also turning in teshuvah today, please stand.]


The Reader:  


Hah-lo yeh-dah-tem kee m'aht s'ohr m'chah-metz et kol hah-ees-sah.  Bah-ah-roo et hah-s'ohr hah-yah-shahn l'mah-ahn tee-h'yoo ees-sah chah-dah-shah hah-lo leh-chem matzot ah-tem kee gahm lah-noo fees-chey-noo hah-neez-bach bah-ah-dey-noo hoo ha-Moh-shee-ach. Seh ha-Eh-lo-heem ha-noh-seh cha-taht ha-oh-lam.


"Have you never heard the saying, 'A little chometz leavens all

the mixture'?  The old chometz of corruption is working among

you. Purge it out, and then you will be issa chadasha (new

dough). As believers you are Pesach matzot; for indeed our Korban Pesach was sacrificed - Moshiach himself, the Lamb of G-d who

takes away the sin of the world."  (I Cor. 5:6-7; Jn.1:29) 

(During the next few moments there will be silence as each

believer shall conduct a mental search through every corner of

his life to purge out in confession all the chometz of averos in

order that he may be pronounced 'tahor' ('clean') by our G-d.) 

The People,



Ah-doh-noy neet-vah-deh et chah-toh-tey-noo L-rd, we confess our sins.


The Reader: V'eem neet-vah-deh et cha-toh-tay-noo neh-eh-mahn hoo v'tsah-deek lees-loh-ach lah-noo et cha-toh-tay-noo ool-tah-ha-ray-noo mee-kol ah-vohn. Nees-l'choo lah-chem chah-toh-tay-chem l'mah-ahn sh'moh.


"If we confess our sins, he is just, and may be trusted to

forgive our sins and cleanse us from every kind of wrong. Your

sins are forgiven you for his Name's sake." (I Jn.1:9; I Jn.2:12) 

The People:


Just as the Covenant of Sinai was inaugurated by blood sacrifice,

so too is the Brit Chadasha. We who enter into covenant with the

L-rd through his blood enter also into covenant with our fellow

believers.  Hereby united in love concretely in this covenant

meal, we are confirmed and built up in the community of Moshiach.

We are Bnei Avraham. We belong to one another forever and to the



The Reader: V'sheef-too ah-tehm et ah-sher oh-mahr. Kohs ha-b'rah-chah ah-sher ah-nach-noo m'vah-rah-kheem ha-loh hee heet-cha-b'root dahm ha-Moh-shee-ach v'ha-leh-chem ah-sher ah-nach-noo voh-ts'eem ha-loh hoo heet-cha-b'root goof ha-Moh-shee-ach. Kee leh-chem eh-chad hoo lah-chen gahm goof eh-chad ah-nach-noo ha-rah-beem bah-ah-sher l'choo-lah-noo che-lek bah-leh-chem ha-eh-chad.


"Form your own judgment on what I say. When we bless the Kiddush

cup of blessing, is it not a means of devekut sharing in the

blood kapparah of Moshiach?  When we break the bread, is it not a

means of devekut sharing in the body of Moshiach? Because there

is one loaf, we, many as we are, are one body, for it is one loaf

of which we all partake." (I Cor.10:15-17)


The Reader:

(holding up the matzoh) Ba-ruch atah Adonoy Eh-lo-hey-noo meh-lech haolam, ha-moh-tzee lechem min ha-AH-retz.


Blessed art thou, 0 L-rd our G-d, King of the universe, who

brings forth bread from the earth.



The Reader: Kee choh kee-bahl-tee ah-noh-chee meen ha-Ah-dohn et ah-sher gahm mah-sahr-tee lah-chem kee ha-Adohn Yehoshua bah-Lai-lah hah-hoo ah-sher neem-sar boh lah-kach et ha-la-chem. Vah-y'vah-rech vah-yeev-tsah vah-yoh-mer k'choo eech-loo zeh goo-fee

hah-neev-tsah bah-ahd-chem ah-soo zoht l'zeech-roh-nee.


"For the tradition which I handed on to you came to me from Moshiach Adoneinu himself: that the Moshiach Yehoshua, on the

night of his arrest, took bread and, after giving thanks to G-d,

broke it and said: 'This is my body, which is for you; do this as

a memorial of me." (I Cor.11:23-24)


(Reader breaks matzoh)


The Reader:

(now holding up

the Kiddush cup) Ba-ruch atah Adonoy Eh-loh-hey-noo meh-lech ha'olam bo-reh p'ree hagafen.


Blessed art thou, 0 L-rd our G-d, King of the universe, who

creates the fruit of the vine. V'chen gahm et ha-kohs ah-char hah-s'oo-dah vah-yoh-mahr hah-kohs hah-zoht hee hah-B'reet ha-Chah-dah-shah b'dah-mee ah-soo zoht l'zeech-roh-nee b'chol et sheh-teesh-too.


"In the same way, he took the cup after seudah (supper) and said:

'This is the Brit Chadasha sealed by my blood. Whenever you drink

it, do this as a memorial of me." (I Cor.11:25)


(Reader pours wine) Kee b'chol et sheh-tohch-loo et ha-leh-chem ha-zeh v'teesh-too et

hah-Kohs ha-zoht ha-z'ker tahz-kee-roo et moht Ah-doh-ney-noo ahd kee yah-voh.


"For every time you eat this bread and drink the cup, you

proclaim the death of the L-rd, until he comes." (I Cor.11:26) 

[After the servers are served by the reader they use the same

formula (II Cortnthians 11:26) to serve all who are standing

until they return to the Moshiach's tish (table), where one of

them serves the reader.]


The Reader: Let us raise our hands and worship the L-rd Maranatha.                                                        






Here is the most important Tefillah you'll ever have the

opportunity to daven. Take a moment to meditate on the thoughts

it conveys.  Then make these words your own as you speak them     

to G-d with emunah (faith).


"G-d of Abraham, Isaac and Jacob: I am a Jew and I'm going to die

a Jew.  But I've decided to stop living as I please. I promise to

live by your Word as it's recorded in the entire Bible, including

the Brit Chadasha. Elohim Avinu, I know that you can justly

forgive my sins only through the kapparah of Moshiach. Moshiach Yehoshua, I believe that you overcame death to prove that you are Moshiach Adoneynu. Come into my life. Forgive my sins. Take

control of my life through the Ruach Hakodesh. And I'll obey you

forever to the glory of Elohim Avinu. In Yehoshua's Name. Amen."  



Many of us daven only about once a year, saying "G-d helps those

that help themselves."  "Besides, what good does it do?" We can

all remember at least one thing we whispered into the ear of Hashem that we didn't get.  Having said that, we rationalize

ourselves back into our father Adam's mistake: like him we try to

make it through life on our own. Our lack of davening Tefillos shows the degree of our sinful independence from G-d and scant

trust in him.


Our Moshiach Yehoshua taught that we should not take his Father

for granted, as though he were a mere suggestion box to put our

requests and suggestions in and then forget about.  Rather, when

we daven, we should daven with great depth of fervor and

persistence, basing all our hope in the generousity and loving

kindness of Elohim Avinu (Matthew 7:7-11), yet davening with

great intensity and kavanah (Mark 13:13, 14:38; Matthew 26:41)

and burden of heart. Davening tefillos is no mere grocery listing of every man's

personal wishes. Davening tefillos is our most intimate and

beautiful experience with G-d, ranging through the ultimate

capacities of human feelings, from ecstatic thanksgiving to

serene communion.  But more than that, believers in Moshiach daven in the Ruach Hakodesh (Jude 1:20).


Many of us say we're too busy with charity and other endeavors to daven.  We forget that good works are no substitute for davening tefillos, even though loving acts should be the outgrowth of

loving thoughts. But davening tefillos is more than thinking! Davening tefillos is working, too. Davening tefillos changes

things! That is, if tefillos are addressed to the One who is

responsive to all davening uttered in the name of his Ben haElohim, then davening tefillos does indeed change things. For

then we are praying to the true G-d of Israel, not the G-d of

human tradition and the teachings of men, but the G-d revealed in

the Kitvei haKodesh.


And the amazing fact about this wonderful G-d of ours is that he

has the generosity to share with us his love and his strength! He

does this by allowing us to be co-workers with him not only in

what we do, but also in what we daven. Yehoshua's davening changed the world!  He was not merely retreating for a rest when

he davened alone in the wilderness.   By releasing the power of

his Father through davening tefillos said secretly in the night,

he would be able to demonstrate that same power openly in the

miracles he performed in the day. Our davening can have a great

impact, as well. Davening tefillos is not an experiment. Davening tefillos is

seizing from the Word of G-d by the hand of faith the will of G-d

for this moment: confessing the sins enumerating by G-d's Word,

praising the G-d revealed by his Word, claiming the promises of

G-d's Word. Davening tefillos is engaging in spiritual warfare, coming

against cosmic powers of darkness to banish them by the mighty

name of Yehoshua. Davening tefillos is binding the evil one and

releasing what belongs to G-d and G-d's people, whether it be

finances or food or property or whatever.  Our weapon is divinely

potent to demolish demonic strongholds (II Corinthians 10:4). Our

weapon is the armor of davening Tefillos (Ephesians 6:18-20). Yehoshua the Moshiach has bound the devil, and as members of his

Body, we can share in his victory.  By exerting Yehoshua's authority we can bind Satan and "spoil his house."  All we need

is enough faith to throw ourselves into davening tefillos with a

victory shout for Yehoshua on our lips as we claim all he has     

made possible for us to claim in his Name: sustenance, healings,

deliverance, miracles, everything. The only thing that can stop

us is our lack of emunah (faith) [Matthew 17:20,21]. The only

things that can hinder us are weak, tentative, rambling Tefillos,

where we allow Satan to convince us we're not being heard or our davening don't really affect the heart of G-d or retard the power

of the devil.


Our davening must be in faith, believing all things are possible.

When we daven, our Moshiach asks us the same question he asked

the blind men in Matthew 9:28: "Do you believe that I am able to

do this?" If we ask Elohim Avinu anything in the Name of the Ben haElohim, then we imply that we do believe Yehoshua is able, not

only to hear our davening but to make known Elohim Avinu to us

and keep us in His will. Moshiach Yehoshua asks us to heal the sick, to bind the demonic,

to proclaim Besuras haGeulah to every creature.  How can we rise

to such heights unless we are, like him, men who daven?  We too

must be swept along by the power of his resurrection, which is

the power of the Ruach Hakodesh who inspires us in our tefillos.  




"Avinu sh'baShomayim" "("Our Father which is in Heaven") is not

meant to conjure up an old man with a white beard, but a loving,

life-giving personal Creator.  Therefore we daven to the "Father

of mercy" - a term still found in the Prayer Book.


We know G-d hears our tefillos because we know we are his adopted

sons and He is Avinu, our Father.  How do we know he is our

Father?  We know he is our Father because we accepted him as our

Father when we accepted his Ben haElohim as our Moshiach Adoneynu.


Everyone who believes that Yehoshua is the Moshiach is a child of

G-d (I John 5:1).


To prove that we are adopted sons, G-d has sent into our hearts

the Ruach Hakodesh, crying "Abba! Father!" We are therefore no

longer slaves but sons, and if sons, then also, by G-d s own act,

heirs (Galatians 4:6-7).


"Abba" is the most affectionate and intimate term of endearment

that a Jewish child has in his vocabulary for his father.  There

is no example of G-d ever being referred to as Abba in Judaism

before Yehoshua appeared in Israel.  No one had ever known the

G-d of Israel that intimately before Yehoshua. But Yehoshua had

always been with his Father, even before he came among us as a

man. In fact, Moshiach had the form of the mode of being of Elohim (Phil.2:6).  He was the glorious life-creating Word whom Elohim Avinu loved as his only Ben haElohim. This One came from Elohim Avinu to reveal Elohim Avinu so that men might know Elohim Avinu as Abba. Elohim Avinu gives to men on the basis of his love for his Ben haElohim and because of his Moshiach's righteous sacrifice

(Isaiah 53). Yehoshua instructed the first Jewish believers to

begin making their requests to Elohim Avinu in the name of his

Ben haElohim, for whose sake only Elohim Avinu can rightly bless

sinners such as themselves.


But to whom do we daven, Elohim Avinu or the Ben haElohim? There

is davening tefillos to the Moshiach Yehoshua in the Jewish Brit Chadasha Scriptures (see Revelation 22:20), so it cannot be

considered unjewish to address tefillos to him. Two of the

greatest Jews who ever lived did precisely that. (See Acts 7:59

and II Corinthians 12:8 where Stephanos and Rabbi Sha'ul daven to Yehoshua.) From the very first, Jewish believers hailed Yehoshua as One worthy of worship and adoration and davening. Davening tefillos of adoration and praise are very properly

addressed to our Moshiach Yehoshua, who loved us enough to die

for us in order that his Father could forgive us.    


"To deny honor to the Ben haElohim is to deny honor to Elohim Avinu who sent him" (John 5:23). However, our Moshiach Yehoshua himself taught us to direct our petitions toward his Father in Yehoshua's name. For it is in Yehoshua's Name that Elohim Avinu is revealed and is actively present to men. Yehoshua taught, "No one knows Elohim Avinu except the Ben haElohim and any one to whom the Ben haElohim chooses to reveal

him" (Matthew 11:27). "In very truth I tell you, if you ask Elohim Avinu for anything in my Name, he will give it to you. So

far, you have asked nothing in my name. Ask and you will receive,

that your joy may be complete" (John 16:23-24).


A distinctively Jewish conception of G-d is that he is Avinu ("our Father") a merciful Father to those who are his obedient

sons.  However, this great G-d had always seemed so awesome that

the Jewish people had not been comfortable referring to G-d as

"our Father" before the Ben haElohim came to reveal Elohim Avinu.

But Elohim Avinu was brought near to men through the Ben haElohim, and because of our da'as of the Ben haElohim, we can daven to Elohim Avinu in the Name of Ben haElohim name with a new

intimacy toward G-d based on a new and personal knowledge of him. Yehoshua gave Judaism a new tefillah.  Whereas before his coming,

Judaism could address G-d with only the ceremonial formality

appropriate to a monarch, with the appearance of G-d's Ben haElohim who invites all men to experience adopted divine sonship, a new style and spirit of davening is possible. Thus Yehoshua could daven not only the set tefillos in Hebrew, he davened in his mother-tongue (Aramaic) and taught his talmidim to daven like him, even giving them a set prayer in their

mother-tongue Aramaic, which came to be called the Moshiach's Tefillah.


"Our Father who is in heaven" (see Matthew 6:9-13 and Luke

11:2-4), is a Jewish prayer that teaches the proper sense of

dependence on G-d for all human needs, from the loftiest

aspiration (a world where G-d's Name is revered) to the most

ordinary request(food). This sense of dependence is cultivated by

table grace such as practiced by our Moshiach Yehoshua, who not

only blessed his Father before a meal but also offered thanks

afterward.  Frequent davening instills a truly realistic attitude

to life, since G-d is the universal giver of life and breath, and

it is only in him that we live and move and have our being. To

habitually fail to acknowledge our dependence and gratitude to

G-d is to lose touch with reality and with the source of life

itself. Davening tefillos is as vital as breathing to our

spiritual well-being. Just as the devout Jew davens for G-d's protection and blessing at afternoon and before retiring, so also

he davens as soon as he opens his eyes in the morning, so

immediate is his awareness of his need for G-d.


"Abba" is a holy word for "Avinu" in heaven. We are not to use

this title when we address any man (Matthew 23:9). We can refer

to the G-d of the universe in this intimately familiar way

because we are members of his family. Children can call their

father "Abba" (see Romans 8:15 and Galatians 4:6).




Our Father Abba,

revered be thy name.

Thy kingdom come,

Thy will be done,

On earth as it is in heaven.

Tomorrow's bread, give us today,

And forgive us, as we have forgiven others.

Do not let us be carried away by temptation.

Keep us from joining the Evil One,

For thine is the kingdom and the power and the glory

forever, Amen.                                                    


In the Moshiach's Tefillah, our Moshiach Yehoshua davened for his

Father - for his name, his kingdom, and his will - and he davened for himself and his fellow men - for bread, forgiveness, and

victory over evil. This is a model tefillah for any believer. Yehoshua commands us to daven for our enemies: "Bless them that

curse you, do good to them that hate you, and daven for them

which despitefully use you and persecute you, that you may be

children of your Father which is in heaven: for he makes his sun

to rise on the evil and on the good, and sendeth rain on the just

and unjust (see Matthew 5:44-45 and Leviticus 19:17-18). Moshiach Yehoshua teaches us to daven for our daily bread

(Matthew 6:11), for forgiveness of those we wrong just as we

forgive those who wrong us (Matthew 6:13), for laborers in the

harvest field of Messianic Judaism's Besuras Hageulah ministry

(Matthew 9:38), for the sick (James 5:13-18), for wisdom (James

1:5), and for the Ruach Hakodesh (Luke 11:13).


Rabbi Sha'ul desired that Bnei Avraham (Gal.3:7-14) daven for da'as (Philippians 1:9) and power issuing in the love of the Moshiach Yehoshua, through whom both as individuals and as

brothers they should grow to maturity.  He knew that it was only

as Bnei Avraham (Gal.3:7-14) that they could daven effectively,

for davening is a gift of the Ruach Hakodesh (see I Corinthians

14:14-16). In fact, the believer davens "in the Ruach Hakodesh"

(Jude 1:20).


We should daven for our government, because it is by means of

human government that G-d holds the devil's children in check. In

fact, davening for human government should be the first order of

business for believers, but it is only as human government acts

on G-d's behalf to punish evil that the people of G-d can live in

peace. (See II Thessalonians 2:5-8, where Rabbi Sha'ul sees that

it is only the restraining hand of government that keeps the

Anti-Moshiach from being revealed.) When human government

crumbles, Anti-Moshiach will take advantage of the situation by

amassing the world's population into a demonic anti-G-d

super-society where no believer living at that time will be free

of danger.  This will be on a larger scale but along the same

lines as what Hitler did when Paul von Hindenburg appointed

Hitler Chancellor and died four years later, turning the world

over to the Beast.  Therefore, it is obvious why we should daven for our government.


Why is davening Tefillos so important? Because temptation is

always terribly dangerous and near at hand. Selling out is the

easiest thing in the world to do, and can be so cleverly

rationalized that the deed is done before we feel the guilt

pangs.  Therefore, we must daven - whether we feel like it or

not, for when we least feel like davening, temptation is

beckoning all the more seductively (Matthew 26:40).


G-d gives us people to daven for and he gives us the privilege of

influencing his dealings with those people. When an old friend

comes to mind repeatedly or some person's face persists in our

mind, this may be an invitation by G-d to hold that person up in

prayer, for G-d is concerned that we be concerned for our



If we wonder why our synagogue is not growing, if we wonder why

our people are not confessing Yehoshua as Moshiach in the Moshiach's Tevilah, then we should examine the prayer life of our

synagogue. Are we burdened to see people take the Moshiach's Tevilah? Does it matter enough to us to agree on it in prayer?

Are we davening daily for our Torah studies and teachers? Are we davening for the lost? Are we claiming victories in prayer?  If

our people have no on-going prayer burden for  the Jewish

community near our shul, our shul will make no impact on our

community. Since G-d takes us seriously as his co-workers, he

takes our initiative seriously as well.  If our prayer initiative

is at a low ebb so will be the success of our davening labor with

the L-rd. Our success hinges upon our expectant davening Tefillos and G-d's Spirit (see Philippians 1:19 and Ephesians 6:18-20). 

When unbelievers refuse to come to believers' meetings, one of

the most effective means of soul-winning is to establish a davening bond with them, informing them of our corporate prayers

on behalf of their needs.  The miraculous answers to prayer and

the love displayed in efforts to pray will be a sign to the

unbeliever.  He won't be able to help feeling somewhat touched by

the sincerity of the body of believers in praying for him. This

inexplicable love, the love shed abroad in our hearts (Rom.5:5)

will draw him closer to attending believers' meetings, where the

environment of faith will be a fertile seed bed for the

unbeliever's faith to bud.


Finally, we should petition G-d for all our needs--physical,

mental, spiritual, financial, whatever they are, whether

for ourselves or for others - and praise him for being the

generous and loving Father he is, to hear and answer our Tefillos. Praise him for every cheerful and good moment you

enjoyed today and yesterday, for he prepared them all. Praise

him, too, for the difficult times, for these will help us toughen

toward endurance and maturity.


The shortened form of the Amidah from the Prayer Book is an

excellent example of what to daven for:                 


"Give us wisdom, 0 L-rd our G-d, to know thy ways: turn our will

so that we will fear thee, and forgive us so that we may be

saved. Keep us far from sadness; satisfy our needs from the food

of thy land, and gather our scattered ones from the four corners

of the earth.  Let them that go astray be judged according to thy

will, and bring thy hand upon the evil ones. Let the righteous

rejoice in the rebuilding of thy city (Jerusalem), and in the

establishment of thy Temple, and in the flourishing of the power

of David thy servant, and in the clear shining light of the son

of Jesse, thy Moshiach. Even before we call, do thou answer.

Blessed art thou, 0 L-rd, who hears prayer."


A list of the petitions in this prayer are:          

1) for divine wisdom, 2) divine help in the business of being

obedient, 3)forgiveness, 4) freedom from sorrow, 5) physical

sustenance, 6) unity for the people of G-d, 7) G-d's righteous

punishment of the unrepentant wicked of the world, 8) the

building up of Jerusalem, 9)the establishment of G-d's Temple,

and 10) the coming of the Davidic Moshiach to bring order and

holy light to a sin-darkened world.


However, we should remember that the Talmud advises us

that davening must come from the heart, and not be the

mere lip service paid to a fixed written prayer.  See Babylonian

Talmud, Aboth, chapter 2, 13, "When thou prayest, make not thy

prayer a set task."  No prayer should be read from a piece of

paper unless it has been made one's own prayer in the heart by



WHY TEFILLOS MISS THEIR MARK Davening is power. Whatever power we have, however, is not from

ourselves but from the Ruach Hakodesh. "Not by might, not

by power, but by my Spirit, saith the L-rd."  Therefore we must

not presume to think that we can manipulate G-d into providing

for our every whim.  It is only as we have the mind of the Moshiach that our will becomes G-d's will and we receive whatever

we ask for.    


The L-rd does not "hear" every prayer (see Isaiah 1:15; 29:13),

but only the prayers of those who are coming into a covenantal

relationship with him.  To daven and be heard one must know the

Name of the L-rd, the full name of Hashem: the Name of Elohim HaAv and of the Ben haElohim and the Name of the Ruach Hakodesh (Mat.28:19; I Cor.12:4-6; II Cor.13:14; Eph.4:4-6; II Thes.

2:13-14; I Pet.1:2; Rev.1:4-6). Only then can one call on the

Name of the L-rd and be certain he is heard.                      


Therefore, one precondition of successful davening is knowing who Elohim Avinu is through a knowledge of his Ben haElohim, for

whose sake alone Elohim Avinu is free to be gracious

to sinners. For Elohim Avinu can justly forgive sinners only

because of the kapparah of his Ben haElohim, through whose death

no sins went unpunished.


But knowing who G-d is isn't enough. One must also have

faith (Mark 11:24). That is, one must believe that G-d is

actually there and that he is free to act for the benefit of

those who ask him (Hebrews 11:6). Other preconditions are:

willingness to forgive others before presuming to ask for

forgiveness (Matthew 6:14-15); making peace first (Matthew

5:23-24); humility (II Chronicles 7:14); whole-hearted intensity

(Jeremiah 29:13); unwavering deliberation (James 1:6); righteous

confession (I John 1:1-10; James 5:16); proper motives (James

4:3); the guidance of the Ruach Hakodesh without whom no one

would even know what to daven for (Romans 8:26-27); and

especially a willingness to obey G-d's Word: "We can approach G-d

with confidence and obtain from him whatever we ask, because we

are keeping his mitzvot and doing whatever he approves" (I John

3:21-22). "If you dwell in me and my words dwell in you, you

shall ask what you will and it shall be done unto you" (John



If there is any area of your life where you are disobeying G-d,

correct yourself immediately and ask G-d's forgiveness or your

disobedience will undermine your davening (see I Pet.3:7). Have

you taken the Moshiach's Tevilah?  You'd better do it, if you

expect your davening to be fruitful.


The Word of G-d lists other causes of failure in davening:     

1)  self-indulgence (James 4:3), 2) stubbornness

(Zechariah 7:13), 8) evil (Isaiah 59:2; Micah 3:4),            

4) blood-guiltiness (Isaiah 1:15), 5) despising the law (Proverbs

28:9), 6) neglect of mercy (Proverbs 21:13), 7) indifference

(Proverbs 1:28), 8) secret sin (Psalm 66:18),9) disobedience

(Deuteronomy 1:45; I Samuel 14:37; 28:6), and 10) sometimes

prayer is refused because it is not in accord with the

divine will (see II Corinthians 12:8-9).


When our Moshiach Yehoshua made a request he always remained

ready to bow to the will of his Father. Like him we must never

let favorable answers to our davening be a condition for our love

toward G-d.  However, many people use this principle as an excuse

to daven in unbelief. "L-rd, if it be thy will, heal this child,"

we hear believers pray. Often believers really don't have enough

faith to claim a healing, so they use their uncertainty regarding

the will of G-d to mask their uncertainty regarding G-d's power

to heal. But the fact is that G-d has already revealed his will

to us in his Word. Read what G-d says is his will regarding

healing: "The prayer offered in faith will save the sick man, the

L-rd will raise him from his bed, and any sins he has committed

will be forgiven. Therefore, confess your sins to one another,

and daven for one another, and then you will be healed. A good

man's davening is powerful and effective" (James 5:15-16).  We

need to realize that our davening is powerful if we have faith

enough to claim all the promises of G-d's Word when we daven. For

G-d keeps his Word and he sends his Spirit to honor his Word and

to do all that his Word promises to do, including healing the

sick. The Scripture says that G-d "sent his word and healed them

and delivered them from their corruptions" (Psalm 107:20). Then

in the fullness of time G-d sent his Word among us as a man who

came to heal a lost and very sick world. This one who came was Elohim Avinu's life-giving Word, his Moshiach, through whom he

created everything.  Thus Yehoshua "went about doing good and

healing all who were oppressed by the devil" (Acts 10:38).  Then

the Ben haElohim of G-d, who is the Word of G-d in

person, promised his followers that he would send them the Ruach Hakodesh from Elohim Avinu (John 15:26) and that the Ruach Hakodesh would be their Helper in bearing witness to the Ben haElohim through the miraculous acts they would perform in his



Referring to his acts (John 10:25), which elsewhere (John

9:3-4) include acts of healing, Yehoshua declares, "In truth, in

very truth I tell you, he who has faith in me will do what I am

doing; and he will do greater things still because I am going to Elohim HaAv.  Indeed anything you ask in my name I will do, so

that Elohim HaAv may be glorified in the Ben haElohim. If you ask

anything in my name I will do it" (John 14:12-14). Yehoshua said, "The Ruach Hakodesh alone gives life; the flesh is

of no avail; the words which I have spoken to you are both spirit

and life. And yet there are some of you who have no faith" (John



Ephesians 3:20 says that Yehoshua is able to do far more

abundantly than all that we ask or think and he does it "by the

power at work within us." There are indeed vast resources      of

his power open to us who believe (Ephesians 1:19), and we have

been given authority to loose and bind on earth with

the confidence that we will be backed up in heaven (Matthew 18:

18). Therefore, we need only agree on a thing that the Word of

G-d promises, and by the gift of mountain-moving faith (I

Cor.12:9) release the power of G-d in Yehoshua's Name, letting

our hands become his hands and our lips his lips, confident that

G-d will accomplish whatever we will as like-minded ambassadors

of his Ben haElohim. Therefore, when we daven for the sick, we

can daven, "Father, I claim the authority you have given

me to do what our Moshiach Yehoshua did. In his name, Father, I

release the power to heal this person and thank you in faith for

performing this miracle in order that Elohim Avinu may be

glorified in the Ben haElohim. Amen."


But we should be careful not to put a time limit on G-d's answers to our tefillos. We can claim victories in Yehoshua's name, but we cannot claim that G-d's time-table will always be

our own.  However, this does not mean we should hope our

prayers will be answered.  Faith is not hope.  Faith is a

present claim on G-d's promises here and now, trusting right now

that he is hearing and is acting to make good his word, though

the manifest, final results may come only in the process of time. 


Also, when you daven, don't depend entirely on other people's

faith. Trust G-d yourself.  Remember that you are an adopted

child of G-d. You have been renewed in the image of his Ben haElohim. You don't have to beg. As an adopted son, you can

gratefully trust your heavenly Father to give you all that he has

promised in his Word.  For G-d promises, "I watch over my word to

perform it" (Jeremiah 1:12). And don't just admire the Word of

G-d, act on it! Don't just daven for faith, do what the word of

G-d says in faith: confess your sins, believe, receive, release

power to bless, take authority to bind, speak peace, speak

healing, and do all in Yehoshua's name, standing in his place.

Remember:  you are captured by what you confess (Proverbs 6:2).

"Whoever has no inward doubts but believes that what he says is

happening, it will be done for him" (Mark 11:23). "You do not get

what you want because you do not daven for it" (James 4:2).  

WHAT TO DO WHEN YOU DAVEN Davening tefillos is talking with G-d. Therefore, Yehoshua taught

that our davening ought to be privately sincere

rather than publicly showy and hypocritical, and reverently brief

rather than heathenishly verbose. Non-Jews thought G-d was

impressed by endless addresses to Him. He says, "When you daven,

go into a room by yourself, shut the door, and daven to your

Father who is there in the secret place; and your Father who sees

what is secret will reward you openly" (Matthew 6:6).


There is no place for self-conscious artifice or long-winded

pomposity.  Some people say, "I don't know how to daven," as

though davening were an unapproachably virtuous act. But Yehoshua taught that speaking to one's Heavenly Father is as uncomplicated

as communicating with one's earthly father, and infinitely more

profitable (see Matthew 7:7-11) if persistent (see Luke 11:5-8

and 18:1-5).


Many people find that they can concentrate better on what

they are saying to G-d if they daven aloud.   Often silent

prayers get distracted by other silent thoughts, and what began

as a prayer time lapses into a ten minute daydream. For most

people, then, audible davening even if it's only a whisper is

preferable to purely silent davening, especially in one's daily



Almost any posture is Biblically permissible: 1) bowing

(Exodus 4:31), 2) kneeling (Daniel 6:10), 3) on the face before

G-d (Numbers 20:6),4) standing (I Kings 8:22), 5) while dancing

(Psalm 149:3) like David (II Samuel 6:14) and the modern

Chassidic Jews, 6) or shucklin (swaying forward and backward), 

7) or lifting up the hands (Psalm 141:2). Davening should begin with the joyful acknowledgment that  the

most wonderful Person alive lives!  We know he lives by       

the ordered creation he has given to us, by his Word, by the      

loving warmth of his Ruach Hakodesh and by the invisible presence 

of his Risen Ben haElohim, our Moshiach Yehoshua.  This knowledge

is indeed joy unspeakable, to experience the presence of the very

life of G-d, whose Chayyei Olam has been offered to us by his Ben haElohim.  No wonder we praise and worship the G-d of Israel!   

No wonder we must have time to worship and inhale his fragrant

beauty before we intercede for others or make known our



The Scripture tells us that by Yehoshua we are to "offer the      

sacrifice of praise to G-d continually, that is, the fruit of our 

lips giving thanks to his Name" (Hebrews 13:15). This thought     

has been echoed in the Midrashim of Rabbinic literature: "In the

world to come, all sacrifice will cease, but the sacrifice of

thanksgiving will remain forever; equally, all confessions will

cease, but the confession of thanksgiving will remain forever"

(Pesikta of Rabbi Kahana 79a l7f).


The Scripture says, "Rejoice in the L-rd always: and again I say

rejoice (Philippians 4:4).  Give thanks always for all things

unto G-d and Elohim Avinu in the name of our Moshiach Yehoshua (Ephesians 5:20). "Whatever you do in word or deed do all in the

name of the Moshiach Yehoshua, giving thanks to G-d and Elohim Avinu by him" (Colossians 3:17) "The L-rd is near. Have no

anxiety, but in everything by davening and supplication with

thanksgiving let your requests be made known unto G-d. Then the

Shalom of G-d, which is beyond our utmost understanding, will

keep guard over your hearts and your thoughts in Moshiach Yehoshua" (Philippians 4:6-7).


We should confess our sins to G-d daily and ask forgiveness in

the name of Moshiach Yehoshua, for it is through his kapparah that G-d can righteously overlook our wrongs. We should admit

that we need G-d's help to overcome temptation. We should claim

the aid of the Ben haElohim in helping us obey his Father. Moshiach's control of our life through the Ruach Hakodesh will

give us victory over all temptations and deliver us from the evil

one. As we daven for mercy and grace, we have a great Kohen Gadol, both human and divine, interceding for us in heaven

(Hebrews 4:14-16).


True prayer is responsiveness to the divine will so that each

detail of our lives is open to molding and strengthening and help

by G-d.  This is so that our lives will accomplish just precisely

what G-d intended for them to accomplish.  G-d wants us to daven about our personal problems (see Psalm 142). "Cast all your cares

upon him because he cares about you" (I Peter 5:7). "In thy

righteousness bring me out of trouble" (Psalm 143:11).      How

do I know that G-d will help me now? Because he has acted in my

behalf before.  He acted for my people in three great events: at

the exodus of Egypt, on the execution tree, and at the empty



One of the most effective ways to daven is to "put G-d

in remembrance" (Isaiah 43:26) for some promise he has made in

his Word, and claim that promise in davening, trusting

G-d to keep his Word.  The person who prays while He devours the

words of Scripture in a Psalm 1 mode, writing down his requests

in the margin of his Bible, will soon see them answered. Speak

out audibly like you mean what you say (Psalm 145:18-19) and

afterwards patiently wait on the L-rd (Psalm 27:14).


We know that Yehoshua was brought up by devout Jewish parents and

grew up learning the fixed prayers of his people in both his

Nazareth home and synagogue. Few people notice his confession of

the Shema (Deuteronomy 6:4) in the Besuras Hageulah of Mark (Mark

12:29), yet it is certain that Yehoshua did not fail to observe

the traditional three hours of davening [shacharit (morning), minchah (afternoon), and ma'ariv (evening)], and did not take a

meal without first offering a berachah. When our Moshiach Yehoshua davened, he sought guidance (Luke 6:12), he interceded

for others (John 17:6-26), and he communed with his Father (Luke

9:28). Yehoshua interceded for a tempted disciple (Luke 22:31),

for children (Mark 10:16), and for his people, the Jewish people

(Matthew 23:37-89). Davening is not a merely private matter.  It is also a privilege

to be shared. When friends and neighbors intercede for one

another with their Father, they build a love bond of strength

between themselves and G-d. Their united davening has power,too. Yehoshua said, "If two of you agree on earth about any

request you have to make, that request will be granted by my

heavenly Father. For where two or three have met together in my

name, I am there among them" (Matthew 18:19-20). Since our davening has such power, we should plead for big as well as small

causes, and not forget to daven for G-d's work and workers in the

world, including ourselves. We should not only daven for the

health of believers, but that G-d would use them according to his

great purposes.


Corporate prayer is the Moshiach Yehoshua's Body (two or more

believers in him) agreeing together and seeking the guidance and

confirming strength of its Head. (On the importance of corporate davening, read Hebrews 10:19-25.)





Our Moshiach Yehoshua recommended fasting as an aid to davening (Mark 9:29). Also see Matthew 9:15: "The day will come when the

bridegroom is taken away from them...then they will fast." Our

prayer life is often aided by fasting (that is, going without

food for a time). Biblically considered, fasting may be

abstaining from all foods (Acts 9:9) or from only certain foods

(Daniel 10:3).  Fasting may be a public endeavor, as on a fast

day (Leviticus 23:27), or it maybe private, unto the L-rd

(Zechariah 7:5) as an act of humility and teshuvah (Psalm 69:10)

or positive dedication (Acts 13:3).  Moreover, fasting is a means

of seeking the L-rd with all one's heart (Jeremiah 29:13-14; Ezra

8:28) or of changing G-d's mind (Jonah 3:5, 10). Fasting is also

a means of sensitizing oneself to G-d for the purpose of

spiritual warfare against Satanic oppression (Isaiah 58:6) or

demonic possession (Matthew 17:21) or as a means of seeking G-d's face more sensitively for spiritual guidance or revelation

(Daniel 9:2,3,21,22). 


DAILY CHAVURAH IN MOSHIACH WITH ELOHEINU Can you imagine working with the most wonderful Father in

the world...Working intimately with him on the biggest and

greatest projects possible in life? (I was given a big project to

pray for, the salvation of Israel, and G-d has done some great

things through my pitiful little efforts and our big prayer life

together, with prayers inspired by Him.)  He is there through his Ruach Hakodesh and his Word to direct your work as your davening co-laborer (I Corinthians 3:9) as you step out with him in faith

to execute every one of your prayer projects together. What

victory celebrations you can have together! What love can pass

between you!  Your prayer closet is the most exciting room in

your house!


Spend time with your Father in the morning. Take a message out of

your Bible from him and savor the deep goodness of what he says.

Let the possibilities of his promises loom up before you like the

gates of heaven. Then thank your Father for everything you're

going to need that day, taking deep satisfaction from the fact

that he hears you. Davening is communication to Elohim Avinu, in

the name of the Ben haElohim Moshiach, through the inspiration of

the indwelling Ruach Hakodesh and according to G-d's will as

expressed in his Kitvei Hakodesh. What better way to start the




The power of prayer is seen in the fact that when we began

planting Messianic Synagogues in 1972, there were not many of

them in the world.  Now there are many.  Why don't you pray that

G-d will give you one, and then, when He does, and He has you

turn it over to others, ask G-d to give you three more!  Your

prayers have power, too! 


[Model tefillos and key verses for study:  I Thessalonians

3:11-13; Colossians 1:9, 10; Psalm 6,51,103; I John 5:14, 15;

Matthew 26:41-42; Hebrews 4:16; Jeremiah 33:3.]                   








Before you read this chapter, keep in mind that the Brit Chadasha says that we are not to abuse our freedom in Moshiach. 

Therefore, although we are under the epoch of Moshiach and have

our freedom in Him, neverthess, we are not to use our freedom as

a cover-up for covetousness or evil.  Therefore, the point of

this teaching about tithing is still well taken by Brit Chadasha believers in Moshiach, who, because of their faith and love in Hashem for what he has done for them in Moshiach, will often give

even more than the tithe for the work of G-d.  With that as a

premise, let us ask a question.


Would you hide stolen money in your house?  If someone had some

"hot" money he'd like you to harbor, to hide under your bed or

whatever, would you do it? No, you wouldn't. Well, suppose it was

G-d's money? Would you try to harbor G-d's money?  Of course you

wouldn't, because you'd know that G-d is not fooled. You'd

realize that you'd have to face him and explain to him why you'd

held out on him and kept him from using his own money. If you

cancel the use of G-d's money for his own plans, you're going to

hear from G-d! You'd certainly know that you wouldn't like it if

you had money and you had plans for it and people's lives were

eternally at stake in the matter, and someone came along and

denied you the use of your own money. G-d doesn't like it either.

Read what he says:    "Will a man rob G-d? Yet you have robbed

me. But you say, how have we robbed thee? In tithes and 

offerings. You are cursed with acurse, the whole nation of you.

Bring ye all the tithes into the storehouse that there may be

food in my house, and prove me now herewith, says the L-rd of

Hosts, if I will not open you the windows of heaven,and pour you

out a blessing, that there shall not be room enough to receive

it" (Malachi 3:8-10).


THE OBVIOUS GANEF There are essentially three ways to rob G-d. The first way is the

most obvious: simply steal G-d's ma'aser (tithe) outright. This

is the Obvious Ganef.  The Obvious Ganef doesn't care about G-d's generosity, or about the fact that everything we receive is a

gift from G-d, or that G-d loans us $10 but only asks that we

return $1. The Obvious Ganef doesn't care.



The Obvious Ganef is like the man G-d loaned $2,000.  Then one

day, G-d came to the man and said, "Listen, you can keep          



"Really?" the man exclaimed. 


"Praise the L-rd, I don't have to give back the $1,800!"


"I just came by to pick up my $200," said G-d.


"GET OFF MY BACK!" the man said.   


Many people are like this man.  They don't want to hear

anything about giving G-d money, when in effect he has really

given them the money, and they are stealing his money if they

refuse to return one-tenth of it to him. "The silver is mine and

the gold is mine, says the L-rd of Hosts" (Haggai 2:8). "Every

good present and every perfect gift is from above, coming down

from Elohim HaAv of lights with whom there is no variation or

shadow due to change" (James 1:17).    The Obvious Ganef is

guilty of the sin of covetousness which is idolatry and is,

according to the Scriptures, the sure sign of a pagan (see

Colossians 3:5). Moshiach Yehoshua taught us not to have

heathenish anxieties about money but to set our enterprise on

storing up rewards for ourselves in heaven rather than here on



"Do not ask anxiously, 'What are we to eat? What are we to drink?

What shall we wear?'  All these are things for the heathen to run

after, not for you, because your heavenly Father knows that you

need them all. Concentrate on G-d's kingdom and his justice

before everything else, and all the rest will come to you as

well. So do not worry about tomorrow; tomorrow will worry about

itself. Each day has troubles enough of its own" (Matthew



Rabbi Sha'ul echoes Yehoshua's promise when he writes, "And my

G-d will supply all your needs out of the magnificence of his

riches in Moshiach Yehoshua" (Philippians 4:19). "Instruct those

who are rich in the goods of Olam Hazeh not to be uppish, and not

to fix their hopes on so uncertain a thing as money, but upon

G-d, who provides us richly with all things to enjoy. Tell them

to do good and to grow rich in ma'asim tovim, to be ready to give

away and to share, and so acquire a treasure which will form a

good foundation for the future. Thus they will grasp the life

which is life indeed" (I Timothy 6:17-19).


As far as each local body of believers is concerned, here is what

Rabbi Sha'ul wrote about weekly giving: "And now about the

collection in aid of G-d's people: you should follow my

instructions to our congregations in Galatia.  Every Yom Rishon each of you is to put aside and keep by him a sum in proportion

to his gains" (I Corinthians 16:2).


But what proportion?  The tithe has always been one tenth. In

fact, that's what the word "tithe" means, one tenth. G-d requests

from us only $1 back from every $10 he increases us, letting us

keep $9.  Just as in the synagogue every adult male was under

obligation to contribute to the expenses of the Jerusalem Temple,

in the same way Bnei Avraham (Gal.3:7-14), whether they be

physically male or female, Jew or non-Jew, adult or child, are

under obligation to set aside a proportion of that which G-d

prospers them for the uphuilding of the Body of Moshiach in their

local kehillah.  Also, each local kehillah is to give a

proportion of its total tithes to world outreach so that the Body

of Moshiach around the world may advance.


There are those who say, "I can't live on $9 out of every $10 I

receive. I've got to have all $10 to live, especially in times

like these." But those who are materially selfish with G-d will

discover a certain spiritual and/or financial poverty in their

own life. "He who sows sparingly will also reap sparingly, and he

who sows bountifully will also reap bountifully" (II Corinthians

9:6).  We should give "neither reluctantly nor under compulsion,

for G-d loves a cheerful giver. And thus you may always have

enough of everything and may provide in abundance for every good

work" (II Corinthians 9:7-8).  Therefore, like the Macedonian

believers in II Corinthians 8:2, we can afford to give in faith

even when we are suffering financial depression.  


Moreover, when we become talmidim of Moshiach we must count the

cost.  If we're not willing to sacrifice our lives, Yehoshua tells us that we cannot be his talmidim.  And if we're not

willing to make any kind of financial sacrifice, we're only

kidding ourselves saying we want to be talmidim of Moshiach. If

we can't face the offering plate, we can hardly face the lions.

However, here we're really not even talking about sacrifice.

We're talking about theft. We're talking about robbing G-d.   THE



The only reason a person might believe he couldn't live on $9 out

of $10 is because he doesn't have a dollar's worth of faith that

G-d can help him. Would you sincerely like to know how to stop

stealing from G-d? First, keep account of every dollar G-d gives

you. Second, keep account of his money. Third, give it to him

before you steal it. It's that simple. 


THE SUBTLE GANEF The second kind of Ganef is somewhat more subtle. The Subtle Ganef does not steal G-d's purse - he steals G-d's purse strings,

which amounts to about the same thing, but it's a more subtle

form of robbery. The Subtle Ganef says he's willing to pay his

full tithe, but only if he has the prerogative to dictate exactly

how the money should be spent. So really, although he says he's

giving to the L-rd, he demands the L-rd allow him to spend the

L-rd's money.  Now if  someone gives you money, but won't let you

spend it, are you really being given money? No, you aren't, are

you? It's a subtle form of robbery, because we're talking about

G-d's money, not your money.      


The tithe does not belong to us. We have no inherent right to say

how it should be spent.  The tithe belongs to G-d, and he through

his Ruach Hakodesh will guide how it is to be used. We must take

our hands off of it. So how do we stop stealing G-d's purse

strings? First, remember that you tithe as a duty and not as a mitzvoh.  We don't have any choice - we either obey and tithe, or

we disobey and face G-d our Judge. Therefore, we cannot expect to

be listened to like the chairman of the board just because we

tithe.  Remember that your tithe belongs to G-d, not to you, so

it's not the domain where you have the "big say." Remember also

that the body of believers can determine how the tithe should be

used as the Ruach Hakodesh corporately directs them. In fact,

this is precisely the Biblical pattern and G-d's plan, so we had

better not be guilty of interfering with G-d by withholding

tithes that are his money (not ours) as a weapon to try to

dictate how his Body must operate.


THE UNWITTING GANEF In order to perceive the third type of ganef, we must study

Malachi 3:10 which says: "Bring ye all the tithes into the

storehouse that there may be food in my house, and prove me now

herewith, said the L-rd of hosts, if I will not open you the

windows of heaven, and pour you out a blessing, that there will

not be room enough to receive it." The passage specifically

states that we are to bring all the tithes into the storehouse,

that there may be "meat" in G-d's house. We have a specific local

responsibility to keep G-d's house running, and we must therefore

give G-d's tithe to one body of believers.  The tithe should not

be confused with the offering. The offering can be put anywhere

at any time, as the Ruach Hakodesh leads. But the offering does

not include the tithe - the offering is money over and above the

tithe. The tithe is the basic financial support for the local

body of believers to keep G-d's house running in that

particular location. Without the tithe, all of the local

congregations in the world would suffer financial

catastrophe.   The tithe is what keeps the lights on, what keeps

the electric bill paid, the running expenses covered. Offerings

are for extra expenses, but the tithe keeps the doors open, and

we have a specific local responsibility to keep G-d's house

running. If you are dividing your tithe in three or four or five

various locations, you are flagrantly disobedient to G-d.  And if

you disagree with this exegesis, you have obviously never pastored a congregation nor have you been forced to preach on

tithing to get the electric bill paid.


The Unwitting Ganef thinks that if he spends $1 out of $10

anywhere he wants, as long as he spends that percentage, he's

being obedient to G-d. But the fact is that if he is not putting

it all into one storehouse as G-d requires in Malachi 3:10, then

he is actually misplacing G-d's money, which amounts to a kind of

robbery, and, to say the least, irresponsible stewardship. G-d's house is not just anywhere any more than our leaders are just

anybody. Our leaders are only the ones to whom we are assigned in

the L-rd. Hebrews 13:17 says "Obey your leaders." The tithe is

stolen unless it is put where G-d demands, at the feet of the

leaders of the flock (see Acts 4:35). 


In the Torah we read, "You shall not muzzle a threshing ox"

(Deuteronomy 25:4). Rabbi Sha'ul picks this up in the Jewish Brit Chadasha and applies it to the right of ministers to have a

salary. He writes, "If we have sown a spiritual crop for you, is

it too much to expect from you a material harvest?"

(I Corinthians 9:11). "You know (do you not?) that those who

perform the temple service eat the temple offerings, and those

who wait upon the altar claim their share of the sacrifice. In

the same way Moshiach Adoneinu gave instructions that those who

preach the Besuras Hageulah should earn their living by the Besuras Hageulah" (I Corinthians 9:13-14). "For the laborer is

worthy of his hire" (Luke 10:7).


Therefore, each believer has a responsibility to put

all of his tithe into the local storehouse of the Body where he

is a member in order that each believer will be contributing to

the salary of his own minister. For this is Moshiach's way of

supporting the full-time ministry of his servants all over the



In Acts 5:1-12 we read of a couple who resented Moshiach's way of doing things. They didn't like putting very much money at

their leader's feet, and they decided to lie about what they were

doing. Ananias had come into a large amount of money from the

sale of some property, so he told his wife "Look, honey, this is

a lot of money, and we'd better not be foolish or anything. So

look, the Shliach Kefa will never know and neither will the Ruach Hakodesh; let's just go make a token offering and we'll say it's

the full amount and we'll be okay." So Ananias went in before Kefa and he laid down a few bills, and the next thing he knew he

was killed dead on the spot by the Ruach Hakodesh.  Lying or

trying to fool the Ruach Hakodesh is a very serious matter.   

Now some people might have the impression that the Ruach Hakodesh won't really know, that they don't really have to spend $1 out of

$10, they don't really have to lay that kind of money at the feet

of their pastors, that they can just make a token little payment

here and there and yet claim to be tithing and it will be all

right. But the fact of the matter is that the Ruach Hakodesh is

not fooled, and it's very dangerous to think that he is. Moshiach is not fooled, either. He looks at the books of our

Messianic synagogue and he can see that many of the people are

not tithing to our synagogue. They are robbing G-d. He sees these

people running around to meetings everywhere, but where are they discipled and accountable,and where is their tithe going? Where

are they putting G-d's money?  Or is G-d's tithe being broken up

and scattered all around, until it's so small and so diffused and

diluted that it is insufficient to keep "food" in the L-rd's

house? Is G-d's tithe being treated like a pie that has been

sliced so many ways it won't feed anybody? Moshiach looks around and he sees Sister A and he says, "I gave

Sister A $400 this month - - - where is my $40?"  He looks around

and he sees Brother B and he says to himself, "I gave Brother B

$6,000 this month - - - where is my $600? Why isn't it being laid

at the feet of the leaders to whom this man is accountable so I

can use my money in a great and powerful way in the Jewish

community?" Moshiach is not very impressed with thieves.  Nor

are the new believers who are asking themselves whether they will

obey the L-rd and are looking to our example.


Here are five ways to stop stealing G-d's money from the local

storehouse. First, stop being a floater and find a leader.  Ask

God to show you where he has assigned you and who is to disciple

you.  Second, when you know who your leader is, then you'll know

where your tithe is to be laid. Third, give the purse     

strings of G-d's tithes to G-d's sovereignly led Messianic Body. 

Fourth, you handle only the purse strings of your offering.

Fifth, don't steal from your tithes to pay any offerings.         




In conclusion, we must remember that tithing is not optional. We

disobey G-d's command to tithe at our own peril. Our

rationalizations may sound all right to us, but how will

they sound to Moshiach? And how would they sound to all the

Jewish and other believers who have paid with their lives in the

Roman coliseum and invarious other places down through the ages?

When you die, you will see these people.  If you're not paying

your tithes, what will you say to them? How will you explain your

theft of G-d's money?  And what would have happened to the

world-embracing power of the first Moshiach's Chavurah of Jewish

believers in Yehoshua if these people had said, "Look, Peter, I

want to be like Ananias and just make a token payment because I'm

too tight to pay my tithes!"  Would the world have still been

turned upside-down? 


Tithing is the believer's way of giving proof of his love

(II Corinthians 8:24). Anyone can say he loves the L-rd, but to

offer his money for the L-rd's service is his concrete way of

offering love and worship to the L-rd. His reluctance to give is

an indicator of the degree of his love (see James 2:15-17).   

Because he has given everything to us, even his life's blood, we

owe everything to him. Therefore, he gives us the privilege of

proving our love for him by freely, generously, but without

ostentation (Matthew 6:1-4; Mark 12:41-44), giving of our very

substance to him as a token of our whole beings which we gladly

own are his alone.


Each Yom Rishon we concretely dedicate ourselves to the L-rd by

giving back to him in the ma'aser (tithe) a portion of all that

he has given to us. In this way we give him ourselves (II

Corinthians 8:5). Our money is a token of our self-giving to him,

even as the broken matzoh and the wine are tokens of his

infinitely greater self-giving for us and our eternal well-being. 


Money is part of our substance, the very fruit of our toil and

the residue of our spent life's time. When we worship G-d with

our finances, we are confirming the sincerity of our love for

him; we are, so to speak, putting our money where our mouth is,

and showing him real sacrificial love, not mere lip service.

Therefore, when we bring the tithe set aside in our budget and

lay it at Moshiach Adoneinu's feet on the Yom haAdon, it is an

act of worship, not a grudging duty, and we rejoice that G-d has

prospered us so that we have the privilege of contributing to our

synagogue pushke.


Whenever we give money in our synagogues, it is worship. It is

worship when we put our tithe in an envelope, holding it in our

hand and davening over it before we pass the envelope to the shamash in the aisle.  It is worship when we take our offering to

the foot of the bimah (pulpit) to dedicate ourselves and our

substance to Moshiach Adoneinu.  When offered in love, our money

is a pleasing sacrifice to the L-rd, a test of faith, yet a

joyful praise offering to G-d. Tithing is worship.


"My children, love must not be a matter of words or talk; it must

be genuine, and show itself in action" (I John 3:18). "Do not

neglect to do good and share what you have, for such sacrifices

are pleasing to G-d" (Hebrews 13:16).


The first Jewish believers in Moshiach Yehoshua saw their unique

role in Jewish history and seized the opportunity to win the

world for their Messiah.  And they threw their whole weight,

financially and even with their blood, into the task.

The question is, will we also throw our weight into the task?

Will we systematically pay our tithes in faith that G-d will meet

our own financial needs because we are being obedient to him?

Will we rejoice as we see G-d make his promise in Malachi 3:10 a

reality in our lives: "Prove me now therewith, saith the L-rd of

Host, if I will not open you the windows of heaven and pour you

out a blessing that there will not be room enough to receive it?" 


Therefore, let this teaching on tithing be a stumbling block to

none." For if there is an eager willingness to give, G-d accepts

what a man has; he does not ask for what a man does not have (II

Corinthians 8:12). So then, as we have opportunity, let us do

good to all men, and especially to those who are of the household

of faith" (Galatians 6:10).


Since only believers in Moshiach should tithe and it is not a

good idea for believers to take offerings from unbelievers (III

Jn.1:17), this prayer should be prayed only by believers....  

G-d of Israel,


Thank you for calling me to a unique destiny in Jewish history.

Thank you for the hundreds of Jewish souls you will bring into

your Kingdom through the finances you have entrusted to



L-rd, forgive me if I have ever stolen your tithe.   



L-rd, forgive me if I have ever arrogantly tried to dictate how

you should spend your money instead of trusting your wisdom and

the wisdom of the G-d-appointed leadership of the Body to whom I



L-rd, forgive me if I have not brought all my tithe into your

local storehouse, committing its use to the Body of believers to

whom I am accountable and with whom I am a co-worker and fellow



L-rd, I promise not only to tithe, but to tithe as YOU COMMAND in

your Word, without dictating how you are to spend your money, and

without scattering your tithe in as many storehouses as I please

but only after the Brit Chadasha pattern, that is, into the local

storehouse of the Body in which I feel G-d has placed me.


In Moshiach's Name,