Of Whom Does the Prophet Speak?

Of Whom Does the Prophet Speak?
(Who is the Suffering Servant of Isaiah 53?)
By
James Scott Trimm

Tovia Singer and other anti-mssionaries argue that the “Suffering Servant” figure of Isaiah 53 is not a Messianic prophecy at all, and speaks instead only about Israel.

In fact the Suffering Servant Song (Is. 52:7-53:12) is the fourth of four “Servant Songs” in Isaiah. These four servant songs are to be found in:

Isaiah 42:1-9

Isaiah 49:1-12

Isaiah 50:4-11

and Isaiah 52:7-53:12

Now before we look at Is. 52:7-53:12 we should first look at the first three servant songs in Isaiah. Let us first look at Is. 42:1-9:

1 Behold My servant, whom I uphold; My chosen, in whom My soul delights:I have put
My spirit upon him; he shall make the right to go forth to the nations.
2 He shall not cry, nor lift up, nor cause his voice to be heard in the street.
3 A bruised reed shall he not break, and the dimly burning wick shall he not
quench: he shall make the right to go forth according to the truth.
4 He shall not fail nor be crushed, till he has set the right in the earth: and the isles shall wait for his Torah.
5 Thus says El YHWH, He that created the heavens and stretched them forth, He that spread forth the earth and that which comes out of it, He that gives breath unto the people upon it, and spirit to them that walk therein:
6 I YHWH have called you in righteousness, and have taken hold of your hand, and kept you, and set you for a covenant of the people, for a light of the nations.
7 To open the blind eyes, to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison house.
8 I am YHWH, that is My Name: and My glory will I not give to another, neither My praise to graven images.
9 Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell you of them.
(Is. 42:1-9 HRV)

Is. 42:1 says:

Behold my servant, whom I uphold;
my elect in whom my soul delights;
I have put my spirit upon him;
he shall bring forth judgement to the Gentiles.

This is a close parallel to another passage in Isaiah:

And the Spirit of YHWH shall rest upon him…
with righteousness shall he judge…
(Is. 11:2, 4)

Now EVERYONE agrees that Is. 11:1f speaks of the Messiah and it is clear that Is.

42:1 speaks of the same individual. (Also Is. 61:1 is parallel.)

Ok now lets look at Is. 49:1-12:

1 Listen, O isles, unto me: and hearken, you peoples, from far. YHWH has called me from the womb, from the innermost parts of my mother, has He made mention of my name.
2 And He has made my mouth like a sharp sword; in the shadow of His hand has He hid me, and He has made me a polished shaft. In His quiver has He concealed me,
3 And He said unto me: You are My servant, Yisra’el, in whom I will be glorified.
4 But I said, I have labored in vain. I have spent my strength for nought and
vanity: yet surely my right is with YHWH, and my recompense with my Elohim.
5 And now, says YHWH, that formed me from the womb to be His servant; to bring Ya’akov back to Him, and that Yisra’el be gathered unto Him: for I am honorable in the eyes of YHWH, and my Elohim is become my strength.
6 Yes, He says: It is too light a thing, that you should be My servant to raise up the tribes of Ya’akov, and to restore the offspring of Yisra’el. I will also give you for a light of the nations, that My salvation may be unto the end of the earth.
7 Thus says YHWH, the Redeemer of Yisra’el, his Set-apart One, to him who is despised of men, to him who is abhorred of the nation, to a servant of rulers: kings shall see and arise; princes, and they shall prostrate themselves, because of YHWH that is faithful, even HaKadesh of Yisra’el, who has chosen you.
8 Thus says YHWH: In an acceptable time have I answered you, and in a day of salvation have I helped you, and I will preserve you, and give you for a covenant of the people: to raise up the land; to cause to inherit the desolate heritages;
9 Saying to the prisoners, Go forth. To them that are in darkness, Show yourselves.  They shall feed in the ways, and in all high hills shall be their pasture.
10 They shall not hunger nor thirst, neither shall the heat nor sun smite them: for He that has compassion on them will lead them, even by the springs of water will He guide them.
11 And I will make all My mountains–a way–and My highways shall be raised on high.
12 Behold, these shall come from far, and behold, these from the north and from the west, and these from the land of Sinim.
(Is. 49:1-12 HRV)

It is the claim of the anti missionaries that 49:3 closes the case and clearly identifies the Servant as Israel. However in context that identification must be allegorical. In Is. 49:1-12 the servant is clearly NOT literally Israel because in verses 5 & 6 the servant brings Jacob (Israel) back to YHWH; raises up the tribes of Israel and restore the preserved of Israel. Clearly then the next two verses reveal that the servant is NOT Israel. So why does Is. 49:3 make that identification? Because their is an allegorical relationship Between Messiah and Israel. Both for example are the Son of Elohim. Both had miraculous births. Both were taken into Egypt to save them in their youth. Both were called out of Egypt. Rome tried to kill both of them. etc.

In verse 7 most translations state that a “nation” abhors the servant. However some Rabbinic translations (JPS and Sonicio) state that the “nations” abhor the servant. This makes a big difference. If the word is singular “nation” then by context the “nation” would be Israel. Thus proving once again that the servant is not Israel because Israel cannot abhor Israel. However if the reading is “nations” then this fits with the Rabbinic interpretation that the servant is Israel and that in Is. 53 Israel is being oppressed by the nations. So one must ask: who is being honest? This is pivotal.  Is the word “nation(s)” in Is. 49:7 plural or singular? The word is in the Hebrew SINGULAR thus proving once again that the servant is NOT Israel. The Rabbinics have actually CHANGED the text of Is. 49:7 so as to make it fit with their theory.

4 The Adonai YHWH has given me the tongue of them that are taught, that I should know how to sustain with words, him that is weary. He wakens morning by morning. He wakens my ear to hear, as they that are taught.
5 The Adonai YHWH has opened my ear, and I was not rebellious, neither turned away backward.
6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
7 For the Adonai YHWH will help me, therefore have I not been confounded. Therefore have I set my face like a flint, and I know that I shall not be ashamed.
8 He is near that justifies me: who will contend with me? Let us stand up together: who is my adversary? Let him come near to me.
9 Behold, the Adonai YHWH will help me: who is he that shall condemn me? Behold, they all shall wax old as a garment; the moth shall eat them up.
10 Who is among you that fears YHWH, that obeys the voice of His servant, though he walks in darkness, and has no light? Let him trust in the Name of YHWH, and stay upon his Elohim.
11 Behold, all you that kindle a fire; that gird yourselves with firebrands. Begone in the flame of your fire, and among the brands that you have kindled. This shall you have of My hand: you shall lie down in sorrow.
(Is. 50:4-11)

Finally lets look at Is. 52:7-53:12

7 How beautiful upon the mountains are the feet of the messengers of good tidings--that announces peace, the harbinger of good tidings; that announces salvation; that says unto Tziyon, Your Elohim reigns!
8 Hark! Your watchmen! They lift up the voice. Together do they sing, for they shall see eye to eye, YHWH returning to Tziyon.
9 Break forth into joy; sing together, you waste places of Yerushalayim: for YHWH has comforted His people; He has redeemed Yerushalayim.
10 YHWH has made bare, His Set-Apart arm in the eyes of all the nations, and all the ends of the earth shall see the salvation of our Elohim.
11 Depart you! Depart you! Go you out from thence. Touch no unclean thing; go you out of the midst of her. Be you clean, you that bear the vessels of YHWH.
12 For you shall not go out in haste, neither shall you go by flight: for YHWH will go before you, and the Elohim of Yisra’el will be your rearward.
13 Behold, My servant shall prosper: he shall be exalted and lifted up, and shall be very high.
14 According as many were appalled at him,135 so marred was his visage unlike that of a man: and his form, unlike that of the sons of men.
15 So shall he sprinkle many nations: kings shall shut their mouths because of him, for that which had not been told them, shall they see, and that which they had not heard, shall they perceive.
1 Who would have believed our report? And to whom has the arm of YHWH been revealed?
2 For he shot up right forth as a sapling, and as a root out of a dry ground. He had no form nor comeliness, that we should look upon him, nor beauty that we should delight in him.
3 He was despised, and forsaken of men–a man of pains, and acquainted with disease, and as one from whom men hide their face: He was despised, and we esteemed Him not.
4 Surely our diseases He did bear, and our pains He carried: whereas we did esteem Him stricken, smitten of Elohim, and afflicted.
5 But He was pierced because of our transgressions; He was crushed because of our iniquities: the chastisement of our welfare was upon Him, and with His stripes, we are healed.
6 All we like sheep have gone astray. We have turned every one to his own way, and YHWH has made to light on Him, the iniquity of us all.
7 He was oppressed, though He humbled Himself, and opened not His mouth. As a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb: yes, He opened not His mouth.
8 By oppression and judgment He was taken away, and with His generation who did reason? For He was cut off out of the land of the living, for the transgression of my people to whom the stroke was due.
9 And He made his grave with the wicked, and with the rich, His tomb: although He had done no violence, neither was any deceit in His mouth.
10 Yet it pleased YHWH to crush Him. He has put Him to suffering to see if His soul would offer itself, as a guilt offering: that He might see His seed, prolong His days, and that the purpose of YHWH might prosper by His hand.
11 From the travail of His soul, He shall see light, and shall be satisfied in His understanding. My Righteous servant shall justify many, and their iniquities, He bears.
12 Therefore will I divide Him a portion among the great, and He shall divide the spoil with the mighty, because He bared His soul unto death, and was numbered with the transgressors: yet He bore the sin of many, and made intercession for the transgressors.
(Is. 52:7-53:12 HRV)

The key questions are:

Who is the speaker?

Who is the servant?

Who is “we”?

Who is “he”?

OK who is the speaker?

Three answers have been proposed:

1. Isaiah

2. YHWH

3. The Gentile Kings of the Earth

We will examine number 1 last.

First: Is the speaker YHWH?

The speaker cannot be YHWH because the speaker has sins (53:6)

Second: Is the speaker The Gentile Kings of the Earth (As Tovia Singer claims) ?

The speaker cannot be the Gentile Kings because:

1. The chiastic structure in 52:7, 10; 53:1 reveals the speaker is the
same as the individual on the mountains in 52:7 which NO ONE claims is the Gentile Kings.

Is. 52:7
How beautiful upon the mountains are the feet of him
that brings goodnews,
that publishes peace;
that brings goodnews of good,
that publishes salvation,
that says to Zion: “Your God reigns!”

Is. 52:10
A. YHWH
B. has made bare his holy arm
C. in the eyes of all the nations
C. and all the ends of the earth
B. shall see the salvation
A. of our God.

Is. 53:1
Who has believed our report?
And to whom is the arm of YHWH revealed?

Clearly the “arm of YHWH” in 53:1 is the “report” of 53:1
Clearly the “arm of YHWH” in 53:1 is “his holy arm” in 52:10
Clearly “see the salvation” of 52:10 is “bare his holy arm” of 52:10
Clearly the “publishes salvation” of 52:7 = “see the salvation” of 52:10

Therefore the “report” of 53:1f is being given by the figure on the mountains who is certainly NOT the Gentile Kings.

2. The text of 52:15 specificly tells us that the Gentile kings are silent they have nothing to say, they are NOT delivering a report. If it was important that we think that the speaker was the Gentile kings of 2:15 then why would YHWH have the text tell us they are silent. in fact the Targum actually states that the kings “shall be silent because of him”

The speaker is Isaiah. In fact there is no reason not to believe that the speaker is Isaiah.

Now who is the servant?

Is the servant Israel?

The servant cannot be Israel because:

1. The servant is a voluntary sufferer (Is. 53:7, 12b)

2. The servant is contrasted with the speaker who counts
himself with a group (Israel) saying “we” throughout.
(Is. 53:6) If “we” is Israel and “we” is being contrasted
with “he” then “he” the servant cannot be Israel.

3. The servant is an innocent sufferer (53:6, 9) but Israel
has guilt. Israel suffers BECAUSE we have sinned
(see Deut. 28-29 and Lev. 26)

53:10 says “he shall see his seed” and anti-missionaries make much of this. They say that zera cannot be used allegorically. Infact the word zera (seed) is used allegorically in Jewish literature to refer to the scattered tribes. In fact the Targum on this passage understands “seed” allegorically and paraphrases it “the Kingdom of their Messiah”. In fact then term seed is used allegorically in the very next chapter (Is. 54:1-3)

In the Hebrew of the Masoretic Text Isaiah 53:11 has a serious grammatical problem.

The Hebrew of the Masoretic Text reads literally:

From the travail of his soul he shall see ________
shall be satisfied in his understanding.
My Righteous servant shall justify many
and their iniquities he bears.

There is very clearly a missing word in the Hebrew resulting in two verbs in a row “shall see” and “shall be satisfied”. What shall he see? Now the missing word “light” DOES appear in the Septuagint and has also now turned up in two Hebrew copies of Isaiah found at Qumran.

The passage SHOULD read (as it does in the HRV):

From the travail of his soul he shall see light
and shall be satisfied in his understanding.
My Righteous servant shall justify many
and their iniquities he bears.
(Is. 53:11 HRV translation)

In fact the Targum Jonthan to Isaiah plainly proclaims the servant of the Suffering Servant Song in Isaiah to be the Messiah:

Behold, My Servant the Messiah shall prosper;
he shall be exalted and great and very powerful.
(Targum Jonathan on Is. 52:13)

It is the will of the Lord to purify and to acquit
as innocent the remnant of His people, to cleanse
their souls of sin, so that they may see the Kingdom
of their Messiah, have many sons and daughters,
enjoy long life, and observe the Torah of the Lord,
prospering according to his will.
(Targum Jonathan on Is. 53:10)

The Babylonian Talmud also applies this section of Isaiah as speaking of the Messiah:

The Rabanan say that that Messiah’s name is the Suffering
Scholar of Rabbi’s House (or the Leper Scholar) for it is
written, “Surely he has born our grief and carried our sorrows,
yet we did esteem him stricken, smitten of God and afflicted.”
(Is. 53:4)
(b.San. 98a)

The Messiah- what is his name?Š The House of Rabbi Judah the
Holy One says: The Sick OneŠ “Surely he has born our sicknesses”
(Is. 53:4)
(b.San. 98b)

Rabbi Joshua came upon the prophet Elijah as he was standing
at the entrance of Rabbi Simeon ben Yohai’s cave. He asked him:
“When is the Messiah coming?” The other replied: “Go and ask
him yourself.” “Where shall I find him?” “Before the gates
of Rome.” “By what sign shall I know him?” “He is sitting
among the poor people and covered with wounds.”(see Is. 53:5)
(b.San. 98a)

The same application is made in the Midrash Rabbah:

Rabbi Jose the Galilean says: Great is peace-for
at the hour the King Messiah reveals himself unto Israel,
he will begin in no other way than with “peace” as it is
written: “How beautiful upon the mountains are the feet of
the messenger of goodnews, that announces peace.” (Is. 52:7)
(Perek HaShalom in some Talmud editions and Numbers Rabbah XI, 16-20)

Rambam says:

Regarding the mission by which Messiah will present himself
Isaiah states, “He grew like a tender plant and as a root
out of dry land At him will kings shut their mouths,
for what had not been told unto them shall they see,
and what they never heard shall they understand.”
(Is. 52:15-53:2)

Perhaps most interesting is the application of Isaiah 53 to the Messiah in the Zohar:

In the Garden of Eden there is a hall that is called the
“hall of the afflicted.” Now it is into this hall that
the Messiah goes and summons all the afflictions and pains
and sufferings of Israel to come upon him. And so they all
come upon him. And had he not eased the children of Israel
of their sorrow, and taken their burden upon himself, there
would be none who could endure the suffering of Israel
in penalty of neglecting the Torah. Thus it is written:
“Surely our diseases he did bear and our pains he carried.”
(Is. 53:5) As long as the children of Israel dwelt in the
Holy Land, they averted all afflictions and sufferings from
the world by the service of the sanctuary and by sacrifice.
But now it is the Messiah who is averting them from the
habitants of the world.
(Zohar 2:212a)

The Messiah like the service of the sanctuary and the sacrifice has taken upon himself the sins of Israel. Messiah is the Suffering Servant of Isaiah 52:7-53:12

3 He was despised, and forsaken of men–a man of pains, and acquainted with disease, and as one from whom men hide their face: He was despised, and we esteemed Him not.
4 Surely our diseases He did bear, and our pains He carried: whereas we did esteem Him stricken, smitten of Elohim, and afflicted.
5 But He was pierced because of our transgressions; He was crushed because of our iniquities: the chastisement of our welfare was upon Him, and with His stripes, we are healed.
6 All we like sheep have gone astray. We have turned every one to his own way, and YHWH has made to light on Him, the iniquity of us all.
7 He was oppressed, though He humbled Himself, and opened not His mouth. As a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb: yes, He opened not His mouth.
8 By oppression and judgment He was taken away, and with His generation who did reason? For He was cut off out of the land of the living, for the transgression of my people to whom the stroke was due.
(Isaiah 53:3-8 HRV)

In fact Yeshua is actually identified with his name actually encoded in the prophecy of Isaiah 53. If we start with the sixth to the last YOD in Isaiah 53:10 and count every 20th letter going from left to right, we spell YESHUA SHMI “Yeshua is my name”,

In the Zohar we read of Isaiah 53:13:

R. Simeon further discoursed on the text: Behold, my servant shall prosper, he shall be exalted and lifted up, and shall be very high (Is. 52:13). ‘Happy is the portion of the righteous’, he said, ‘to whom the Holy One reveals the ways of the Torah that they may walk in them. This verse contains an esoteric meaning. When God created the world, He made the moon, and made her small, for she possesses no light of her own, but because she accepted her diminution she receives reflected light from the sun and from the other superior luminaries.
(Zohar 1:181a)

Now to fully understand Rabbi Simeon’s meaning here, we must look to another passage in the Zohar:

It is strange that the Messiah should be called “poor” [in Zech. 9:9]. R. Simeon explained that it is because he has nothing of his own, and he is compared to the holy moon above, which has no light save from the sun. This Messiah will have dominion and will be established in his place. Below he is “poor”, because he is of the side of the moon, and above he is poor, being a “mirror which does not radiate”, “the bread of poverty”. Yet withal he “rides upon an ass and upon a colt”, to overthrow the strength of the Gentiles; and God will keep him firm.
(Zohar 1:238a)

So we can see plainly that Rabbi Simeon in the Zohar is identifying the servant of Isaiah 52:13 as the Messiah.

Now as we continue to read our initial passage of the Zohar (1:181a) the passage immediately continues with:

Now, as long as the Temple existed, Israel were assiduous in bringing offerings, which together with all the other services performed by the priests, Levites, and Israelites had for their object to weave bonds of union and to cause luminaries to radiate.
(Zohar 1:181a)

This brings us to another passage in which the Zohar alludes to the “servant” of Isaiah 52 and 53 saying:

In the Garden of Eden there is a hall that is called the
“hall of  the afflicted.” Now it is into this hall that
the Messiah goes and summons all the afflictions and pains
and sufferings of Israel to come upon him.  And so they all
come upon him. And had he not eased the children of Israel
of their sorrow, and taken their burden upon himself, there
would be none who could endure the suffering of Israel
in penalty of neglecting the Torah. Thus it is written:
“Surely our diseases he did bear and our pains he carried.”
(Is. 53:5) As long as the children of Israel dwelt in the
Holy Land, they averted all afflictions and sufferings from
the world by the service of the sanctuary and by sacrifice.
But now it is the Messiah who is averting them from the
habitants of the world.
(Zohar 2:212a)

Our initial passage of Zohar (1:181a-b) continues:

But after the Temple was destroyed there was a darkening of the lights, the moon ceased to receive light from the sun, the latter having withdrawn himself from her, so that not a day passes but is full of grievous distress and afflictions. The time, however, will come for the moon to resume her primordial light, and in allusion to this it is written: “Behold, my servant will prosper.” That is to say, there will be a stirring in the upper realms as of one who catches a sweet odour and stands alert. “He shall be exalted”, from the side of the most exalted luminaries; “and lifted up”, from the side of Abraham; “and shall be high”, from the side of Isaac; “very”, from the side of Jacob. At that time, then, the Holy One will cause a stirring on high with the object of enabling the moon to shine with her full splendour, as we read: “Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days” (Ibid. XXX, 26). There will thus be added to the moon an exalted spirit whereby all the dead that are in the dust will be awakened. This is the esoteric meaning of “my servant”, viz. the one that has in his hand the key of his Master.
(Zohar 1:181a-181b)

The Zohar tells us that the revealing of Messiah is like the revealing of the moon.  Initially the moon cannot be seen, however in time the moon is gradually restored to its full light.  So it is with Messiah,  and when the Messiah is fully revealed, the resurrection will take place.

We read in Matthew:

38 Behold, your house is forsaken; to you desolate.
39 And I tell you, that you will not see Me here after,
until you say,
Blessed is He that comes in the Name of YHWH!
(Matt. 23:38-39)

Of course this is quoting Ps. 118:26:

“Blessed be he that comes in the Name of YHWH; we bless you out of the House of YHWH.” (Ps. 118:26).

Above this is the phrase “the stone the builders rejected is become the chief corner-stone” (Ps. 118:22)

Now we read in the Zohar concerning the stone that the builders rejected:

David, indeed, was king in this world and will be king in the time to come; hence “the stone the builders rejected is become the chief corner-stone”. For, when the sun turns away his face from the moon, and does not shine upon her, she has no light whatever and so does not shine, but is poverty-stricken and dark on all sides; but when the sun turns towards her and radiates his light upon her, then her face is illumined and she adorns herself for him as a woman for a man. She thus is then invested with the dominion of the world. So David adorned himself after this very manner. Now he would appear poor and dejected, but then again he would be revelling in riches. Hence David’s declaration, “I am small and despised, yet have I not forgotten thy precepts.” It behoves, indeed, every man to follow this example and to humble himself in every respect so as to become a vessel in which the Holy One, blessed be He, may find delight. This lesson has also been expounded in connection with the phrase, “with him also that is of a contrite and humble spirit’ (Isa. LVII, 15).’
(Zohar 2:232b)

The Zohar says that when this stone is rejected “the sun turns away his face from the moon, and does not shine upon her.”

Earlier the Zohar says:

So it says: AND HIS HAND HAD HOLD ON ESAU’S HEEL , i.e he put his hand on Esau’s heel in order thereby to force him down. According to another explanation, the words “and his hand had hold” imply that he could not escape him entirely, but his hand was still clinging to his brother’s heel. Esoterically speaking, the moon was obscured through the heel of Esau; hence it was necessary to deal with him cunningly, so as to thrust him downwards and make him adhere to the region assigned to him.’
(Zohar 1:138a)

The moon is obscured “through the heel of Esau”, and therefore the stone is rejected “through the heel of Esau” because the sun “turns away his face”.

And to whom does the sun refer:

Moses asked: ‘ Shall they remain in pledge for ever?’ God replied: ‘No, only Until the sun appears’ that is, till the coming of the Messiah; for it says, But unto you that fear My name shall the sun of righteousness arise with healing in its wings (Mal.3:20).
(Midrash Rabba Ex. 31:10)

So what does this mean?

It points us to Gen. 25:26 which reads:

And after that, came forth his brother. And his hand had hold on Esav’s heel, and his name was called Ya’akov. And Yitz’chak was threescore years old when she bore them.

If we take the first letter of each word (a process called Notarikon) starting with the name Ya’akov (Jacob) and ending with Esav (Esau) going backwards we spell the name YESHUA, and if we continue through the next two words we read “Yeshua comes.”

So the moon is obscured in shining the light of Messiah by the heal of Esau.

Now the last letter in YESHUA in the Hebrew is an AYIN and that is the initial letter of the name ESAU in “Esau’s heel”. So if the heal of “Esau” is taken from YESHUA we have “YESHU”.

“Yeshu” is a name used in Rabbinic Judaism which refers to the anathema Rabbinic Judaism associates with Yeshua.

For Rabbinic Jews is is a acronym for a curse on the name of Yeshua meaning “may the name be blotted out forever”.

But Yeshua said:

38 Behold, your house is forsaken; to you desolate.
39 And I tell you, that you will not see Me here after,
until you say,
Blessed is He that comes in the Name of YHWH!
(Matt. 23:38-39)

They will say “Blessed is He that comes in the Name of YHWH!” (Ps. 118:26) when they accept the “stone that the builder rejected” (Ps. 118:22). This happens when the AYIN is restored to the name YESHUA, the reversal of the anathema, thus the Messiah, the Sun of Righteousness, will shine his light on the moon, which was obscured by the “heel of Esau”. And when the “heel of Esau” no longer obscures the “Sun of Righteousness” and YESHU is restored to YESHUA, then we can clearly see that “Yeshua comes”!

Our original Zohar passage continues:

So, too, in the verse: “And Abraham said unto his servant, etc.” (Gen. 24:2), the servant is an allusion to the moon as already explained. Also, the servant is identical with Metatron, who is the servant and messenger of his Master, and who was, as we read further, the elder of his house, the same who is alluded to in the text: “I have been young, and now am old” (Ps. 37:25). “That ruled over all that he had”; this applies to the same Metatron by reason of his displaying the three colours, green, white, and red. “Put, I pray thee, thy hand under my thigh”; this is symbolic of the foundation of the world, for this servant was destined to bring to life again the dwellers in the dust, and to be made the messenger by the spirit from on high to restore the spirits and souls to their places, to the bodies that were decomposed underneath the dust.
(Zohar 1:181b)

The Zohar also identifies the Metatron as the “Middle Pillar”

The Middle Pillar [of the Godhead] is Metatron,
Who has accomplished peace above,
according to the glorious state there.
(Zohar 3:227)

And according to the Zohar the Middle Pillar is the Son of Yah:

Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the Godhead,
which is the Son of Yah.
(Zohar 2:115)

And what is the Middle Pillar?  The Zohar says:

Concerning this, too, it is written: “Let there be light, and there was light” (Gen. I, 3). Why, it may be asked, was it necessary to repeat the word “light” in this verse? The answer is that the first “light” refers to the primordial light which is of the Right Hand, and is destined for the “end of days”; while the second “light” refers to the Left Hand, which issues from the Right. The next words, “And God saw the light that it was good” (Gen. 1:4), refer to the pillar which, standing midway between them, unites both sides, and therefore when the unity of the three, right, left, and middle, was complete, “it was good”, since there could be no completion until the third had appeared to remove the strife between Right and Left, as it is written, “And Elohim separated between the light and between the darkness” (Ibid.).
(Zohar 2:167a)

And:

This is the Middle Pillar: Ki Tov (that it was good) threw light above and below and on all other sides, in virtue of YHWH, the name which embraces all sides.
(Zohar 1:16b)

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace

Posted on February 6, 2020Leave a comment on Should a Man Wear a Kippah?Edit “Should a Man Wear a Kippah?”

Emergency Alert!

Emergency Alert!

The rent is due and we must raise $1,000 ASAP!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace

Posted on February 5, 2020Leave a comment on Emergency Alert!Edit “Emergency Alert!”

Did the Law and the Prophets Only Prophecy Until John?

Did the Law and the Prophets Only Prophecy Until John?
By
James Scott Trimm

We have often said that the Hebrew and Aramaic Origin of the “New Testament” is very important because there are many passages that do not make sense until we look at them in the original Hebrew and Aramaic.  A very good example of this is to be found in Matthew 11:13 where we read in the King James Version:

For all the prophets and the law prophesied until John.
(Matt. 11:13 KJV)

Many have found this passage difficult to understand. Some Antinomians have quoted it to claim that the “law was until John”.  However this does not even fit their theology, since John died before Yeshua’s death.  Others have taken it to mean that all prophecy was fulfilled before John.  This argument is made by Cambelites.  However many prophecies of the last days have not yet been fulfilled.  Finally many have taken it to mean that prophecy ended with Yochanan.  However this argument also fails because there were prophets long after his death (see for example Acts 13:1).

The solution to this difficult verse may be found by looking at the Hebrew of Matthew and comparing the Shem Tob Hebrew version with the DuTillet/Munster Hebrew version.  In this particular text, it appears the Shem Tob text may preserve the original reading.  The Shem Tob Hebrew version of Mathew tells us that the Torah and the Prophets prophecied על “concerning” Yochanan which seems to have become misread as עד “until” Yochanan as we see it in the DuTillet and Munster Text.  “Concerning” (על) Yochanan (as it reads in the Shem Tob Hebrew text) is easily misread as עד (until) (as it appears in the DuTillet and Munster Hebrew texts) (This is one of the few passages in which Shem Tob appears to preserve a more original reading than DuTillet).  The reading “concerning John” seems to fit the text better because in verse 11:10 Matthew has just quoted Malachi 3:1 and applied the text to Yochanan.  And earlier in Mt. 3:3 Matthew had quoted Is. 40:3 as pertaining to Yochanan.

Emergency Alert!

The rent is due and we must raise $1,000 ASAP!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Posted on February 5, 2020Leave a comment on Did the Law and the Prophets Only Prophecy Until John?Edit “Did the Law and the Prophets Only Prophecy Until John?”

In Defense of Talmudic Law – “Traditional Messianic Judaism”

While digging through my old papers I ran across this article written way back in 1981 by a Messianic Jew names Andrew P. Pilant. At the time Pilant was advocating something he called “Traditional Messianic Judaism” which was getting little attention from the mainline of the movement. Although I never met Pilant, when I came into the Messianic movement from Rabbinic Judaism around 1984 I found myself influenced by this paper. I do not agree with everything said in it, but I think it is worthy of posting here nearly 40 years later:

IN DEFENSE OF TALMUDIC LAW
By Andrew P. Pilant
1981

“If we we’re going to be Jewish, we have to be honest about it. . .
Jewishness is something that was more than laying teffilin,
more than just singing Jewish songs. It is thinking Jewish,
it is smelling Jewish, it was taking Judaism
and putting it out to the ends of your fingertips —
so that everything that you come in contact with
would have a Jewish touch to it.”
– Andrew P. Pilant


This paper is concerned with the facet of Rabbinic study that is involved with the defense of Talmudic Law, as being a natural and integral part of Rabbinics, it must be pointed out, rests on five very important principles, as elucidated by scholars such as Z. H. Chajes:

A. That the Written, and especially parts of the Oral Law, were not the result of a historical process, but of a single divine revelation;

B. The principle that two ‘Laws’ are organically related;

C. The principle that the progressive and historical development of Jewish Law is limited exclusively to the laws of non-Pentateuchal statutes (i.e. the decrees of the Sanhedrin);

D. The principle that the Talmudic Rabbis claimed for their own teaching the finality which later authorities ascribe to them;

E. The Principle that the Torah gave to the Rabbis of the Talmudic era (500 B.C.E.-200 C.E.) Divine sanction for their legislation, and that such legislation could not be abrogated at will.

In defense of these principles, one should, because of the very nature of the subject, be able to use the rules of logic and scientific reasoning. One should assume these aspects to be true, logically testing their fundamental components and inferred derivations.

The Torah is divided into two parts, the written and unwritten (Oral) Law. The former is the written text of Scripture, the Torah, which was divinely revealed to Moses at Sinai. The later consists of expositions and interpretations. In order to understand the relationship between the Oral and Written Law, it is necessary to understand their goal. The goal of the Oral Tradition and its teachings is to get one to integrate the written Law into one’s own being. The most important tools to allow one to arrive at this goal are the many and varied Mitzvot. Mitzvot are deeds reflecting the correct interpretation of Scripture, i.e. the Oral Tradition.

The whole emphasis of Mitzvot (for example laying tefillin, not driving a car on Sabbath, not eating pork) is not in the actions that an individual must go through to perform the deed. Rather, the importance of Mitzvot lies in the inward quality the actions stimulate. A Mitzvah is not a Mitzvah because of the physical actions an individual performs, but because it stimulates in the individual an understanding of Scripture. Thus, the thoughts and intents of the heart are the more important aspect of Mitzvot. In the final analysis, the Lord is concerned with intent rather than action. This is not to say that the actions do not play a role, but should be a natural by-product of the intent. For example, two individuals can go through exactly the same actions, and it will be a Mitzvah for one and not for the other. The difference would be one of “intent.” If one understood Elohim’s Law the way He designed it to be understood, one would not be performing it as a list of instructions but would perform it as a natural result of his understanding of the world. In fact, it would never occur to him to do anything else.

Adam, being created perfect, understood the world correctly, and so he performed Mitzvot simply because he had no reason to think otherwise. By the time of Noah, however, this understanding of the world had suffered aberration to the extent that Noah
was given commandments to not drink blood, not fornicate, etc. Noah’s understanding coupled with the commandments brought him up to Adam’s former level. Without the commandments, Noah may have deviated from the natural course of things and drank blood. Thus, the Lord gave him this commandment. This is also true of Enoch, and Abraham, where the Lord gave them insight to correct any misunderstandings they may have had about how the world has supposed to work.

The Lord sought to call a people to Himself. Through Moses, the Children of Israel were called to Sinai and were given the Torah along with the correct understanding of how it was to be applied in every circumstance… not the details of every situation but the mechanisms to derive the correct interpretation. For this generation, the Law and their understanding of it brought them to the level that Adam had been in Eden. This provided the Israelites with a level of understanding higher than any other nation of that generation. This is obvious, for when Moses was given the Ten Commandments he was not given two tablets of stone and left to figure them out. He understood each Commandment and its ramifications to the utmost extent.

In the course of Israel’s history, fine points of this Law and its understanding were forgotten. The Lord sent Judges who were experts in dealing with “fine points” for this generation. The Judges expertise, combined with the people’s remembrance of the revelation at Sinai and with the written Torah, was sufficient. The bulk of Scriptures written a this time dealt with these judges. Later generations not only forgot points of the Law, but began to misinterpret and misapply them. Thus, the Lord sent the Prophets to inject correct understanding where the people had erred in their interpretation of Scripture.

Even before the birth of Messiah, the generations had deviated to such an extent from their Father’s teaching that the rabbis sought to record the “understanding” before it was forgotten all together. This attempt is seen in the Talmud. Rules and methods were discovered at this time that enabled them to write down what had previously been only mental thoughts. They sought to crystallize the Oral Tradition by giving many examples. Through the understanding of these examples and the techniques of the rabbis one should be able to reconstruct the understanding the Children of Israel had at Sinai. To one who is not aware of the methods and direction of the rabbis, the Talmud appears as a mass of confused examples and legalistic rituals. However, to those who desire to integrate the teachings of the rabbis in the fashion in which they were intended, it will stimulate within them an attitude both proper and coherent with the universe that the Lord created. The Messiah understood this perfectly. He understood the balance between the understanding that was to be integrated and the importance of the tools to accomplish this goal. Some rabbis of His day did not “understand” this balance. They emphasized the physical aspect of the Mitzvot sometimes to the exclusion of the Mitzvot’s purpose. Thus the Messiah saw that they were so wrapped up in the tool that they lost sight of the purpose of the tool. This was the only point of contention between the Messiah and the rabbinical leaders of His day. Thus, in Matthew 23:23 He declares to the Jewish leaders, “For you tithe mint and dill and cumin, and have neglected the weightier provisions of the law; justice and mercy and faithfulness; but these are the things you should have done without neglecting the others.”

In the Middle Ages, a large quantity of time was spent studying and transmitting the teachings of the sages of the Second Temple Era. For these generations, the rabbi’s teaching combined with all that had gone before them was sufficient to give them a proper understanding of how the world should be. After years had passed, people began once again to lose sight of the purpose and direction of Mitzvot. Groups such as the Hasidim sought to correct this imbalance. For this generation, their teaching gave the people a correct understanding of Scripture, when combined with what they knew already.

With this background, some questions can be asked. Is the Talmud inspired? This is an awkward question to ask. The Torah is inspired in its entirety. The Oral Tradition is the Torah’s integration into one’s person, and thus is in a sense inspired because it is a reflection of the Torah. The Talmud is a logical exploration of the Oral Tradition and should be logically correct. It is important and authoritative but it functions as a tool. The Talmud is only a tool when it is used correctly, otherwise it could be a dangerous thing. Fortunately, because of its size, people do not study it unless they have a good reason.

Another question that could be addressed is whether or not the Talmud is a product of progressive revelation. This is absolutely not true! The Talmud is simply a crystallization, a reflection of the Oral Tradition. Our ability to understand the Oral Tradition in this present day has decreased to the extent that we need a portion of the Oral Tradition written down in order to understand it. The Lord has continually spoken to his people throughout the ages, but only to raise them back up to a certain level.

A third question is whether or not the Talmud is fixed and unbending. Yes and no. The Talmud reflects the perfect attitude that a person should attain, but unfortunately human beings are not perfect. Therefore the emphasis should be shifted from the Talmud to the Oral Tradition itself, which is constant for all people. It is possible that it may manifest itself with different emphases through various people’s understanding of it. A traditional Jew will make the assumption that the Talmud scholars knew enough about people that their descriptions of how Oral Tradition should manifest itself are consistent for people of all times and places. If too much emphasis is placed on the physical aspect of Mitzvot, one could totally miss the purpose for which the Mitzvot were given. For example, when a Jew dies it is a Mitzvah that he be buried in a plain pine box so that all Jews will have equal expenses in their burials. In Los Angeles, it is actually more expensive and a symbol of wealth if one can import a pine box from New York to Los Angeles. This totally negates what the rabbis were trying to say, and because the rabbis’ advice was misapplied, the Mitzvah did not achieve its purpose. It did not increase their understanding of Scripture.

Talmudic Law is a natural and integral part of the divinely revealed written Law. Each generation has lost a portion of its understanding of how the Lord wants the word to work. Each generating has been given teaching to bring them back to this level. The Mitzvot are one tool used to achieve this goal, but only if understood correctly. For any Jew and anyone who has an understanding of the Oral Tradition, the Mitzvot can increase this understanding in a very beautiful way.

Andrew P. Pilant, 1981

Emergency Alert!

The rent is due and we must raise $1,000 ASAP!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Posted on February 3, 2020Leave a comment on In Defense of Talmudic Law – “Traditional Messianic Judaism”Edit “In Defense of Talmudic Law – “Traditional Messianic Judaism””

The Prophet Like Moses

The Prophet Like Moses
By
James Scott Trimm



This weeks Torah Parsha is SHOFTIM (Deut. 16:18-21:9).  This Torah portion includes a very important Messianic Prophecy:

18 I will raise them up a prophet from among their brothers, like unto you, and I will put My words in his mouth, and he shall speak unto them all that I shall command him.
19 And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My Name, I will require it of him.
(Deut. 18:18-19 HRV)

The Thirteenth Century Rabbinic commentator Ralbag (Rabbi Levi ben Gershon) writes concerning this passage:

A prophet from the midst of you.- In fact the Messiah is such a Prophet as it is stated in the Midrash [Tanhuma] on the verse “Behold my Servant shall prosper” [Is. 52:13]… Moses by the miracles which he wrought brought a single nation to worship Elohim, but the Messiah will draw all peoples to the worship of Elohim.
(Ralbag on Duet. 18:18)

The Midrash Tanhuma (cited above) says:

It is written, Behold, my servant shall deal wisely, He shall be exalted, and extolled, and be very high (Isaiah 52:13). It means, He shall be more exalted than Abraham of whom it is written, ‘I lift up my hand’ (Genesis 14:22). He shall be more extolled than Moses of whom it is said, ‘As a nursing father beareth the nursing child’ (Numbers 11:12). ‘And shall be very high’—that is, Messiah shall be higher than the ministering angels.
(Midrash Tanhuma Is. 52:13)

Maimonides, in a letter to a Yemenite community, denounces a man claiming to be the Messiah saying:

The Messiah will be a very great Prophet, greater than all the Prophets with the exception of Moses our teacher…His status will be higher than that of the Prophets and more honorable, Moses alone excepted. The Creator, blessed be He, will single him out with features wherewith He had not singled out Moses; for it is said with references to him, “And his delight shall be in the fear of the Lord; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears.” (Isaiah 11:3)

The Dead Sea Scroll document 4Q175 also speaks of a Messianic Figure (clearly the Messiah) and applies Deut. 18:18-19 indicating that the Prophet “like Moses” was understood clearly as referring to the Messiah as far back as the Hasmoean period.

More insight on the Prophet Like Moses can be found in the Midrash Rabbah:

Another exposition of the text, ‘ My beloved is like a gazelle ‘: Israel, explained R. Isaac, said to the Holy One, blessed be He: ‘ Sovereign of the Universe! Thou hast told us that Thou wilt come to us first.’ ‘ My beloved is like a gazelle ‘; as the gazelle appears and then disappears, so the first redeemer appeared and then disappeared. R. Berekiah in the name of R. Levi said: Like the first redeemer so will the final redeemer be. The first redeemer was Moses, who appeared to them and then disappeared. For how long did he disappear from their sight? R. Tanhuma said: Three months; accordingly it is written, And they met Moses and Aaron, etc. (ib. V, 20).2 The final redeemer will also appear to them and then disappear.
(Midrash Rabbah Bamidbar 11:2)

Clearly here the two redeemers are Moses and the prophet like Moses, the Messiah.

We read in Exodus:

13 And Moshe said unto the people, Fear you not. Stand still, and see the salvation of YHWH, which He will work for you today! For whereas you have seen the Egyptians today, you shall see them again, no more, forever.
14 YHWH will fight for you, and you shall hold your peace.
(Ex. 14:13-14 HRV)

Therefore we have a picture of the “salvation of YHWH” in Exodus 14:19-29

19 And the angel of Elohim, who went before the camp of Yisra’el, removed, and went behind them. And the pillar of cloud removed from before them, and stood behind them.
20 And it came between the camp of Egypt and the camp of Yisra’el. And there was the cloud and the darkness here, yet gave it light by night there: and the one came not near the other all the night.
21 And Moshe stretched out his hand over the sea. And YHWH caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.
22 And the children of Yisra’el went into the midst of the sea upon the dry earth, and the waters were a wall unto them on their right hand, and on their left.
23 And the Egyptians pursued, and went in after them into the midst of the sea; all Pharaoh’s horses, his chariots, and his horsemen.
24 And it came to pass in the morning watch, that YHWH looked forth upon the host of the Egyptians, through the pillar of fire and of cloud, and discomfited the host of the Egyptians.
25 And He took off their chariot wheels, and made them to drive heavily, so that the Egyptians said, Let us flee from the face of Yisra’el, for YHWH fights for them against the Egyptians.
26 And YHWH said unto Moshe: Stretch out your hand over the sea, that the waters may come back upon the Egyptians; upon their chariots, and upon their horsemen.
27 And Moshe stretched forth his hand over the sea, and the sea returned to its strength when the morning appeared. And the Egyptians fled against it, and YHWH overthrew the Egyptians in the midst of the sea.
28 And the waters returned and covered the chariots, and the horsemen, even all the host of Pharaoh that went in after them into the sea: there remained not so much as one of them.
29 But the children of Yisra’el walked upon dry land, in the midst of the sea, and the waters were a wall unto them on their right hand, and on their left.
(Ex. 14:19-29 HRV)

The first century Jewish writer Philo comments on this passage saying:

(2.265) Again, when you see, amid the wars and disasters of life, the merciful hand of God and his favourable power held over you and standing in defence of you, be silent yourself; for that champion stands in no need of any assistance. And there are proofs of this fact recorded in the sacred writings; such, for instance, as the verse, “The Lord will fight for us, and ye shall be Silent.” (Ex 14:14.)
(2.266) And if you see the genuine offspring and the firstborn of Egypt destroyed, namely desire, and pleasures, and pain, and fear, and iniquity, and mirth, and intemperance, and all the other qualities which are similar and akin to these, then marvel and be silent, dreading the terrible power of God;
(Philo; Dreams Book 2; 40; 265-266)

So Philo sees an allegory here where the “Egyptians” represent “desire, and pleasures, and pain, and fear, and iniquity, and mirth, and intemperance, and all the other qualities which are similar and akin to these.” In other words Philo sees the Egyptians as representing the sin-nature which the Rabbis call the Yetzer Ra, the Evil inclination.

The first redeemer (Moses) delivered us from the Egyptians, but the second redeemer (the Messiah) would deliver us from the Evil Inclination.

Ramban (Rabbi Moshe ben Nachman) (1194-1270 C.E.) wrote one of the most authoritative Torah commentaries in Rabbinic Judaism.   He says on this topic:

And YHWH your Elohim will circumcise your heart (Deut. 30:6)  It is this which the Rabbis have said, “If someone comes to purify himself, they assist him” [from on High]. The verse assures you that you will return to Him with all your heart and He will help you.

This following subject is very apparent from Scripture: Since the time of Creation, man has had the power to do as he pleased, to be righteous or wicked. This [grant of free will] applies likewise to the entire Torah period, so that people can gain merit upon choosing the good and punishment for preferring evil. But in the days of the Messiah, the choice of their [genuine] good will be natural; the heart will not desire the improper and it will have no craving whatever for it. This is the “circumcision” mentioned here, for lust and desire are the “foreskin” of the heart, and circumcision of the heart means that it will not covet or desire evil.

Man will return at that time to what he was before the sin of Adam, when by his nature he did what should properly be done, and there were no conflicting desires in his will, as I have explained in Seder Bereshit.

It is this which Scripture states in [the Book of] Jeremiah 31:30], Behold, the days come, says YHWH, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers ..etc. But this is the covenant that I will make with the house of Israel after those days, says the Eternal, I will put my Law in their inward parts, and in their heart will I write it.

This is a reference to the annulment of the evil instinct and to the natural performance by the heart of its proper function. Therefore Jeremiah said further, and I will be their Elohim, and they shall be My People; and they shall teach no more every man his neighbor, and every man his brother, saying: ‘Know YHWH; ‘for they shall all know Me, from the least of them to the greatest of them

Now, it is known that the imagination of man’s heart is evil from his youth and it is necessary to instruct them, but at that time it will not be necessary to instruct them [to avoid evil] for their evil instinct will then be completely abolished. And so it is declared by Ezekiel, A new heart will I also give you, and a new spirit will I put within you; and I will cause you to walk in My statutes . (Ezekiel 36:26)

The new heart alludes to man’s nature, and the [new] spirit to the desire and will. It is this which our Rabbis have said : “And the years draw nigh, when you shall say: I have no pleasure in them; these are the days of the Messiah, as they will offer opportunity neither for merit nor for guilt,” for in the days of the Messiah there will be no [evil] desire in man but he will naturally perform the proper deeds and therefore there will be neither merit nor guilt in them, for merit and guilt are dependent upon desire.
(Ramban on Deut. 29:6)

This Midrash Rabbah (cited above) preserves a tradition which tells us that the Messiah would, like Moses, be revealed, then disappear and then be revealed again.  The coming of Messiah would be like Moses, who was revealed to Israel.  Then he disappeared when he ascended to commune with Elohim on Mt. Sinai.  While he was gone there was a great apostasy, and many believed he would never return (Ex. 32:1).  When he returned he separated and judged the people and condemned those who had not repented (Ex. 32:26-28).  The Midrash is telling us that the coming of Messiah would parallel these events.

Now in Deut. 18:19 the Torah says of those who do not give heed to this Messiah “I [Elohim] will require it of him.”  What does this mean?

The Targum Onkelos to this phrase is even stronger saying “My Word shall take vengeance upon him” and similarly the Greek Septuagint translator rendered the phrase “I shall take vengeance upon him.”. The Mishnah explains the phrase “I will require it of him” to mean “death at the hands of heaven”:

“HIS DEATH IS AT THE HANDS OF HEAVEN. FOR IT IS WRITTEN, [AND IT SHALL COME TO PASS, THAT WHOSOEVER WILL NOT HEARKEN UNTO MY WORDS WHICH THE PROPHET SHALL SPEAK IN MY NAME.] I WILL REQUIRE IT OF HIM (DEUT. 18:19).”
(m.San. 11:5)

And as it is again said in the Talmud:

But he who suppresses his prophecy, or disregards the words of a prophet, or a prophet who transgresses his own words is slain by Heaven, for it is written, All it shall come to pass, that whosoever will not hearken

: now this may be understood [as implying] to proclaim’ and ‘hearkening himself’ unto my words; and the verse concludes, I will require it of him (Deut. 18:19), i.e., [he shall be slain] by Heaven.
(b.San. 89a)


Certainly the Torah not only foretells the coming of Messiah, it requires every Torah Observant Jew to accept and follow this Messiah.
HaSatan wishes “to steal and to kill and to destroy” (Jn. 10:10) and he knows the time is short and has stepped up his war with those who proclaim both Torah Observance and Faith in Messiah (the two pillars of Nazarene Judaism) (Rev. 12:12, 17; 13:7). But no weapon forged against us will prosper (Is. 54:17).

Emergency Alert!

The rent is due and we must raise $1,000 ASAP!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Posted on February 2, 2020Leave a comment on The Prophet Like MosesEdit “The Prophet Like Moses”

Hebraic Stoicism Video

Posted on February 1, 2020Leave a comment on Hebraic Stoicism VideoEdit “Hebraic Stoicism Video”

The Lord said to My Lord – Psalm 110 and the Messiah

The Lord said to My Lord
Psalm 110 and the Messiah
By
James Scott Trimm



In the Book of Matthew we read:

41 Now while the P’rushim were assembled, Yeshua asked them, saying:
42 How seems it to you concerning the Messiah? Whose Son is He? And they said to Him, He is the Son of David.
43 But He said to them: And how then spoke David, by the Ruach HaKodesh calling Him, My Adon, saying,
44 YHWH said to my Adon: Sit you on My right hand, until I make Your enemies the footstool of your feet?
45 If David then calls Him, My Adon: how is He his son?
46 And they could not return Him a word: neither did any man wish again to question Him further from that day.
(Matthew 22:41-46 HRV)

Here Yeshua cites Psalm 110 which reads (in its entirety):

1 A Psalm of David. (110:1) YHWH says unto my Adon: Sit you at My right hand, until I make your enemies your footstool.
2 The rod of Your strength, YHWH will send out of Tziyon. Rule you in the midst of your enemies.
3 Your people offer themselves willingly in the day of your warfare; in adornments of Set-Apartness: from the womb of the dawn, yours is the dew of your youth.
4 YHWH has sworn, and will not repent: You are a cohen forever after the manner of MalkiTzadek.
5 YHWH, at your right hand, does crush kings in the day of His wrath.
6 He will judge among the nations: He fills it with the dead bodies. He crushes the head over a wide land.
7 He will drink of the brook in the way: therefore will he lift up the head.
(Ps. 110:1-7 HRV)

Yeshua identifies himself as the Messiah as being the “my Adon” who YHWH speaks to in verse 1.

The Midrash Tehillim (Midrash on Psalms) identifies the “My Adon” of Psalm 110:1 as Messiah.  According to the Midrash Tehillim:

The Lord said to my Lord,
Sit you at My right hand.
To the Messiah it will also be said,
and in mercy the throne be established;…
(Midrash Tehillim on Ps. 110:1)

Tovia Singer and other anti-missionaries (and others who question the deity of Messiah) insist that the “my Adon” of this passage is not YHWH.

However this identification is based on one of the “Tikkun Soferim”, the “emendations of the scribes”


While in verse 5 the Masoretic Text has “Adonai”, this is one of 134 places where the Masoretic Text reads “Adonai” but which the Masorah indicates that the text originally read “YHWH” and had been altered by the scribes in an attempt on their part to clarify the text. A copy found at the Cairo Geniza also has “YHWH” here.

The scribes changed YHWH to Adonai in verse 5 because they did not want you to “mistakenly” identify the “My Adon” on the right hand of YHWH in verse 1 with the “YHWH” on the right and in verse 5.

As Jeremiah warns us:

8 How do you say, We are wise, and the Torah of YHWH is with us? Behold, certainly in vain, has wrought the vain pen of the scribes.
9 The wise men are ashamed; they are dismayed and taken. Behold, they have rejected the word of YHWH, and what wisdom is in them?
(Jer. 8:8-9 HRV)

Tovia Singer’s argument is based on an admittedly altered text.  Singer elsewhere condemns those who “mess with” the text, yet here his entire argument is based on a text that was admittedly altered to prevent it from saying what it actually says. 

Verse 5 tells us that the “Adon” on the right is also “YHWH”.  The original reading of Psalm 110:5 identified the Adon on the right hand of YHWH as YHWH.

The Zohar make it clear that the “My Adon” of Psalm 110:1 is YHWH.  According to the Zohar in this verse one aspect of the Godhead is speaking to another aspect of the Godhead:

Rabbi Simeon further gave an exposition of the verse:
The Lord said to my Lord,
Sit at my right hand
Until I make your enemies your footstool (Ps. 110:1)
“The Lord says unto my Lord”:
to wit, the upper grade [of the Godhead],
said to the lower [grade of the Godhead],
“sit at My right hand”,…
(Zohar 1:50b)

Verse 4 of Psalm 110 identifies this figure as “Melchizadek.”  This Melchizadek figure was especially important to the Essenes.  One document found at Qumran commonly called the Melchizadek document (11Q13) deals with this Melchizadek figure.  This document quotes from Isaiah 61:1 but substitutes “Melchizadek” for YHWH.  The document goes on to call this Melchizadek figure both “El” and “Elohim” and to identify him with the Messiah who is “cut-off’ in Dan. 9:27:

(…) And concerning what Scripture says, “In this year of Jubilee you shall return, everyone f you, to your property” (Lev. 25:13) And what is also written; “And this is the manner of the remission; every creditor shall remit the claim that is held against a neighbor, not exacting it of a neighbor who is a member of the community, because God`s remission has been proclaimed” (Deut.15:2) the interpretation is that it applies to the Last Days and concerns the captives, just as Isaiah said: “To proclaim the Jubilee to the captives” (Isa. 61:1) (…) just as (…) and from the inheritance of Melchizedek, for (… Melchizedek), who will return them to what is rightfully theirs. He will proclaim to themthe Jubilee, thereby releasing them from the debt of all their sins.  He shall proclaim this decree in the first week of the jubilee period that follows nine jubilee periods. Then the “Day of Atonement” shall follow after the tenth jubilee period, when he shall atone for all the Sons of Light, and the people who are predestined to Melchizedek.  (…) upon them (…) For this is the time decreed for the “Year of Melchizedek`s favor”, and by his might he will judge Elohim`s holy ones and so establish a righteous kingdom, as it is written about him in the Songs of David ; “An ELOHIM has taken his place in the council of EL; in the midst of the ELOHIM he holds judgment” (Ps. 82:1). Scripture also says about him;  “Over it take your seat in the highest heaven; A divine being will judge the peoples” (Ps. 7:7-8) Concerning what scripture says ; ” How long will you judge unjustly, and show partiality with the wicked? Selah” (Ps. 82:2), the interpretation applies to Belial and the spirits predestined to him, because all of them have rebelled, turning from Elohim`s precepts and so becoming utterly wicked. Therefore Melchizedek will thoroughly prosecute the vengeance required by Elohim`s statutes. Also, he will deliverall the captives from the power of Belial, and from the power of all the spirits destined to him. Allied with him will be all the “righteous ELOHIM”(Isa. 61:3). (The …) is that whi(ch …all) the ELOHIM.

The visitation is the Day of Salvation that He has decreed through Isaiah the prophet concerning all the captives, inasmuch as Scripture says, “How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion “Your ELOHIM reigns”.” (Isa. 52:7)This scriptures interpretation : “the mountains” are the prophets, they who were sent to proclaim Elohim`s truth and to prophesy to all Israel. “The messengers” is the Anointed of the spirit, of whom Daniel spoke; “After the sixty-two weeks, an Anointed shall be cut off” (Dan. 9:26) The “messenger who brings good news, who announces Salvation”is the one of whom it is written; “to proclaim the year of YHWH`s favor , the day of the vengeance of our Elohim; to comfort all who mourn” (Isa. 61:2) This scripture’s interpretation: he is to instruct them about all the periods of history for eternity (… and in the statutes) of the truth. (…) (…. dominion) that passes from Belial and returns to the Sons of Light (….) (…) by the judgment of God, just as t is written concerning him;”who says to Zion “Your ELOHIM reigns” (Isa. 52:7) “Zion” is the congregation of all the sons of righteousness, who uphold the covenant and turn from walking in the way of the people. “Your ELOHIM” is Melchizedek, who will deliver them from the power of Belial. Concerning what scripture says, “Then you shall have the trumpet sounded loud; in the seventh month . . . ” (Lev. 25;9)
(11Q13 Col. 2)

The Book of Hebrews in an extended homiletic Midrash on Psalm 110 which also identifies Messiah with this Melchizadek figure.

Philo makes a very interesting comment concerning the Torah command of the cities of refuge (Num. 35:6-28; Josh. 20:1-9). The Torah says:

And the assembly shall deliver the manslayer, out of the hand of the avenger of
blood, and the assembly shall restore him to his city of refuge, where he was fled. And he shall dwell therein until the death of the High Priest, who was anointed with the Set-Apart oil.
(Numbers 35:25)

Philo makes an interesting observation on this passage, he writes:

The fourth and last of the points which we proposed to discuss, is the appointing as a period for the return of the fugitives the death of the high priest, which, if taken in the literal sense, causes me great perplexity; for a very unequal punishment is imposed by this enactment on those who have done the very same things, since some will be in banishment for a longer time, and others for a shorter time; for some of the high priests live to a very old age, and others die very early, and some are appointed while young men, and others not until they are old. And again of those who are convicted of unintentional homicide, some have been banished at the beginning of the high priest’s entrance into office, and some when the high priest has been at the very point of death. So that some are deprived of their country for a very long time, and others suffer the same infliction only for a day, if it chance to be so; after which they lift up their heads, and exult, and so return among those whose nearest relations have been slain by them. This difficult and scarcely explicable perplexity we may escape if we adopt the inner and allegorical explanation in accordance with natural philosophy. For we say that the high priest is not a man, but is the Word (Logos) of God, who has not only no participation in intentional errors, but none even in those which are involuntary.
(On Flight 106-108)

Elsewhere he writes:

XXVI. (82) But Melchisedek shall bring forward wine instead of water, and shall give your souls to drink, and shall cheer them with unmixed wine, in order that they may be wholly occupied with a divine intoxication, more sober than sobriety itself. For the Word is a priest, having, as its inheritance the true God, and entertaining lofty and sublime and magnificent ideas about him, “for he is the priest of the most high God.”{38}{Genesis 14:18.} Not that there is any other God who is not the most high; for God being one, is in the heaven above, and in the earth beneath, and there is no other besides Him.”{39}{Deuteronomy 4:39.} But he sets in motion the notion of the Most High, from his conceiving of God not in a low and grovelling spirit, but in one of exceeding greatness, and exceeding sublimity, apart from any conceptions of matter.
(“De Allegoriis Legum,” iii. 26).

Moreover Philo taught the “Word” (Logos) and the Messiah are one and the same:

“The head of all things is the eternal Word (Logos) of the eternal God, under which, as if it were his feet or other limbs, is placed the whole world, over which He passes and firmly stands. Now it is not because Messiah is Lord that He passes and sits over the whole world, for His seat with His Father and God but because for its perfect fullness the world is in need of the care and superintendence of the best ordered dispensation, and for its own complete piety, of the Divine Word (Logos), just as living creatures (need) a head, without which it is impossible to live.”
(Q&A on Exodus, II, 117)

Philo thus concludes that the Messiah is the Word and the true High.  If we follow Philo’s logic through, then through the death of the Messiah, these exiles are set free.

The “My Adon” of Psalm 110:1 is the Messiah.  He is the Melchizadek figure, the heavenly High Priest of Ps. 110:4.  And he is the YHWH on the right hand in Ps. 110:5. 

Emergency Alert!

The rent is due and we must raise $1,000 ASAP!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Posted on January 31, 2020Leave a comment on The Lord said to My Lord – Psalm 110 and the MessiahEdit “The Lord said to My Lord – Psalm 110 and the Messiah”

Out of Egypt I have Called My Son

Out of Egypt I have Called My Son
By
James Scott Trimm

We read in the Goodnews according to Matthew:

13 And after they had departed, and behold, the angel of YHWH appeared to Yosef in a dream, saying: Arise, take the boy and His mother, and flee you away into Egypt and be there. And there you will stay until I return to you: for Herod is seeking to put the boy to death.
14 And he arose, <and did as the angel had said to him,> and took up the boy and His mother by night, and departed into Egypt,
15 And was there until the death of Herod: to fulfill what was spoken from YHWH by the prophet, who said, From out of Egypt I have called, My Son. (Hosea 11:1)
(Matt. 2:13-15 HRV)

In an attempt to discredit this account, as well as the Messiahship of Yeshua, Tovia Singer and other anti-missionaries have claimed that Matthew quotes this passage of Hosea totally out of context. In reality Matthew’s use of this passage as a Messianic prophecy is perfectly justified, and in fact shows a great deal of Jewish insight.

First off it is important to have a basic understanding of Jewish hermeneutics. In Judaism it is understood that there are four levels of understanding of a passage, which correspond to the four Hebrew letters that spell the Hebrew word PaRDeS (Paradise) The word PRDS is also an acronym (called in Judaism “notarikon”) for:

[P]ashat (Heb. “simple”) The plain, simple, literal level of understanding.
[R]emez (Heb. “hint”) The implied level of understanding.
[D]rash (Heb. “search”) The allegorical, typological or homiletically level of understanding.
[S]od (Heb. “hidden”) The hidden, secret or mystical level of understanding.

These are the four levels of understanding. The Four Gospels each express one of these four levels of understanding of the life of Yeshua.

The Pashat Gospel is Mark. Mark wrote a simple, brief, concise, pashat account of Yeshua’s life for the Goyim (Gentiles) while he was in Babylon with Kefa (1Kefa 5:13). He wrote his Gospel in the Syriac dialect of Aramaic for his Syrian and Assyrian readers in Babylon. Mark thus compiled material from Matthew and Luke and simplified it to create a simple version for Goyim. .

The Remez Gospel is Luke. Luke wrote a more detailed account for the High Priest Theophilus (a Sadducee). The Sadducees were rationalists and sticklers for details.

The Drash Gospel is Matthew. Matthew presents his account of Yeshua’s life as a Midrash to the Pharisees, as a continuing story tied to various passages from the Tanak As a drash level account Matthew also includes a number of parables in his account.

The Sod Gospel is Yochanan (John). Yochanan addresses the Mystical Essene sect and concerns himself with mystical topics like light, life, truth, the way and the Word. Yochanan includes many Sod interpretations in his account. For example Yochanan 1:1 presents a Sod understanding of Gen. 1:1. Yochanan 3:14; 8:28 & 12:32 present a Sod understanding of Num. 21:9 etc.).

Now let us return to Hosea 11:1 where we read:

When Israel was a child, then I loved him,
And out of Egypt I called My son.

This passage draws from the Torah Exodus 4:22-23:

Then you shall say to Pharaoh,
“Thus says YHWH:
‘Israel is my first-born son.
I have said to you, ‘Let My son go,
That he may worship Me,’
Yet you refuse to let him go.
Now I will slay your first-born son.’”
(Sh’mot (Ex.) 4:22-23)

Now if Israel is the first-born son of YHWH spoken of in these passages, then why did Matthew apply this passage (Hoshea 11:1) to the Messiah?

Why in the world does YHWH identify Israel as His first-born son? Why does Matthew identify Messiah as His son? Who in Judaism is the first-born Son of YHWH? Why the apparent confusion? Is Matthew really taking Hoshea 11:1 out of context?

No Matthew is giving a Midrash, a Drash understanding of Hosea 11:1 and Exodus 4:22-23. In order to understand this Midrash it is important to understand the concept of the “firstborn Son of Yah” in Judaism.

The firstborn Son of Yah referenced in the Zohar and is the Middle Pillar of the Godhead which the Zohar identifies as “The Son of Yah”. The Zohar describes the three pillars of the Godhead as follows:

Then Elohim said, “Let thee be light; and there was light.
And Elohim saw that the light was good…
Why, it may be asked, was it necessary to repeat the word “light” in this verse? The answer is that the first “light” refers to the primordial light which is of the Right Hand, and it is destined for the “end of days”; while the second “light” refers to the Left Hand, which issues from the Right.
The next words, “And God saw the light that it was good” (Gen. 1:4), refer to the pillar which, standing midway between them, unites both sides, and therefore when the unity of the three, right, left, and middle, was complete, “it was good”, since there could be no completion until the third had appeared to remove the strife between Right and Left, as it is written, “And God separated between the light and between the darkness.”…
This is the Middle Pillar: Ki Tov (that it was good) threw light above and below and on all other sides, in virtue of YHWH, the name which embraces all sides.
(Zohar 1:16b)

The right and left pillars are assigned as Mother and Father, the middle pillar, which balances the feminine and masculine characteristics from the male and female sides, is identified in the Zohar as “the Son of Yah”. The Zohar says:

Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the Godhead, which is the Son of Yah.
(Zohar 2:115)

In another Passage the Zohar has:

We may also translate, “he who withholds blessings from the Son”, whom the Father and Mother have crowned and blessed with many blessings, and concerning whom they commanded, “Kiss the son lest he be angry” (Ps. II, 12), since he is invested both with judgement (gevurah) and with mercy (chesed).
(Zohar 3:191b)

And elsewhere the Zohar says of the Son:

The Holy One, blessed be He, has a son, whose glory (tifret) shines from one end of the world to another. He is a great and mighty tree, whose head reaches heaven, and whose roots are set in the holy ground, and his name is “Mispar” and his place is in the uppermost heaven… as it is written, “The heavens declare (me-SaPRim) the glory (tifret) of God” (Ps. 19:1). Were it not for this “Mispar” there would be neither hosts nor offspring in any of the worlds.
(Zohar 2:105a)

This is intended to point the reader back to a familiar passage from the Bahir:

Why are they called Sephirot?
Because it is written (Psalm 19:2),
“The heavens declare (me-SaPRim) the glory (tifret) of God.”
(Bahir 125)

According to the Zohar, the Middle Pillar of the Godhead is not only known as the “Son of Yah” but also as “Metatron”:

Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the godhead,
which is the Son of Yah.
(Zohar 2:115)

The Middle Pillar is also known as “Metatron”:

The Middle Pillar [of the godhead] is Metatron,
Who has accomplished peace above,
According to the glorious state there.
(Zohar 3:227)

In the Zohar we are also told that Metatron is “the firstborn”:

“And Abraham said to his oldest servant of his house…” (Gen. 24:2) Who is this of whom it said “his servant?” In what sense must this be understood? Who is this servant? R. Nehori answered:
“It is in no other sense to be understood than expressed in the word “His servant,”
His servant, the servant of Elohim, the chief to His service. And who is he? Metatron, as said. He is appointed to glorify the bodies which are in the grave.
This is the meaning of the words “Abraham said to His servant” that is to the servant of Elohim. The servant is Metatron, the eldest of His [YHWH’s] House, who is the firstborn of all creatures of Elohim, who is the ruler of all He has; because Elohim has committed to Him the government over all His hosts.
(Zohar 1:129b)

So in Judaism both Israel and “The Son of Yah” are identified as the “first-born Son of YHWH”.

According to the first century Jewish writer Philo, this firstborn Son of Elohim is also known as “The Word:

Philo Writes of the Word (Logos):

For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own firstborn son. The other is the rational soul, the priest of which is the real true man,
(On Dreams 215)

And if there be not as yet any one who is worthy to be called a son of God, neverthless let him labour earnestly to be adorned according to his Firstborn Word, the eldest of his angels, as the great archangel of many names; for He is called, “the Authority”, and “the Name of God”, and “the Word”, and “man according to God’s image”, and “He who sees Israel”. . . For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred Word; for the image of God is his most ancient word.
( On the Confusion of Tongues XXVIII:146-147)

Thus, indeed, being a shepherd is a good thing, so that it is justly attributed, not only to kings, and to wise men, and to souls who are perfectly purified, but also to God, the ruler of all things; and he who confirms this is not any ordinary person, but a prophet, whom it is good to believe, he namely who wrote the psalms; for he speaks thus, “The Lord is my shepherd, and he shall cause me to lack Nothing;” (Ps. 23:1.) and let every one in his turn say the same thing,
for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutenant of the great king; for it is said somewhere, “Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road.”(Ex. 23:20.)
(On Husbandry 50-51)

Furthermore Philo tells us that “The Word” (Logos) and the Messiah are one and the same:

“The head of all things is the eternal Word (Logos) of the eternal God, under which, as if it were his feet or other limbs, is placed the whole world, over which He passes and firmly stands. Now it is not because Messiah is Lord that He passes and sits over the whole world, for His seat with His Father and God but because for its perfect fullness the world is in need of the care and superintendence of the best ordered dispensation, and for its own complete piety, of the Divine Word (Logos), just as living creatures (need) a head, without which it is impossible to live.”
(Q&A on Exodus, II, 117)

So when YHWH says in Sh’mot (Ex.) 4:22-23 and Hoshea 11:1 that Israel is his first-born son he is speaking allegorically. He is comparing Israel to Messiah.

And when Mattitiyahu quotes Hoshea 11:`1 and applies this sonship to Messiah he is referring to the reality behind the allegory of Hosea 11:1 and Sh’mot 4:22-23. In effect Matthew is saying that Yeshua the Messiah is the figure that later Rabbinic Judaism came to call “The Son of Yah”. Therefore the Torah in Sh’mot 4:22-23 is prompting us that there is an allegorical relationship between Israel and Messiah:

So how is the Messiah allegorically like Israel?

* Both made a major impact on the world.

* Both were born through a biological miracle on their mother’s womb.

* Both were taken into Egypt to save their lives.

* Both are called up out of Egypt.

* Both have been despised and rejected by man.

* Rome attempted to execute each of them.

* Both are resurrected never to die again.

By saying, “Israel is my first-born son”, ELOHIM is saying that by oppressing Israel, it is as if Pharaoh was oppressing the Son of Yah, the Messiah himself.

In fact the Tanya makes use of this same allegory which connects the Son of Yah as spoken of in the Zohar with Israel:

So, allegorically speaking, have the souls of Jews risen in the [Divine] thought, as it is written, “My firstborn son is Israel,” and “Ye are children unto the Lord your G-d”. That is to say, just as a child is derived from his father’s brain, so— to use an anthropomorphism— the soul of each Israelite is derived from G-d’s (blessed be He) thought and wisdom.
(Tanya; Likutei Amarim; Chapter 2)

Similarly is it with the human soul, which is divided in two— sechel (intellect) and middot (emotional attributes). The intellect includes chochmah, binah and da at (ChaBaD), whilst the middot are love of G-d, dread and awe of Him, glorification of Him, and so forth. ChaBaD (the intellectual faculties) are called “mothers” and source of the middot, for the latter are “offspring” of the former.
(Tanya; Likutei Amarim; Chapter 3)

Emergency Alert!

The rent is due and we must raise $1,000 ASAP!

As you know we have been digging ourselves out of a budget shortfall.  As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.

If you can make a one time donation of $500 or $1,000 dollars to support this work.


Donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

And don’t forget to join the conversations at the NazareneSpace Social Network

Posted on January 30, 2020Leave a comment on Out of Egypt I have Called My SonEdit “Out of Egypt I have Called My Son”

What is Hebraic Stoicism?

According to Wikipedia:

Stoicism is a school of Hellenistic philosophy which was founded by Zeno of Citium, in Athens, in the early 3rd century BC. Stoicism is a philosophy of personal ethics informed by its system of logic and its views on the natural world.

However, Stoicism was also a Jewish Philosophy, from at least as early as the time of the Maccabees, and arguably as early as Moses, which flourished at least until the early second Century CE.

Many Jews in ancient times maintained that the principles of “Helemistic philosophy” and “Stoicism” in particular, actually originated from the ancient Hebrews, and were borrowed by the Greeks.

The Alexandrian Jewish writer Aristoblus, wrote in the Second Century BCE:

“It is evident that Plato imitated our Torah and that he had investigated thoroughly each of the elements in it. For it had been translated by others before before Demetrius Phalereus, before the conquests of Alexander and the Persians.”
(Aristoblus; Fragment 3; quoted in Eusebius 12:12:1f)

“And it seems to me that Pythagoras, Socrates, and Plato with great care follow him [Moses] in all respects. They copy him when they say they hear the voice of God, and they contemplate the arrangement of the universe, so carefully made and so unceasingly held together by God.
(Aristoblus; Fragment 4; quoted in Eusebius 13:13:4)

Aristoblus saw in these “Greek” philosophies, concepts that could be found much earlier in his Jewish Scriptures. Likewise the Jewish writer Philo of Alexandria, in the first Century, expounded upon the Torah, finding these same ideas in it.

The book of 4th Maccabees, likewise expounds principles of Stoicism, citing as examples, passages and narratives from the Tanak and the Channukah story as given in 2Maccabees.

And when the Mishna presents Simeon Ben Zoma’s four Stoic paradoxes (late first to early second century), he shows how each may be derived from a passage in the Tanak:

Ben Zoma would say:
Who is wise? He who learns from everyone. As is stated (Psalms 119:99): “From all my teachers I have grown wise”;
Who is strong? He who controls his impulses. As is stated (Proverbs 16:32), “Better one who is slow to anger than one with might, one who rules his spirit than the captor of a city.”;
Who is rich? He who is happy with what he has. As is stated (Psalms 128:2): “If you eat of toil of your hands, fortunate are you, and good is to you”; “fortunate are you” in this world, “and good is to you” in the World to Come;
Who is honored? He who honors everyone! As is stated (1 Samuel 2:30): “For to those who honor me, I accord honor; those who scorn me shall be demeaned;”.
(Pirkei Avot 4:1)

Hebraic Stoicism is a renascence of the ancient Stoic Wisdom of the Hebrews.

Some of the basic points of Hebraic Stoicism are:

  1. “The Torah corresponds to the world and the world to the Torah, and that a man who is obedient to the Torah, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.” (Philo, On Creation 3)
  2. “Elohim fashioned man, he planted in him emotions and inclinations, but at the same time he enthroned the mind among the senses as a sacred governor over them all. To the mind he gave the Torah; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous.” (4Macc. 2:21-23) “emotions are the causes of all good and of all evil; of good when they submit to the authority of dominant reason, and of evil when they break out of bounds and scorn all government and restraint.” (Philo; Life of Moses 1; VI, 26)
  3. Ultimately we cannot control anything external. Worry is irrational, and a form of fear. The only thing we truly control is what we think, and as a result, how we choose to feel.
  4. The Memra (Word) is a rational intellect which permeates the universe. This results in the universe having a sort of intent or will, known as “providence” (not to be confused with predestination). While we have a freewill, it may be compared to a dog on a leash attached to a moving wagon.
  5. A man who lives by these principles will manifest four key “labors of wisdom” or “virtues”: wisdom, temperance, justice and courage.

I want to invite everyone who is interested in this renascence of “Hebraic Stoicism” to join us in building a Hebraic Stoicism community online.

Join us at the Hebraic Stoicism Facebook group

And like the Hebraic Stoicism Facebook page at: Posted on January 28, 2020Leave a comment on What is Hebraic Stoicism?Edit “What is Hebraic Stoicism?”

Kiss the Son

KISS THE SON
THE DECEPTION OF TOVIA SINGER
By
James Scott Trimm

In Psalm 2 we read:

The kings of the earth stand up,
And the rulers take counsel together,
Against YHWH, and against His Messiah:…
I will tell of the decree:
YHWH said to me: “You are My Son,”
This day have I begotten you….
Kiss the Son, lest he be angry…
(Ps. 2:2, 7, 12)

Now in his deceptive anti-Missionary tape set titled (wrongly) “Lets Get Biblical” Tovia Singer refers to Psalm 2:12 saying “The word BAR in Hebrew does not quite mean ‘son’.”

Tovia goes on to say:

“What we do is we look at all the other places where the word BAR exists and what I did for you is I did you a favor. I showed you every single place where the word BAR appears in the Book of Psalms and you will notice that isn’t it odd that the King James Bible everywhere that the word appears in all its forms is always translated cleanliness or purity? Why if that word truly means son or sonship why isn’t it translated that way in other places?”

Notice here that Singer plays a shell game. He starts out suggesting “we look at all the other places where the word BAR exists” then he leads you to believe that he has done this for you, but he has played a switch on you for what he actually has done instead is “showed you every single place where the word BAR appears in the Book of Psalms”. Then he switches back claiming to have shown that “everywhere that the word appears in all its forms is always translated cleanliness or purity”. And then poses the question “Why if that word truly means son or sonship why isn’t it translated that way in other places?”.

So he begins by telling you that we need to look at EVERY passage where the word appears, he then shows you ONLY the passages where the word appears in Psalms, then he CLAIMS to have proven that BAR is always translated “cleanliness or purity” and never as “son”.

The reason for this deception is that Singer knows full well that if we were to enlarge the search by even looking at the neighboring book of Proverbs we would find Proverbs 31:2 where we read:

“What, my son? And what, O son of my womb? And what, O son of my vows?”
(Proverbs 31:2 Jewish Publication Society version)

Every translation I have ever seen, be it Jewish, Christian or Secular renders BAR as “son” in this verse. So now you see why Singer plays the shell game. He has to tell you that he is showing you “all the other places where the word BAR exists” while he really only looks at the book of Psalms, and then he pretends to have shown you “everywhere where the word appears” for the sole purpose of deceiving you, because he cannot honestly look at all of the passages, or even to the neighboring book of Proverbs or you could plainly see that the word BAR can be and is translated from Hebrew as “son”, even in Jewish sources.

In fact Jewish sources attest to “son” as a meaning of BAR in Hebrew even though Singer claims “The word BAR in Hebrew does not quite mean ‘son’.” In the Student’s Hebrew and Chaldee Dictionary to the Old Testament by Alexander Harkavy published by the Hebrew Publishing Company in 1914 we read “In Heb. BAR [as Aramaic for “son”] occurs only in poetry Pr. 31,2.”
(p. 68 column 8). The reader may notice that Psalms is also poetry, so Singer is plain wrong when he declares “The word BAR in Hebrew does not quite mean ‘son’.”.

In fact the tenth century Jewish scholar Abraham Ibn ‘Ezra writes in his commentary on this very passage:

“Serve YHWH” (Ps. 2:7) refers to YHWH’ and “kiss the son (BAR)” (Ps. 2:12) refers to His Messiah; and behold the presence of BAR, is like that of “What, my son (BAR)…”
(Prov. 31:2)”

Notice Ibn ‘Ezra not only understands BAR here to mean “son” but identifies this “son:” as the Messiah!

BAR in Psalm 2:12 is also understood to mean “son” in the Zohar:

We may also translate, “he who withholds blessings from the Son”, whom the Father and Mother have crowned and blessed with many blessings, and concerning whom they commanded, “Kiss the son lest he be angry” (Ps. II, 12), since he is invested both with judgement (gevurah) and with mercy (chesed).
(Zohar 3:191b)

This “son” referenced in the Zohar is the Middle Pillar of the Godhead which the Zohar identifies as “The Son of Yah”. The Zohar describes the three pillars of the Godhead as follows:

Then Elohim said, “Let thee be light; and there was light.
And Elohim saw that the light was good…
Why, it may be asked, was it necessary to repeat the word “light” in this verse? The answer is that the first “light” refers to the primordial light which is of the Right Hand, and it is destined for the “end of days”; while the second “light” refers to the Left Hand, which issues from the Right.
The next words, “And God saw the light that it was good” (Gen. 1:4), refer to the pillar which, standing midway between them, unites both sides, and therefore when the unity of the three, right, left, and middle, was complete, “it was good”, since there could be no completion until the third had appeared to remove the strife between Right and Left, as it is written, “And God separated between the light and between the darkness.”…
This is the Middle Pillar: Ki Tov (that it was good) threw light above and below and on all other sides, in virtue of YHWH, the name which embraces all sides.
(Zohar 1:16b)

The right and left pillars are assigned as Mother and Father, the middle pillar, which balances the feminine and masculine characteristics from the male and female sides, is identified in the Zohar as “the Son of Yah”. The Zohar says:

Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the Godhead, which is the Son of Yah.
(Zohar 2:115)

In another Passage the Zohar has:

The Holy One, blessed be He, has a son, whose glory (tifret) shines from one end of the world to another. He is a great and mighty tree, whose head reaches heaven, and whose roots are set in the holy ground, and his name is “Mispar” and his place is in the uppermost heaven… as it is written, “The heavens declare (me-SaPRim) the glory (tifret) of God” (Ps. 19:1). Were it not for this “Mispar” there would be neither hosts nor offspring in any of the worlds.
(Zohar 2:105a)

This is intended to point the reader back to a familiar passage from the Bahir:

Why are they called Sephirot?
Because it is written (Psalm 19:2),
“The heavens declare (me-SaPRim) the glory (tifret) of God.”
(Bahir 125)

Tovia Singer’s argument is deceptive and dishonest. When the Psalm says “Kiss the Son (BAR), lest he be angry…” (Ps. 2:12) the word BAR definitely means “son”. Moreover the “son” in this verse refers to the Messiah and to the figure called in the Zohar “the Son of Yah” who is the “Middle Pillar” of the Godhead.

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