NazareneSpace Blog

Is the Torah Weak and “Of the Flesh”?
By
James Scott Trimm

When speaking about the truth of Torah with Christians, they often quote Romans 8:1-3 (or parts of it) which says:

1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
(Romans 8:1-3 KJV)

Now the key to understanding these verses is the context. We must first look up to Romans 7:14:

For we know that the Torah is of the Spirit:
but I am of the flesh, and I am sold to sin.
(Rom. 7:14 HRV)

This verse is the key to understanding of all of Romans 7-8. In Romans 7-8 Paul contrasts the Torah with what he calls “the law of sin.”

Romans 8:4-5 continues:

4 So that the righteousness of the Torah might be fulfilled in us, who do not walk by the flesh, but by the Spirit.
5 For those who are in the flesh, think [the things] of the flesh, and those who are of the Spirit, think [the things] of the Spirit.
(Romans 8:4-5 HRV)

And then in verse 9 we read:

Now you are not in the flesh but in the Spirit, if truly the Spirit of Eloah dwells in you. But if a man does not have the Spirit of the Messiah in him, this one is not His.
(Romans 8:9 HRV)

Now when we bring these verses together we see that Paul describes in these verses two “laws” battling for control within him. The Torah, which is of the spirit, and what he calls “the law of sin” (Rom. 8:2) which is of the flesh, and which is NOT the Torah.

When Romans 8:2 refers to being made free from “the law of sin and death” in context it is speaking of this “law of sin” which is of the flesh and which Paul is contrasting with the actual Torah which is “of the spirit” (Rom. 7:14). The actual Torah then is what Romans 8:2 refers to in the KJV as “the law of the Spirit of life in Christ Jesus”.

The “law” which Paul says is “weak through the flesh” in Rom. 8:3 in context is not the actual Torah, which is of the Spirit (Rom. 7:14) but the “law of sin” which is of the flesh.

It becomes clear when we compare Rom. 7:14 with 8:4-5, 9 that the “Torah” is “of the spirit” but what Paul calls “the law of sin” is of the flesh. The “law of sin” is NOT the Torah.

Donations have been very low, bills are due and we do not have the funds to pay them! We need your help today!

You can now donate thru Pay Pal, Zelle or Go Fund Me!

As many of you know, my wife is chronically ill, disabled since and dealing with chronic pain daily, since her fifty three day hospitalization in late 2018, and I am her caretaker.

We need more of you to step up to the plate to donate, even in small amounts. I know you are out there.

This work takes hours of my time, and I spend most of my time at home as her caretaker. So I am in a position to dedicate many hours to this important work that I have been directed to do.

But I also realize that it is not the activity of James Trimm alone who is responsible to do this work, it is all of us together who are charged with the responsibility of accomplishing this work. I very much look on the efforts of this restoration work as a cooperative one with each one of you. We are all joint heirs with Messiah and should always be about our Father’s business. I am honored to be able to be partnered with truth seekers as this restoration of Scripture moves forward in fulfillment of prophecy.

Donations can be sent by Paypal to donations@wnae.org or by Zelle or Go Fund Me.

Click HERE to donate

Freed from the Torah or Freed by the Torah?
By
James Scott Trimm

In the KJV Romans 7:1-4 reads:

1 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
3 So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
(Rom. 7:1-4 KJV)

By contrast the HRV translates the Aramaic:

1 Or do you not know, my brothers, (for I speak to learned ones of the Torah), that the Torah has authority over a man as long as he is alive,
2 As a woman who is bound by the Torah to her husband, as long as he is alive. But if her husband dies, she is freed by the Torah from her husband.
3 And if, while her husband is alive, she has intercourse with another man, she becomes an adulteress. But if her husband dies, she is freed by the Torah, and she is not an adulteress if she marries another.
4 And now, my brothers, you also are dead to the Torah, in the body of the Messiah: that you might be [married] to another who arose from among the dead; that you might bear fruit to Eloah.
(Rom. 7:1-4 HRV)

The key phrase here is “she is free from that law” in the KJV vs. “she is freed by the Torah” in the HRV.

The Aramaic reads:

אתחררת מן נמוסא

the word in question “from/by” is מן which can mean “from”, but can also mean “from” in the sense of “by way of” and thus it can also be translated “by” as we see in the Aramaic of Mark 1:9:

“And it was in those days, that Yeshua came from Natzaret of Galil,
and was immersed in the Yarden by Yochanan.”

The Aramaic for the phrase “was immersed in the Yarden by Yochanan” is:

ואתעמד ביורדן מן יוחנן

The word for “by” here is also מן not because they were immersed “from” (out of and away from) Yochanan, but because they were immersed “by” (by way of) Yochanan.

Likewise in Romans 7:1-4 the phrase is not “freed from (away from) the Torah” but “freed by (by way of) the Torah).  As anyone knows, a woman if her husband dies, a woman is freed by the Torah from her husband.  Likewise when the flesh, he so called “law of sin” within us dies, we are freed by the Torah from sin.

Donations have been low and bills are due! We need your help today!

As many of you know, my wife is chronically ill, disabled since and dealing with chronic pain daily, since her fifty three day hospitalization in late 2018.

We need more of you to step up to the plate to donate, even in small amounts. I know you are out there.

This work takes hours of my time, and I spend most of my time at home as her caretaker. I work at a desk less than six feet from her bed. So I am in a position to dedicate many hours to this important work that I have been directed to do.

But I also realize that it is not the activity of James Trimm alone who is responsible to do this work, it is all of us together who are charged with the responsibility of accomplishing this work. I very much look on the efforts of this restoration work as a cooperative one with each one of you. We are all joint heirs with Messiah and should always be about our Father’s business. I am honored to be able to be partnered with truth seekers as this restoration of Scripture moves forward in fulfillment of prophecy.

Donations can be sent by Paypal to donations@wnae.org or by Zelle or Go Fund me.

You can now donate thru PayPal, Zelle or Go Fund Me!

Click HERE to donate

Hijacked Heroes of the Netzarim
By
Rabbi Robert O. Miller

“Bear in mind that our King’s patience means salvation, just as our dear brother Rabbi Sha’ul also wrote you with the wisdom that Yahweh gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction. Therefore, dear friends, since you already know this, be on your guard so that you may not be carried away by the error of lawless (Anti-Torah) men and fall from your secure position. (2 Peter 3:15-17)”

                There are those in Christianity who wish to distort the words of one or more of Messiah’s apostles into an anti-Torah, anti-Israel and anti-Semitic gospel.  While there are those in the Messianic Movement that accept the words of Messiah as true and authoritative, yet they reject the words of one or more of Messiah’s apostles as heretical deviations from Torah. Both camps are trying to hijack our heroes in an effort to distort our faith into something they have come to believe outside Scripture.

“We shall now especially consider heretics who… call themselves Nazarenes; they are mainly… Jews and nothing else.  They make use not only of the New Testament, but they also use in a way the Old Testament of the Jews; for they do not forbid the books of the Law, the Prophets, and the Writings… so that they are approved of by the Jews, from whom the Nazarenes do not differ in anything, and they profess all the dogmas pertaining to the prescriptions of the Law and to the customs of the Jews, except they believe in [Messiah]…They preach that there is but one [Elohim], and his son [Messiah YahShua]…( Epiphanius; Panarion 29)”

” (In Rabbi Sha’ul’s trial before Governor Felix in Caesarea, the lawyer for the prosecution, Tertullus brought these charges:) We have found this man to be a troublemaker, stirring up riots among the Jews all over the world. He is the ring leader of the Nazarene sect. (Acts 24:5)”  We knew ourselves as Netzarim.  “There shall come forth a shoot from the stump of Jesse (father of King David) and a branch {Hebrew: netzer} shall grow out of his roots. (Isaiah 11:1)” We are followers of the “Branch of Jesse,” the Messiah.  “So, for a whole year Ben Navi and Rabbi Sha’ul met with the local congregation and taught great numbers of people. The disciples were called Christians first at Antioch. (Acts 11:26)” That appellation was a derogatory term given to the Netzarim by the local unbelievers, not a name they chose for themselves. The term was also used by King Agrippa when he listened to Rabbi Sha’ul’s defense, and finally blurted out, “Almost thou persuadest me to be a Christian” (Acts 26:28).

We called ourselves Netzarim and held to our beliefs:

1. Used both Old and New Testaments.
2. Believed in the resurrection of the dead.
3. Had a good knowledge of Hebrew and read the Tanach and at least one Messianic account in that     language.
4. Believed Yahweh is the creator of all things.
5. Believed in one Elohim, Yahweh and His son YahShua the Messiah as the express image of Yahweh.
6. Observed the Torah.

7. Were approved of by the Jews, from whom we did not differ in anything.
8. Had a high respect for the writings of the apostle Rabbi Sha’ul.

                This is what we believed, which did not offend the Faith of Yahweh but fulfilled it.  So why all the controversy concerning the Netzarim and our belief?

                King Messiah YahShua said concerning the Apostles and their followers called Natzarim: “I do not pray for these [Apostles] alone, but also for those who will believe in Me through their word (John 17:20).”

“Remember the word that I said to you [Apostles], “A servant is not greater than his master.” If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also (John 15:20)” Implying that if the world did not treat our Messiah with integrity what makes you think you disciples will be treated any differently.  Those believers that are going to convert will convert the rest are adversaries. “If the home is deserving, let your peace rest on it; if it is not, let your peace return to you. If anyone will not welcome you or listen to your words, shake the dust off your feet when you leave that home or town. I tell you the truth, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town. (Matthew 10:13-15 )”

Rabbi Sha’ul

                Some will assert that Rabbi Sha’ul’s teachings conflict with our Messiah’s teachings, and that Rabbi Sha’ul, whom the world calls Paul was either deceived or was a deceiver. Even the subtle name change of Rabbi Sha’ul into the Apostle Paul is suspect.  The name Sha’ul means “asked”.  The name Paul means midget. Are the revisionists trying to make a seeker of truth, promoter of the Torah and defender of Judaism into a tiny insignificant person?  The Messianic Scriptures does not say Yahweh changed Sha’ul’s name to Paul.  It only states that Sha’ul was called Paul at Paphos (Acts 13:9).  It is a clever attempt of revisionist to strip Rabbi Sha’ul of his Jewishness and make him appear more Gentile.  This is the sin of Marcion. There was no greater threat to the one true Faith in the second century than the man Marcion. Marcion accepted as authoritative only the letters of Rabbi Sha’ul that he refers to as Paul saying that “Paul was the only faithful apostle of Jesus.” He also accepted as authoritative parts of Luke’s Gospel, carefully edited of course, for, as he says, he was “the follower of Paul.”

If the apostles were guilty of teaching doctrines in contradiction to Messiah’s teachings we cannot believe they quoted Messiah accurately.  If their teachings truly differed from Messiah’s teachings it would be extremely reasonable to assume that they would attempt to alter His words so that they would match their own agenda. Let me state bluntly, if the Apostles said anything contradicting Messiah or the Torah – they are liars!  But they did not, to include Rabbi Sha’ul. That is why when we read the Messianic account, the first thing we notice is that the Messianic Scribes are not mere historians of the biography of Messiah, but defenders of His theological message.  You cannot accept Rabbi Sha’ul’s teachings and deny the other apostles because the Scriptures indicate that the apostles accepted Rabbi Sha’ul’s teachings.

Rabbi Silas, that the world knows as Luke, the author of Acts and the Book of Luke, accompanied Rabbi Sha’ul on his third missionary journey. Does Rabbi Silas’ association with Rabbi Sha’ul jeopardize his credibility as well? Rabbi Sha’ul would not allow a man to travel and minister with him if he did not believe the same message he did.

                Marcion taught that the Creator, Yahweh, created the world, but that his creation was physical and evil.  He was just — therefore, He punished evil as we see in the life of Cain and the Sodomites. But the Father of “Jesus,” the true “God,” created the soul of man, which is spiritual and good.  In contrast, he was loving, and therefore through “Jesus” freed and saved everybody willing to become a “Christian.” Irenaeus exposes Marcion teaching that held everyone trusting in Yahweh for salvation was doomed such as “Abel, and Enoch and Noah, and the patriarchs of the line of Abraham, with all the prophets, and those who were in covenant with Yahweh, they did not partake in salvation because salvation is a Christian concept…Since the Jews worshiped Yahweh, Marcion taught that they worshiped an evil god who was full of hate. Thus, he established an early form of anti-Semitism under the false name of Christianity. Further, he believed that salvation was gained by renouncing Yahweh, the Jews, and all that was physical. He and his followers produced there own New Testament which was composed of their revisions…Irenaeus stated that, “Marcion cut up the account according to Luke” in his revision (Against Heresies, Vol. 1).

                One of Marcion’s revision can be found in Luke 24:40. Marcion did not believe in the physical resurrection of Messiah YahShua, because the physical was evil according to his teachings. The verse in Luke reads, “And when he (Messiah YahShua) had thus spoken, he showed them his hands and his feet.” This verse was omitted by Marcion in his New Testament.

“Dear friends, do not believe every spirit, but test the spirits to see whether they are from Yahweh, because many false prophets have gone out into the world. This is how you can recognize the Spirit of Yahweh: every spirit that acknowledges that Messiah Yahshua has come in the flesh is from Yahweh, but every spirit that does not acknowledge Yahweh is not from Yahweh. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world. You, dear children, are from Yahweh and have overcome them, because the one who is in you is greater than the one who is in the world. They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. We are from Yahweh, and whoever knows Yahweh listens to us; but whoever is not from Yahweh does not listen to us. This is how we recognize the Spirit of Truth and the spirit of falsehood. (1 John 4:1-6)”

In “Against Marcion,” Tertullian accuses Marcion of misusing Rabbi Sha’ul’s writings for his own agenda.  Tertullian is openly antagonistic against Marcion pointing out the “Jewishness” of Rabbi Sha’ul’s faith, and then asking, “What had (Rabbi Sha’ul) still to do with Jewish custom, if he was the destroyer of Judaism?” Tertullian refers to what Rabbi Sha’ul says in Romans 7:7, to combat Marcion’s hatred of the Torah: “What shall we say then? That the law is sin? Yahweh fordid. “Shame on you, Marcion. Yahweh forbid: the apostle expresses abhorrence of complaint against the law…Yet he adds even more: “The Law is holy, and its commandment is just, and good… you cannot make a promoter of the law into an opponent of it.”

Today, the Neo-Marcionite Christians and Anti-Sha’ul Messianics overlook or choose to ignore the positive things Rabbi Sha’ul said about the Torah. “For in my inner being I delight in Yahweh’s Torah” and “I myself in my mind am a slave to Yahweh’s Torah ” (Romans 7:22,25). He tells Rabbi Ptolemy (Timothy), “We know that the Torah is good if one uses it properly” (I Timothy 1:8). To the Corinthians he writes, “Keeping Yahweh’s Commandments is what counts” (ICorinthians7: 19). “I have committed No offense, either against the Torah of the Jews or against the Temple”(Acts 25:8). “Brethren…I had done nothing against our people, or the customs of our Patriarchs…(Acts 28:17)”

Rabbi Kepha

                As overseer of Rabbi Sha’ul’s efforts, Rabbi Kepha, that the world knows as the Apostle Peter, did approve of Rabbi Sha’ul’s teaching.  Rabbi Kepha went so far as to call Rabbi Sha’ul’s writings Scripture.

“Bear in mind that our Sovereign’s patience means salvation, just as our dear brother Rabbi Sha’ul also wrote you with the wisdom that Yahweh gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction. Therefore, dear friends, since you already know this, be on your guard so that you may not be carried away by the error of lawless men and fall from your secure position. (2 Peter 3:15-17)”

                Rabbi Kepha believed in Rabbi Sha’ul and his ministry.  He did not believe he was heretical.  Rabbi Kepha believed Rabbi Sha’ul was full of “chokmah,” godly wisdom and that His writings were “Yahweh breathed.”  Rabbi Kepha realized you could twist Rabbi Sha’ul’s words but only if you twisted the Faith which would bring destruction on the false witness.Interestingly enough, those taking Rabbi Sha’ul’s words and twisting them are called in the Greek “athesmos” {ath’–es-mos} which means, “one who breaks through the restraints of law and gratifies his lust.”  In other words lawless or Anti-Torah.

 Then Rabbi Kepha makes the boldest statement in favor of Rabbi Sha’ul’s ministry: “If Rabbi Sha’ul’s words were interpreted correctly they would result in one’s salvation.”

                Then Rabbi Kepha warns the Congregations in the Diaspora against the hijacking of our Faith when he says, guard yourselves so that false teachers, who twist Rabbi Sha’ul’s words into error, can not lead you away from the Faith causing you to fall from the truth.

Rabbi Yochannan Called Marcus

                According to the historian, Eusebius, Rabbi Kepha was responsible for assisting Rabbi Yochannan who was called Marcus or Mark in the writing of his Messianic account.  If Rabbi Kepha approved of Rabbi Sha’ul’s teaching it would bring into suspect the Book of Mark. 

                Rabbi Kepha was convinced that what Rabbi Sha’ul taught was the truth, not error and deception. If we accept Rabbi Kepha’s testimony of Rabbi Sha’ul, we come to one of two options: we must accept Rabbi Kepha ‘s word concerning the integrity of Rabbi Sha’ul, his writings and teachings, or we must reject Rabbi Kepha as a heretic along with Rabbi Sha’ul, and therefore we must reject the discipleship of Rabbi Yochannan called Mark and his Messianic account.

Rabbi Silas

          Rabbi Silas accompanied Rabbi Sha’ul on his third missionary journey to sift Israel from the nations.  Rabbi Sha’ul would never allow a man to travel and minister with him who did not in his ministry.  Rabbi Silas, a learned talmudic doctor, orthodox in his religion, never once disagreed with Rabbi Sha’ul over Messiah’s teachings.  If we reject their relationship it makes the Book of Luke suspect along with the Book of Mark.

However, if we can trust Rabbi Silas (and we can), he sheds an incredible amount of light on what the Netzarim leadership and Rabbi Sha’ul felt about the True Faith.

“When Rabbi Sha’ul came to Jerusalem, he tried to join the disciples, but they were all afraid of him, not believing that he really was a disciple. But Ben Navi took him and brought him to the apostles, and did declare to them how on his journey he had seen the King, and that he spoke to him, and how in Damascus he preached fearlessly in the name of YahShua. So Rabbi Sha’ul stayed with them and moved about freely in Jerusalem, preaching courageously in the name of King YahShua, he was both speaking and disputing with the Hellenists, but they tried to kill him, and the brethren learned of this, they took him down to Caesarea and sent him off to Tarsus. Then, indeed, the assemblies throughout all Judea, and Galilee, and Samaria, enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of Yahweh. (Acts 9:26-31)”

“…The disciples, each according to his ability, decided to provide help for the brothers living in Judea. ³⁰This they did, sending their gift to the elders by Ben Navi and Rabbi Sha’ul. (Acts 11:29-30)”

“…and Ben Navi and Rabbi Sha’ul had finished their mission, they returned fromJerusalem, taking with them Yochannan, who also called Marcus. (Acts 12:25)”

“When we arrived at Jerusalem, the brothers received us warmly.  The next day Rabbi Sha’ul and the rest of us went to see Rav Yakkov, and all the elders were present. Rabbi Sha’ul greeted them and reported in detail what Yahweh had done among the nations through his ministry. When they heard this, they praised Yahweh. Then they said to Rabbi Sha’ul: “You see, brother, how many thousands of Jews have believed, and all of them are zealous for the Torah.  They have been informed that you teach all the Jews who live among the nations to turn away from Moses, telling them not to circumcise their children or live according to our customs. What shall we do? They will certainly hear that you have come,  so do what we tell you. There are four men with us who have made a vow. Take these men, join in their purification rites and pay their expenses, so that they can have their heads shaved. Then everybody will know there is no truth in these reports about you, but that you yourself are living in obedience to the law.  As for the Gentile believers, we have written to them our decision that they should abstain from uncleanliness, idolatry, from blood, from the meat of strangled animals and from sexual immorality.” The next day Rabbi Sha’ul took the men and purified himself along with them. Then he went to the Temple to give notice of the date when the days of purification would end and the offering would be made for each of them.

 (Acts 21:17-26)”  If Rabbi Sha’ul wanted to make a statement against Torah, then was the time, but he did not.  What he did not say speaks volumes.

                As wee see, Rabbi Sha’ul went up to Jerusalem to speak to the apostles and with Rav Yakkov, the President of the Sanhedrin telling them all that he taught about Messiah in order to make sure that His message was not heresy.

“Fourteen years later I went up again to Jerusalem, this time with Ben Navi. I took Titus along also. I went in response to a revelation and set before them the Full Messianic Message that I preach among the nations. But I did this privately to those who seemed to be leaders, for fear that I was running or had run my race in vain. Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. This matter arose because some false brothers had infiltrated our ranks to spy on the freedom we have in Messiah YahShua and to make us slaves. We did not give in to them for a moment, so that the truth of the Full Messianic Message might remain with you.

As for those who seemed to be important—whatever they were makes no difference to me; Yahweh does not judge by external appearance—those men added nothing to my message. On the contrary, they saw that I had been entrusted with the task of preaching the Full Messianic Message to the nations,just as Rabbi Kepha had been to the Jews.For Yahweh, who was at work in the ministry of Rabbi Kepha as an apostle to the Jews, was also at work in my ministry as an apostle to the nations. Rabbis Yakkov Kepha, and Yochannan, those reputed to be pillars, gave me and Ben Navi the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the nations, and they to the Jews. All they asked was that we should continue to remember the poor, the very thing I was eager to do. (Galatians 2:1-10)”

                The leaders of the Netzarim approved of his message, adding nothing to it. The highest member of the Sanhedrin approved of teachings and brought no charges against him. Also, they approved of his handling of Titus, the Greek, who was on his road as a Ger Toshav (Returning Gentile). They recognized Yahweh’s calling on Rabbi Sha’ul’s life to minister to the nations, and gave their blessing to him to preach Messiah to the nations. There was no doctrinal conflict between Rabbi Sha’ul, the leaders of the Netzarim or of Orthodox Judaism.

King Messiah YahShua

                In fact Tertullian even says concerning Marcion’s teachings about Messiah: “his Christ, in order to avoid all such deceits and fallacies [of the Creator], and the imputation, if possible, of belonging to the Creator, was not what he appeared to be, and gave a false account of what he was – flesh and yet not flesh, man and yet not man – likewise elohim and yet not Elohim!

                If we reject the Faith of Yahweh once delivered to Israel, then we reject so great a salvation.  In the Marcion world of Replacement Theology it is said, “God’s Law was “Nailed to the Cross”.”  So, I ask you, according to the One True Faith, does grace do away with that Law?

“Do not think that I came to destroy the Torah or the Naviim (Prophets). I did not come to destroy but to fulfill.For assuredly, I say to you, till heaven and earth pass away, one yod (smallest letter in the AlephBet)  or one taug (accent marks above the letters)  will by no means pass from the law till all is fulfilled.

Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the Kingdom of Heaven; but whoever does and teaches them, he shall be called great in the Kingdom of Heaven.For I say to you, that unless your righteousness exceeds the righteousness of the Rabbis of the Torah and Parushim (Pharisees – separated ones), you will by no means enter the Kingdom of Heaven. (Matthew 5:17-20)”

                False religious teachers cite certain Scriptural texts to infer that the Torah is irrelevant today especially if you embrace Messiah. As Rabbi Kepha warned, they mainly twist Rabbi Sha’ul’s words: “A man is justified by faith without the deeds of the law” (Romans 3:28). Another states: “You are not under the law, but under grace” (Romans 6:14). On the surface, these texts certainly sound as though the law or Torah has been abolished. 

                Like Marcion taught, most Christians view Torah as harsh and cruel, bringing death to all those who lived by it.

                First of all, what is the purpose of the Torah?  Rabbi Sha’ul teaches the Galatians: “The Torah was our schoolmaster to bring us to Messiah” (Galatians 3:24). Before a person knows any of Yahweh’s truth, he lives outside the grace of Yahweh without thinking of the laws of Yahweh or the consequences of breaking them, nor of the Commonwealth of Israel, which is the Kingdom of Yahweh. “…the sinful mindis hostile to Yahweh. It does not submit to Yahweh’s law, nor can it do so. (Romans 8:7).”  In fact, the things concerning the Spirit of Yahweh seem foolish to him.  “The man without the Spirit does not accept the things that come from the Spirit of Yahweh, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned. (I Corinthians 2:14).”  No one even realizes that he is committing sin against Yahweh until they become aware of the fact that there is an existing law that defines sin. For as Rabbi Sha’ul taught the Romans: “For by the Torah is the knowledge of sin” (Romans 3:20).

“Consequently, faith comes from hearing the message, and the message is heard through the word of Yahweh. (Romans 10:17)”

“How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent? As it is written, “How beautiful are the feet of those who bring the full message! (Isaiah 52:7)” (Romans 10:14,15)”

                Once a person realizes that the Torah exists, he then knows that he has committed various sins against Yahweh, and that “…the wages of sin is death, but the gift of Yahweh is eternal life in Messiah YahShua our King. (Romans 6:23)”  Through the Torah, we receive revelation that transgressing Torah is treason against Yahweh and His Messiah.  This is what Rabbi Sha’ul meant when he says: “Now we know that whatever the Law says, it speaks to those who are under penalty of the Law (under the penalty of death), so that [the murmurs and excuses of] every mouth may be hushed and all the world may be held accountable to Yahweh. (Romans 3:19)”

“…for all have sinned and fall short of the glory of Yahweh, and are justified freely by his grace through the redemption that came by Messiah YahShua. Yahweh presented Him as a sacrifice of atonement,through faith in His blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished—  He did it to demonstrate His justice at the present time, so as to be just and the one who justifies those who have faith in YahShua.  Where, then, is boasting? It is excluded. On what principle? On that of legalistically observing the law? No, but on that of faith. For we maintain that a man is justified by faith apart from legalistically observing the law. (Romans 3:23-28)”

“Messiah redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a tree. (Deuteronomy 21:23)’ (Galatians 3:13)”

“But now a righteousness from Yahweh, apart from law, has been made known, to which the Law and the Prophets testify… Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law. (Romans 3:21,32)”

                After a person receives this knowledge, he then has to understand that the only way the penalty of death can be removed is to do “Teshuvah” repent of his sins and return to at-one-ment with Yahweh, accepting the sacrifice of Messiah YahShua, being immersed and receive the Spirit of Yahweh in rebirth receiving the circumcision of a “new heart” which will ultimately, as he walks down the road of sanctification be born out in the circumcision of the flesh and in observance of Torah.

“What shall we say (to all this)? Are we to remain in sin in order that Yahweh’s grace (unmerited power to do Yahweh’s will) may multiply and overflow? Certainly not! How can we who died to sin live in it any longer? (Romans 6:1-2)”

Unfortunately, many are misled into thinking that once they receive Yahweh’s sacrifice for the remission of their sins that they then have the right to live any way they want to, believing their past and future sins will be forgiven unconditionally.  This kind of theology is wrong – dead wrong – second death wrong!  This assumption is made because they believe the law was nailed to the cross and done away with. That is anarchy!

“Do you not know, brothers—for I am speaking to men who know the law—that the law has authority over a man only as long as he lives? (Romans 7:1)”

By promoting the blasphemous idea of the abolition of the Torah or that it is somehow optional, Marcionites, Constantinian Christians, Catholics, Libertarians, and so-called Messianic leaders are taking away the very teachings that fuel the Holy Light – even the very fuel of Messiah YahShua’s Light.

“In the beginning was the Torah, and the Torah was with Elohim, and the Torah was Elohim.He was in the beginning with Elohim.All things were made through Him, and without Him nothing was made that was made.In Him was life, and the life was the light of men.And the light shines in the darkness, and the darkness did not comprehendit. (John 1:1-5)”

The Torah condemns those that heed these false Libertarian teacher’s doctrines to darkness that causes them to be ignorant of their constant stumbling at the Truth.  When the light of the Torah is removed all that remains is gross darkness.

“Behold, the days come, saith the Sovereign Yahweh, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of Yahweh (Torah): and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of Yahweh, and shall not find it. (Amos 8:11,12)”

“Arise, shine; for your light has come! (Messiah) And the glory of Yahweh is risen upon you. For behold, the darkness shall cover the earth (Lack of Torah), and deep darkness (spiritual shame) the people; but Yahweh will arise over you (True Israel), and His glory will be seen upon you (Covenant keeper). The Gentiles shall come to your light, and kings to the brightness of your rising. (Isaiah 60:1-3)”

By teaching the Torah is abolished these blasphemers are ministering ETERNAL DARKNESS!

“Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness. They have made it desolate, and being desolate it mourneth unto me; the whole land is made desolate, because no man layeth it to heart. (Jeremiah 12:9-11)”

                As we seek the True Light of Torah, Rebbe YahShua provides the means by which our fleshly weakness can be overcome and our transgressions of Torah be forgiven as we continue our walk of sanctification continually seeking the greater illumination of the Secrets of Torah in our lives.

“For they being ignorant of Yahweh’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of Yahweh. For Messiah is the goal of the Torah for righteousness to every one that believeth.  For Moses describeth the righteousness which is of the Torah, that the man which doeth those things shall live by them. (Romans 10:3-5)”

                It is through Messiah that we are able to strive to live by the instructions & teachings – Torah – of our Creator – Yahweh. It is through Torah that Messiah YahShua is revealed.  In Messiah’s own words He upholds Torah. “For if you believed Moses, you would believe Me; for he wrote about Me.But if you do not believe his writings (Torah), how will you believe My words?” (John 5:46,47)”

These same people believe in the immortality of the soul, we do not have eternal life inherent within ourselves.  In fact we are instructed in the Book of the Revelation of Messiah: “Blessed are they that do His commandments, that they may have the right to the tree of life and may go through the gates into the city. (Revelation 22:14)”

This fulfilled a prophecy in Isaiah 42:21: “It is Yahweh’s pleasure for His righteousness’ sake; he will magnify the law, and make it honourable.”

Also, it fulfils the Proverb: “But the path of the just is like the shining light, that shines ever brighter unto the perfect day. The way of the wicked is like darkness; they do not know what makes them stumble. (Proverbs 4:18,19)”

“So anyone who does not obey one of the smallest commandments, and teaches other people not to obey it, will have the smallest part in the Kingdom of Heaven. But any one who obeys and teaches the Torah, will have a big part in the Kingdom of Heaven.”

Everything that Rebbe YahShua taught was from the Torah and He did not teach anything that was not from the Torah.  Rebbe YahShua taught Torah!  Now, we are instructed to bring Torah to the people of all nations. He told us to teach the nations “to obey everything I have commanded you (My Disciples)” (Matthew 28: 18). And He commanded His disciples to obey the Torah (Matt 5:17-19 & 23:1-2) If we have a Kingdom we have a King and if we have a King we have a Ruler and if we have a Ruler we have rules and what are those rules—–Torah.

You cannot accept some of the Scriptures as true, and yet reject the writings of the Messianic accounts, any part of it as distortions and heresy. You cannot accept the Messianic account but deny the Torah, its foundation.  It is insanity to accept the Gospel writers’ accounts of the words of Messiah as accurate, and yet believe that the apostles strayed from Messiah’s teachings themselves.  It is also insanity to believe that the Son of Yahweh would negate or do away with the words and will of His Father. And is just as insane to assert that only Paul (Rabbi Sha’ul) taught truth, and all the other apostles were liars.  Anyone can make assertions like these, but it has to be backed up with sound reasoning, history and evidence in which there is none to show that our Faith has been altered, changed or done away with.  “Dear friends, although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints. For certain men whose condemnation was written about long ago have secretly slipped in among you. They are godless men, who change the grace of our Yahweh into a license for immorality and deny Messiah YahShua our only Sovereign and King. (Jude 1:2-4)”  

Originally written by Rabbi Robert O. Miller on November 26th 2005
(Robert Owen Miller 1957-2021)

Sabbath Halacha

A:1
I. Establishment

A. Sabbath is “Saturday.” – The Sabbath is as old as the creation of the world. Bereshiyt [Genesis] 2:2 establishes that the Sabbath as ordained by ELOHIM is on the seventh day of the week, the one which is called in the Gregorian (Roman) calendar “Saturday.” (Gen. 2:2)

B. Sabbath is Holy.- Bereshiyt 2 Verse 3 Shows ELOHIM’s attitude about the Sabbath — He blessed it, and made it “holy” – vay’qaddeish — separated for Him. (Gen. 2:3)

C. Sabbath is one of ELOHIM’s Moedim (appointed times/feats) (Lev. 23:1-3)

II. Requirements & Prohibitions (justice)

A. Sabbath is for rest.
(Lev. 23:3; Ex. 34:21; Ex. 16:21-30)

B. Remember the Sabbath and Keep it Holy
(Ex. 20:8)

1. A Sacred Assembly is Required. A sacred Assembly is defined as a coming together of people for sacred purposes – i.e., worship of Elohim. (Lev. 23:3)

a. The Nazarenes fulfilled this mitzvot by meeting in synagogues and reading the Torah on Shabbat.
(Acts 15:21)

C. No work is to be done on the Sabbath. The word used here which is translated into English as “work” is the Hebrew word m’law?khaw meaning “all and any kind of creative ‘generative’ endeavor, changes to the environment or any object.” (Lev. 23:3; Ex. 34:21; Ex. 16:21-30). How do we define “work”? ELOHIM rested from creative activity on Shabbat (Gen. 2:1-3). In Is. 58:13-14 “work” on the Sabbath seems to mean “doing your will” or “doing your own ways” or “wording words.” Thus resting from “work” on the Shabbat means to rest from creative activities and to rest from inflicting our own will on the universe. The word m’lawkhaw (work) appears in Ex. 31:3 referring to the work of the artizans in building the tabernacle. This section is immediately followed by a reminder of the Shabbat (Ex. 31:12-17). It seems then that m’lawkhaw in Ex. 31:12-17 must include the meaning of m’lawkhaw in Ex. 31:3. Thus the activities involved in making the Tabernacle are among those not normally permitted on Shabbat. These iclude:

1. Preparation and cooking of food prohibited.
   (Lev. 23:3; Ex. 34:21; Ex. 16:21-30)
2. Kindling a fire on the Sabbath is not permitted.
   (Ex. 35:3)
3. Carrying anything out of a “domain” is prohibited. “Domain” means your home/property, building/campus, etc. A walled city is considered a single domain.
   (Jer. 17:21-22)

D. Do Not Make (or allow) Others Work. Besides your not being allowed to work, you are prohibited from doing anything that will make the following people work. You are not to allow any of these to work:

• Your children
• Any employee or person who would serve you
  (this includes any stranger who would serve you)
• Any animal you own.
• Any non-Jewish person in your home.
  (Ex. 20:8-10; 23:12; Dt. 5:12-15)

B:1 Is it permitted to heal or perform other acts of CHESED (loving kindness) on the Sabbath?

The Essenes Say:
“And if any person falls into a place of water or a cistren he shall be helped by a ladder or a cord or instrument…. No one should carry medicine on his person, either going out, or coming in, on the Sabbath.” (Damascus Document 10, 16; 11, 9-10)

The Pharisees Say:
Rabbi Mattiah ben Harash said, “He who has a pain in his throat, they drop medicine into his mouth on the Sabbath, because it is a matter of doubt as to danger to life. Any matter of doubt as to danger to [human] life overrides the prohibitions of the Sabbath.”
(m.Yoma 8:6)

However the Pharisees also say:
“They anoint and massage the stomach, but they do not have it kneaded or scraped… They do not induce vomiting. And they do not straighten [the limb of] a child or set a broken limb. He whose hand or foot is dislocated should not pour cold water over them. But he washes in the usual way. And if he is healed, he is healed.
(m.Shabbat 22:6)

The Pharisees elaborate:
BECAUSE IT IS A MATTER OF DOUBT AS TO DANGER TO [HUMAN] LIFE. Why was it necessary to add `AND WHEREVER THERE IS DANGER TO [HUMAN] LIFE, THE LAWS OF THE SABBATH ARE SUSPENDED?-

Rab Judah in the name of Rab said:
Not only in the case of a danger [to human life] on this Sabbath, but even in the case of a danger on the following Sabbath. How that? If e.g.. the [diagnosis] estimates an eight-day [crisis] the first day of which falls on the Sabbath. You might have said, let them wait until the evening, so that the Sabbaths may not be profaned because of him, therefore he informs us [that we do not consider that]. Thus also was it taught: One may warm water for a sick person on the Sabbath, both for the purpose of giving him a drink or of refreshing him, and not only for [this] one Sabbath did they rule thus, but also for the
following one. Nor do we say: Let us wait, because perchance he will get well, but we warm the water for him immediately, because the possibility of danger to human life renders inoperative the laws of the Sabbath, not only in case of such possibility on this one Sabbath, but also in case of such possibility on another Sabbath.
(b.Yoma 84b)

The Pharisaic Rabbis taught: One must remove debris to save a life on the Sabbath, and the more eager one is, the more praiseworthy is one; and one need not obtain permission from the Beit Din. How so? If one saw a child falling into the sea, he spreads a net and brings it up — the faster the better, and he need not obtain permission from the Beit Din though he thereby catches fish [in his net]. If he saw a child fall into a pit, he breaks loose one segment [of the entrenchment] and pulls it up — the faster the better; and he need not obtain permission of the Beit Din, even though he is thereby making a step [stairs]. If
he saw a door closing upon an infant, he may break it, so as to get the child out — the faster the better; and he need not obtain permission from the Beit Din, though he thereby consciously makes chips of wood. One may extinguish and isolate [the fire] in the case
of a conflagration — the sooner the better, and he need not obtain permission from the Beit Din, even though he subdues the flames. Now all these cases must be mentioned separately. For if only the case of the [infant falling into] the sea had been mentioned [one would have said, it is permitted there] because meantime the child might be swept
away by the water, but that does not apply in the case [of its falling into] the pit, because since it remains [stays] therein, one might have thought, one may not [save it before obtaining permission], therefore it is necessary to refer to that. And if the teaching had
confined itself to the case of the pit, [one would have thought, there no permission is required] because the child is terrified but in the case of a door closing upon it, one might sit outside and [amuse the child] by making a noise with nuts, therefore it was necessary [to include that too]. (b.Yoma 84b)

R. Ishmael, R. Akiba and R. Eleazar b. Azariah were once on a journey, with Levi ha-Saddar and R. Ishmael son of R. Eleazar b. Azariah following them. Then this question was asked of them:
Whence do we know that in the case of danger to human life the laws of the Sabbath are suspended? — R. Ishmael answered and said: If a thief be found breaking in. Now if in the case of this one it is doubtful whether he has come to take money or life; and although the shedding of blood pollutes the land, so that the Shechinah departs from Israel, yet it is lawful to save oneself at the cost of his life — how much more may one suspend the laws of the Sabbath to save human life! (b.Yoma 85a)

R. Akiba answered and said: If a man come presumptuously upon his neighbor etc. thou shalt take him from My altar, that he may die. I.e., only off the altar, but not down from the altar. And in connection therewith Rabbah b. Bar Hana said in the name of R. Johanan:
That was taught only when one’s life is to be forfeited,/ but to save life one may take one down even from the altar. Now if in the case of this one, where it is doubtful whether there is any substance in his words or not, yet [he interrupts] the service in the Temple [which is important enough to] suspend the Sabbath, how much more should the saving of human life suspend the Sabbath laws! (b. Yoma 85a-85b)

We read of Messiah:
1 At that time, Yeshua went through the grain on the Sabbath: and His talmidim were hungry, and began to pluck the ears from the stalks, and to eat.
2 But the P’rushim seeing, said, Behold, your talmidim do that which is not right to do on the Sabbath.
3 But He said to them: Have you not read what David did, when he was hungry, both he and they that were with him?
4 For he entered into the House of Elohim, and did eat the showbread: which was not lawful for him to eat them, neither for them which were with him, but only for the cohenim.
5 Have you not read in the Torah, that the cohenim profane the Sabbath; in the Temple, and are blameless?
6 But I tell you, that here, is greater than the Temple.
7 But if you had known what it means, For I desire mercy, and not sacrifice, you would not have condemned the guiltless.
8 For the Son of Man is Adonai; even of the Sabbath.
9 And when He had passed over from there, He entered into their synagogue.
10 And behold, a man which had his hand withered. And they asked Him, saying, Is it lawful on the Sabbath to heal the sick? And all this was, that they might accuse Him
11 And He said to them: What man among you, having one sheep that shall fall into a pit on the Sabbath, will not lay hold on it, and lift it out?
12 And is not a man better than a sheep? Therefore it is lawful to do good on the Sabbath.
13 Then said He to the man: Stretch out your hand. And he stretched it out, and it was restored to health, like as the other.
(Matt. 12:1-13)

In the Gospel which the Nazarenes and Ebionites use (The Gospel according to the Hebrews) we read that this man who has the withered hand is described as a mason, who prays for help in such words as these: “I was a mason seeking a livelihood with my hands: I pray you Yeshua, to restore me my health, that I may not beg meanly for food.”
(Jerome; On. Mt. 12:13)

The Essenes said:
“No man shall help an animal in its delivery on the Sabbath day. And if it falls into a pit or ditch, he shall not raise it on the Sabbath.”
(Damascus Document 11, 13)

And again we read of Messiah:
1 And it happened, that when He entered the house of one of the rulers of the P’rushim, to eat bread on the day of the Sabbath, they were watching Him.
2 And behold, there was one man before Him who had dropsy.
3 And Yeshua spoke out and said to the scribes and P’rushim: Is it permitted to heal on the Sabbath?
4 And they were quiet. And He took him and healed him and let him go.
5 And He said to them: Who of you, whose ox or ass falls into a well on the day of the Sabbath, does not immediately draw up and lift him out?
6 And they were not able to give to Him an answer about this.
(Luke 14:1-6)

R. Eleazar answered and said: If circumcision, which attaches to one only of the two hundred and forty-eight members of the human body, suspends the Sabbath, how much more shall [the saving of] the whole body suspend the Sabbath! (b.Yoma 85b)

Yeshua said:
21 … I have done one work, and all of you are amazed.
22 Because of this, Moshe gave you circumcision; not because it was from the fathers: and on the Sabbath, you circumcise a man.
23 If a man is circumcised on the day of the Sabbath, that the Torah of Moshe be not loosed, do you murmur against Me, because I have healed the whole man on the day of the Sabbath?
(Jn. 7:21-23)

R. Jose son of R. Judah said: Only you shall keep My Sabbaths,’ one might assume under all circumstances, therefore the text reads: `Only’ viz, allowing for exceptions.
(b.Yoma 85b)

R. Jonathan b. Joseph said: For it is holy unto you; I.e., it [the Sabbath] is committed to your hands, not you to its hands.
(b.Yoma 85b)

Messiah said:
27 …The Sabbath was created for a son of man,
28 Thus also, the Son of Man is the Adonai of the Sabbath.
(Mk. 12:27-28)

Again we read of Messiah:

10 And while Yeshua was teaching on the Sabbath in one of the synagogues,
11 There was there a woman, who had a spirit of infirmity eighteen years, and she was bent over and not able to straighten herself at all.
12 And Yeshua saw her and called her, and said to her: Woman, you are free from your infirmity.
13 And He placed his hand upon her, and immediately she straightened herself, and praised Eloah.
14 And the ruler of the synagogue, being angered because Yeshua had healed on the Sabbath, answered and said to the crowds, There are six days in which it is right to labor. Come; be healed in them, and not on the day of the Sabbath.
15 And Yeshua answered and said to him: Hypocrite. What one of you on the Sabbath, does not loose his ox or his ass from the stable, and goes and waters it?
16 And this [woman], because she is a daughter of Avraham, and Akel Kartza has bound her, lo, eighteen years: is it not right that she be freed from this bondage, on the day of the Sabbath?
17 And when He said these things, all those who were standing against Him, were ashamed: and the entire nation rejoiced at all the wonders that occurred by His hand.
(Luke 13:10-17)

And elsewhere:
1 And as He passed by, He saw a blind man, who was [blind] from the womb of his mother.
2 And His talmidim asked Him and said, Rabbi, who sinned: this [blind man] or his parents, so that he was born blind?
3 Yeshua said to them: Neither did he sin, nor his parents. But that the works of Eloah might be seen in him,
4 It is necessary for Me to do the works of Him who sent Me while it is day: the night will come, when man will not be able to labor.
5 As long as I am in the world, I am the light of the world.
6 And after He had said these things, He spat on the ground, and formed clay from His spittle, and anointed the eyes of that blind man.
7 And He said to him: Go wash your face with an immersion of Shiloach: and he went [and] washed, and came seeing.
8 And his neighbors, and those by whom previously he was seen begging, were saying, Is this not he, who sat and begged?
9 Some were saying, This is he: but others were saying, No, but he resembles him a lot. But he said, I am he!
10 They were saying to him, How were your eyes opened?
11 He answered and said to them, A man whose Name is Yeshua, made clay, and anointed me on my eyes, and said to me, Go, wash your face with an immersion of Shiloach: and I went, I washed, and I received sight.
12 They said to him, Where is He? He said to them, I do not know.
13 And they brought that one who previously was blind, to the P’rushim.
14 And it was the Sabbath, when Yeshua made the clay and opened his eyes for him.
15 And the P’rushim again asked him, How did you receive sight? And he said to them, He placed clay upon my eyes: and I washed, and I received sight.
16 And some of the P’rushim were saying, This man is not from Eloah because He does not keep the Sabbath, and, He formed clay.1107 But others were saying, How is a man who is] a sinner, able to do these signs? And there was division among them.
17 Again they spoke to that blind man, What do you, say about Him who opened your eyes for you? He said to them, I say, that He is a prophet.
18 But the Judeans did not believe that he was blind, and saw, until they had called the parents of him who saw.
19 And they asked them, Is this your son whom you say was born blind; how does he now see?
20 And his parents answered and said, We know that he is our son, and that he was born blind,
21 But how he now sees, or who opened his eyes for him, we do not know. Indeed, he has come of age, ask him: he can speak for his nefesh.
22 His parents said these things because they were afraid of the Judeans: for the Judeans had decided, that if a man would confess Him; that He is the Messiah, they would cast Him out of the synagogue.
23 Because of this, his parents said, He has come of age. Ask him.
24 And they called the man who was blind a second time, and said to him, Give glory to Eloah, for we know that this man is a sinner.
25 He answered and said to them, If he is a sinner I do not know. But one thing I do know: I was blind, and now behold, I see!
26 Again they said to him, What did He do to you; how did He open your eyes for you?
27 He said to them, I told you, and you did not hear. Why do you again want to hear? Do you also want to become talmidim?
28 And they reviled him and said to him, You are a talmid of that [one], but we are talmidim of Moshe.
29 And we know that Eloah spoke with Moshe, but as for this [one], we do not know from where He is.
30 That man answered and said to them, In this, there is therefore [something] to be admired, because you do not know from where He is. Yet, He opened my eyes!
31 And we know that Eloah does not hear the voice of sinners: but whoever fears Him and does His will, He hears.
32 From the ages it has not been heard, that a man has opened the eyes of one who was born blind.
33 If this [one] was not from Eloah, He would not be able to do this.
34 They answered and said to him, You were born entirely in sins, and you teach us? And they cast him out.
35 And Yeshua heard that they had cast him out. And He found him, and said to him: Do you have trust in the Son of Eloah?
36 That one who was healed answered and said, Who is He, my Adon, that I might have trust in Him?
37 Yeshua said to him: You have seen Him, and He who speaks with you, is He.
38 And he said, I have trust, my Adon, and he fell down and paid Him homage.
39 And Yeshua said: I have come for the judgment of this world: that those who do not see might see, and those who see, might become blind.
40 And those of the P’rushim who were with Him, heard these things and said to Him, Are we also blind?
41 Yeshua said to them: If you were blind, you would have no sin: but now you say, We see. Because of this, your sin is maintained.
(Jn. 9)

Therefore the International Nazarene Beit Din Says:
“The restrictions of the Sabbath are loosed, not only when danger to human life is in doubt, but for any act of healing, or any act of CHESED (loving kindness, mercy). CHESED outweighs the sacrificial offerings (Hosea 6:6; Mt. 12:5-6), and the sacrificial offerings outweigh the Sabbath (Lev. 23:37-38; Mt. 12:7). Activities such as making clay (Jn. 9) and reaping (Mt. 12:1-8) are permitted on Shabbat if a matter of CHESED is involved. One is loosed to perform “good” on Shabbat (Mt. 12:11-12=Lk. 6:9=Mk. 2:28). One may loose his ox or his ass from the stall and lead him away to watering. (Lk. 13:15) and if a sheep falls into a pit on Shabbat one is loosed to lay hold on it, and lift it out. (Mt. 12:11-12; Lk. 14:1-6) On the Shabbat a man may be circumcised that the Torah not be broken. (Jn. 7:21-24)
And the priests are loosed to sacrifice on Shabbat. (Lev. 23:37-38; Mt. 12:5-6)

B:2 May Sabbath be loosed for matter of making known “the
knowledge or Elohim”?

We read concerning Messiah:

2 And there was there in Yerushalayim, one place for immersions, which is called in Hebrew, Beit Chesed: and it had in it five porches.
3 And many people were lying at these: who were sick, and blind, and lame, and withered,
5 And there was there one man, who was in sickness thirty eight years.
6 Yeshua saw this man who was lying, and knew that he had had this sickness a long time. And He said to him: Do you want to be healed?
7 That sick man answered and said, Yes my Adon, but I have no one to place me in the immersion when the water is moved. But before I can come, another descends before me.
8 Yeshua said to him: Arise; take up your pallet and walk.
9 And immediately that man was healed: and he arose, took his pallet, and walked. And that day, was the Sabbath.
10 And the Judeans were saying to that one who was healed, It is the Sabbath. It is not permitted for you to carry your pallet.
11 But he answered and said to them, He who made me whole said to me: Take your pallet and walk.
12 And they asked him, Who is this man who told you to take your pallet and walk?
13 And he who was healed did not know who He was: for Yeshua had withdrawn from him, because of the large crowd that was in that place.
14 After a while, Yeshua found him in the Temple, and said to him: Behold, you are whole. Do not sin again, lest something that is worse than the first should happen to you.
15 And that man went and told the Judeans, that Yeshua was the one who had healed him.
16 And because of this, the Judeans were persecuting Yeshua, and seeking to kill Him; because He had done these things on the Sabbath.
17 But Yeshua said to them: My Father works until now; I also work.
(Jn. 5:1-17)

Why was it permitted to carry the pallet on the Sabbath? One may say “it is a matter of healing, and healing is permitted on the Sabbath.” Not so, for this man had already been healed, and carrying his
pallet was not needed to heal him. Why therefore was he instructed to carry his pallet?

The International Nazarene Beit Din says:

“Shabbat May be Loosed for matters concerning “the knowledge of ELOHIM” – “The knowledge of ELOHIM is of greater weight
than burnt offerings (Hosea 6:6) and burnt offerings are of greater weight than Shabbat (Lev. 23:37-38; Mt. 12:5-6). Therefore “the knowledge of ELOHIM” is of greater weight than Shabbat. Activities such as carrying are therefore permitted on Shabbat in matters pertaining to “the knowledge of ELOHIM” (Jn. 5:1-15). This would include such activities as driving to Shabbat services.

Why Yeshua was Messiah and Bar Kochba was not
By
James Scott Trimm

In 132 a second Jewish revolt against Rome began. The Emperor Hadrian banned circumcision. In reaction the Jews took up arms. During the revolt Akiva, a leading Pharisee Rabbi at the time, declared the leading Jewish general known as Bar Kosiba to be the Messiah. Bar Kosiba was renamed Bar Kochba (son of the star) and was declared the Messiah based on Num. 24:17 as we read in the Midrash Rabbah:

R. Johanan said: Rabbi used to expound
There shall step forth a star (kokab) out of Jacob (Num. XXIV, 17),
thus: read not ’kokab but kozab (lie).
When R. Akiba beheld Bar Koziba he exclaimed, ‘This is the king Messiah!’
(Lamantations Rabbah II:4)

Of course the sages of Rabbinic Judaism ultimately decided Rabbi Akiba was dead wrong. The passage in Midrash Rabbah goes on to say:

R. Johanan b. Tortha retorted: ‘Akiba, grass will grow in your cheeks
and he will still not have come!’
(Lamantations Rabbah II:4)

The Talmud tells us why the Rabbis determined that Akiba was wrong and that Bar Kochba was not the Messiah:

The Messiah-as it is written,
And the spirit of the Lord shall rest upon him,
the spirit of wisdom and understanding,
the spirit of counsel and might,
the spirit of knowledge of the fear of the Lord.
And shall make him of quick understanding [wa-hariho]
in the fear of the Lord. (Is. 11:2)
R. Alexandri said:
This teaches that he loaded him with good deeds
and suffering as a mill[is laden].
Raba said: He smells [a man] and judges, as it is written,
and he shall not judge after the sight of his eyes,
neither reprove after the hearing of his ears,
yet with righteousness shall he judge the poor. (Is. 11:3)

(Bar Koziba reigned two and a half years,
and then said to the Rabbis, ‘I am the Messiah.’
They answered, ‘Of Messiah it is written that he smells
and judges: let us see whether he [Bar Koziba] can do so.’
When they saw that he was unable to judge by the scent,
they slew him.)
(b.San. 93b)

By “scent” the Talmud speaks not of literal smell, but of a special supernatural ability to perceive what it is in men’s hearts. Bar Kokhba (also called Bar Koziba) was a false Messiah and so he did not have this special ability that Messiah would have.

Yet throughout the four Gospels we read that Yeshua did have “scent”, he did have this special ability to know what was in men’s hearts.

And when Yeshua perceived their thoughts,
He said: Why think you evil in your hearts?
(Matt. 9:4 HRV)

And when Yeshua knew their thoughts, He said to them:
Every kingdom divided against itself is brought to desolation,
and every city or house divided against itself will not stand.
(Matt. 12:25 HRV)

But Yeshua knew in His spirit,
that they were reasoning among their nefeshot,
and He said to them:
Why do you reason these things in your heart?
(Mark 2:8 HRV)

And He knew their thoughts,
and said to that man whose hand was withered:
Stand up; come to the middle of the synagogue.
(Luke 6:8 HRV)

And Yeshua knew the thought of their heart,
and He took one young child and set him by Him.
(Luke 9:47 HRV)

24 But Yeshua did not entrust His nefesh to them, because He knew every man.
25 And He did not need that men testify to Him, about any man: for He knew what was in the sons of men.
(John 2:24-25 HRV)

In these accounts Yeshua was revealing his identity as the Messiah. As we read of Messiah in Isaiah:

And shall make him of quick understanding
in the fear of YHWH:
and he shall not judge after the sight of his eyes,
neither reprove after the hearing of his ears:
(Is. 11:3)

This also points to the true nature of Messiah as we read elsewhere in the Tanak:

Then hear You in heaven Your dwelling place,
and forgive, and do, and give to every man
according to his ways, whose heart You know;
(for You, even You only, know the hearts
of all the children of men;)
(1Kings 8:39)

Rabbi Akiva, one of the leading Rabbis of Rabbinic Judaism believed Bar Kochba was Messiah. Rabbinic Judiasm maintains that Akiva was wrong, yet they do not maintain that Akiva’s belief in Bar Kochba as the Messiah in any way made him non-Jewish, so why do they hold that belief in Yeshua as the Messiah is not compatible with Judaism? Does this sound logical?

Bra Kochba was not the Messiah because he did not have scent, he did not have a special ability to judge not by what he saw or heard, but by knowing what was in men’s hearts. Yeshua on the other hand is said to have had exactly this unique ability to judge men not by sight or by hearing, but by a special ability to sense what was in their hearts.

Rabbi Akiva believed Bar Kochba was the Messiah and was wrong. Bar Kochba could not see into men’s hearts, but Yeshua could, because Yeshua met exactly the criteria that Bar Kochba did not meet.

If Akiva could believe someone was the Messiah and be wrong and still be Jewish, how much more so can one believe Yeshua was the Messiah, who met exactly the criteria that Bar Kochba did not meet, and still be Jewish. Certainly believing Yeshua was the Messiah is more Jewish than believing Bar Kochba was the Messiah, because Yeshua did have scent.

We must raise at least $500 by the end of the day today (11/5/24), or our account will go into the negative and start a chain reaction of returned items and fees!

You can now donate thru Pay Pal, Zelle or Go Fund Me!

I want to thank all of you supporting this work. I literally could not do it without you!

This work takes hours of my time. As many of you know, my wife is very ill, and I spend most of my time at home as her caretaker. I work at a desk less than six feet from her bed. So I am in a position to dedicate many hours to this important work that I have been directed to do.

But I also realize that it is not the activity of James Trimm alone who is responsible to do this work, it is all of us together who are charged with the responsibility of accomplishing this work. I very much look on the efforts of this restoration work as a cooperative one with each one of you. We are all joint heirs with Messiah and should always be about our Father’s business. I am honored to be able to be partnered with truth seekers as this restoration of Scripture moves forward in fulfillment of prophecy.

Donations can be sent by Paypal to donations@wnae.org or by Zelle or Go Fund Me!

Click HERE to donate
by Paypal, Zelle or Go Fund Me

In Defense of the Book of Hebrews
By
James Scott Trimm

In 2005 Monty Judah published a paper attacking the canonicity of the Letter to the Hebrews titled The Paradigm of the Book of Hebrews. I responded by publishing the following article (originally in 2005).

In recent years the Letter to the Hebrews has come under attack in some quarters of the Hebraic Roots movement. Among those better known Messianic leaders to question the validity of the Letter to the Hebrews is Monte Judah. The following is a response to some of the things Monte Judah has said about this very important book of the Scriptures.

THE HEBREW ORIGIN OF HEBREWS

Monte Judah starts with a completely false premise saying:

The book [Hebrews] is really an epistle (a letter) entitled to the Hebrews, but… the writing and logic is Greek. It was written in Greek, quoting from Greek copies of the Scriptures, and using Greek definitions to explain and teach Hebraic things.

First of all the Book of Hebrews was originally written in Hebrew not in Greek.

Although the Greek version of the Epistle to the Hebrews has become the standard text used in Christendom, the “Church Fathers” of Christendom openly admitted that the Letter to the Hebrews had been originally written in Hebrew and was later translated into Greek.

Eusebius in the fourth century referred to a now lost writing by Clement of Alexandria written around the year 200 C.E. which Eusebius cites as follows:

In the work called Hypotyposes, to sum up
the matter briefly he [Clement of Alexandria]
has given us the abridged accounts of all
the canonical Scriptures, the Epistle to the Hebrews he
asserts was written by Paul, to the Hebrews,
in the Hebrew tongue; but that it was carefully
translated by Luke, and published among the Greeks.
(Clement of Alexandria; Hypotyposes (c. 200 CE)
referred to by Eusebius in Eccl. Hist. 6:14:2)

And Eusebius himself testified:

For as Paul had addressed the Hebrews
in the language of his country; some say
that the evangelist Luke, others that Clement,
translated the epistle.
(Eusebius (4th Cent.); Eccl. Hist. 3:38:2-3)

Finally Jerome wrote of Hebrews:

He (Paul) being a Hebrew wrote in Hebrew,
that is, his own tongue and most fluently
while things which were eloquently written
in Hebrew were more eloquently turned into Greek.
(Jerome (4th Cent.); Lives of Illustrious Men, Book V)

In 1537 Munster published Hebrew Matthew which he had obtained from the Jews (this Hebrew text was very similar to the Hebrew Matthew published in 1553 by Jean DuTillet). Twenty years later, in 1557, a second edition of Munster’s Hebrew Matthew was printed, this time also containing the complete Hebrew text of the Letter to the Hebrews in an appendix. This second edition went largely unnoticed and was soon forgotten.

It is important to note that the criticism that the Book of Hebrews has recently received has been aimed at the Greek text of Hebrews and not at the original Hebrew text of the book.

IS HEBREWS ANTI-NOMIAN?

Monte Judah writes:

Let’s conduct our own examination of the book of Hebrews to see if the author was “pro-Torah” using just a few clips of the writer’s presentation…. He wrote that there must be changes to the Law of Moses (Heb 7:12) because the priesthood has changed from Levite to Melchizedek… let’s ask some fundamental questions at this point.
These are the questions that should cause you to pause and question whether this book is consistent with the rest of the Scriptures. … Do we believe that some of the commandments given in the Torah should be changed?

He basis this on the Greek version of Hebrews 7:12 which reads:

For the priesthood being changed,
there is made of necessity a change also of the law.
– Heb. 7:12 KJV (from the Greek)

However the word for “change/changed” here in the Hebrew is SHENISHTANA from the verb root SH-N-H (Strong’s 8138) meaning “to repeat, to do a second time” thus the Hebraic Roots Version reads:

It is saying that according to which there is a repetition of the
office of the priesthood, of necessity it is saying there is a repetition of the Torah.
– Heb. 7:12 HRV

In the original Hebrew there is no indication that the Torah or any of its commandments are changed, only that they are repeated. This repetition is all part of the renewal of Torah which is a primary paradigm of the Book of Hebrews in the original Hebrew.

Monte Judah also keys in on Hebrews 7:18:

For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
Heb. 7:18 KJV from the Greek

However the Hebrew actually reads:

To me in this there was a carrying away of the first by a weak work and by drunkeness and that which is not worthy for use.
-Heb. 7:18 HRV from the Hebrew

The Hebrew word for “carrying away” is GISTAL’KAH. Jeremiah uses a form of this same word to describe the Babylonian captivity (Jer. 29:1, 4, 16, 20, 31; 46:19; 48:7, 11; 49:3). The “carrying away” here is that of the Babylonian captivity and the curse which has come upon Israel for having failed collectively to observe Toarh as a people (see Deut. 28-29 and Lev. 26). The Torah promises that if after this curse comes upon us, we repent and turn back to Elohim as a people, he will regather us and renew the covenant with us (Deut. 30 and Jer. 31:31f). Hebrews is saying that a “carrying away” resulted from our failure to observe the Torah thus creating the need for a repetition of the Torah through a repetition of the priesthood.

Monte Judah however sees these passages of Hebrews as leading up to
a renouncing of Torah in Hebrews 8:13 where the Greek has:

In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.
– Heb. 8:13 KJV from the Greek

Judah writes:

All of these statements were put forth by the writer to support his conclusion that the Old Covenant was “obsolete,” “becoming obsolete,” “growing old,” and “ready to disappear” (Heb 8:13).

However this is not at all what the Hebrew text of Hebrews says here. It reads:

And according to that which he said ‘renewed covenant’ he has
antiquated the first to that which has put on antiquity and in
coming days behold he offers that which is longed for.
– Heb. 8:13 HRV from the Hebrew

In the Hebrew text the idea here is that Israel has (by violating Torah) antiquated the Torah but that the days are coming when the the renewal of Torah that had been longed for would come.

The Hebrew word for “longed for” here is SHEY’KAMAH (Strong’s 3642) meaning “to long for”; “to become pale” or “to vanish away”. The Greek translator misunderstood this word as meaning “to vanish away” but in the Hebrew it clearly means that the renewal of the Torah was “longed for”.

INCENSE IN THE HOLY OF HOLIES

Monte Judah maintains that there are mistakes in the Book of Hebrews. One passage which he maintains is a mistake is Hebrews 9:3- 4 of which he writes:

There is a problem with this passage. … ‘And behind the second veil, there was a tabernacle which is called the Holy of Holies, having a golden altar of incense…’ [(Heb. 9:3-4)] This part is not correct as written. The altar of incense is in the first sanctuary with the lampstand and table, not in the Holy of Holies with the Ark of the Covenant.

While it is true that the “golden alter of incense” is outside the veil, the context here is that of the Day of Atonement (as we see in Heb. 8 where the High Priest is in the Holy of Holies). On the day of atonement the High Priest would take incense from the golden alter of incense and place it in the Holy of Holies (Lev. 16:12-13) so that Hebrews, in telling us that the Holy of Holies “had” the golden alter of incense because it was being filled with incense from that alter.

BLOOD OF THE COVENANT

Monte Judah also finds fault with Hebrews 9:19-21 saying:

His [the author of Hebrews] description sounds authoritative and precisely detailed. But it is not accurate when compared to the Scriptures he seems to be referring to. And more confusion is created in the minds of those who would take the time to review the facts. Actually, there are two events being spoken of here, not one as the writer is suggesting. The first event was when Moses came down from the mountain, recounting the Torah. The second was approximately a year later, after the tabernacle was set up at its inauguration. … these were two different events, even though they are improperly combined by the writer, … The writer says that Moses used the blood of calves and goats. He used water, scarlet wool, and hyssop. He sprinkled the book and the people. He goes on to say that Moses also sprinkled the tabernacle and its vessels with blood. … The writer of Hebrews has made a much bigger mistake here than the placement of the altar of incense in the Holy of Holies we described earlier. Moses did not use the blood of goats; he used only the blood of bulls (calves). Moses did not use water, scarlet wool, or hyssop. Moses did not sprinkle the book; he read the book to the people and he sprinkled the altar and then he sprinkled the people. … The writer also wrote that Moses also sprinkled with blood the tabernacle when it was established. So he makes another
mistake.

Now let us examine each of these “mistakes”:

First Judah complains that the author of Hebrews has “improperly combined” two events. Now the passage in question begins with the phrase “For IN THE DAY which Moses wrote to the people the words of YHWH in the Torah…” (Heb. 9:1 HRV). This passage is very similar to Jer. 31:32 “…the covenant which I made with their fathers IN THE DAY that I took them by the hand to bring them out of Egypt…”. By Monte Judah’s logic one could also argue that Jeremiah “improperly combined” the exodus from Egypt with the giving of Torah some fifty days later. These were two separate events. The Hebrew word YOM which is normally translated “day” can also have a much broader meaning referring to periods of time other than just 24 hours. This is the case in Jer. 31:32 and it is also the case in Heb. 9:1.

Secondly Judah complains that Hebrews mentions goats being offered while Exodus only mentions bulls being offered. While it is true that the KJV and some other versions mention goats in this passage, the original text of Hebrews made no such mention of goats. The Hebrew text of Hebrews and the Aramaic Peshitta and CPA texts of
Hebrews all lack the phrase “and goats” in Heb. 9:19. The phrase is also lacking in the oldest copy of Hebrews (P46) as well as many other Greek copies ()c; K; L 181; 1241; 1739).

Monte Judah’s third objection is that Exodus 24 only mentions blood, not water, scarlet wool or hyssop. Judah seems to believe that any detail included in Hebrews that is not recorded in the Torah must be a mistake. However there are many places where the books of the “New Testament” mention details of Torah events which are lacking in the written Torah itself. For example 1Cor. 10:4 states that the rock in the wilderness followed Israel. This detail is lacking in the written Torah but is found in the Midrash (B’midbar Parshat Chukkat (Num. 20:16-2a)). 2Tim. 3:8 includes the detail of the names of Pharaoh’s magicians. These names are not found in Exodus but are found in the Targum, the Talmud and the Book of Jasher. Jude 1:9 records a conflict between the angel Michael and HaSatan over the body of Moshe, while the Torah records no such conflict. Even the other books of the Tanak record details of Torah events which are not found in the written Torah. The Psalms record that Joseph was kept in fetters while imprisoned in Egypt (Ps. 105:17-18) a detail lacking in the Torah. Therefore why should it be a problem for Hebrews to include details in Torah events that are lacking in the written Torah?

In fact the Talmud records a tradition that the sprinkling with blood at Sinai was accompanied by a sprinkling of the waters of purification:

R. Johanan said to Resh Lakish: It is right according to me who infer from the Consecration; for this agrees with what we are taught: `On both of them [the Priests] we sprinkle throughout the seven days [water] from all the sin-offerings that were there’; but according to you who infer from Sinai, was there any sprinkling done on Sinai? — But according to your own reasoning, it would not be right either, for in the consecration [ceremony the sprinkling was done with] blood, whereas here with water? — That is no difficulty. For R. Hiyya taught: `The water takes the place of blood’, but
according to you, was there any sprinkling on Sinai? — He answered: It was a mere additional provision.
(b.Yoma 4a)

This tradition is recorded in a section of Talmud which discusses the use of these waters to purify the High Priest before the Day of Atonement ceremony. This water was a special water which had added to it the ashes of the red heifer (see Num. 19). These were the ashes of a red heifer burned with hyssop and scarlet wool (Num. 19:6).

Moreover Josephus records a tradition that Moses sprinkled the people with the waters of purification at the funeral of Miriam:

Moses purified the people after this manner: He brought a heifer that had never been used to the plough or to husbandry, that was complete in all its parts, and entirely of a red color, at a little distance from the camp, into
a place perfectly clean. This heifer was slain by the high priest, and her blood sprinkled with his finger seven times before the tabernacle of God; after this, the entire heifer was burnt in that state, together with its skin and entrails; and they threw cedar-wood, and hyssop, and scarlet wool, into the midst of the fire; then a clean man gathered all her ashes together, and laid them in a place perfectly clean. When therefore any persons were defiled by a dead body, they put a little of these ashes into spring water, with hyssop, and, dipping part of these ashes in it, they sprinkled them with it, both on the third day, and on the seventh, and after that they were clean. This he enjoined them to do also when the tribes should come into their own land.
(Josephus, Antiquities, 4:4:6)

Monte Judah’s fourth objection is that Exodus 24 does not mention any sprinkling of the book.

Again we should repeat, it is not a problem for Hebrews to include details of Torah events which are not to be found in the written Torah.

There is in fact a basis in the Hebrew to conclude that both the people and the book were sprinkled.

The Torah says:

And Moshe took half of the blood, and put it in basins;
and half of the blood he dashed upon the alter.
And he took the book of the covenant,
and read in the hearing of the people;
and they said: ‘All that YHWH has spoken will we do, and obey.’
And Moshe took the blood, and sprinkled it upon the people,
and said: ‘Behold the blood of the covenant,
which YHWH has made with you in agreement with
all these words.
(Ex. 24:6-8)

The phrase translated “in agreement with all these words” may also be translated “upon all these words”. Moreover the first rule of Eliezer tells us that the Hebrew particles AF, GAM and ET indicate an inclusion or amplification. The Hebrew word ET has no parallel in English (it points to the next word as a direct object) but if we were to include it in the English it would read as follows:

And Moshe took half of the blood, and put it in basins;
and half of the blood he dashed upon the alter.
And he took the book of the covenant,
and read in the hearing of the people;
and they said: ‘All that YHWH has spoken will we do, and obey.’
And Moshe took ET the blood, and sprinkled it upon the people, and said: ‘Behold the blood of the covenant,
which YHWH has made with you upon
all these words.
(Ex. 24:6-8)

Since the word ET indicates an inclusion, the parallel phrases “upon the alter”; “upon the people” and “upon all these words” would imply that the blood was upon all three of these.

THE JEWISH PARADIGM IN THE BOOK OF HEBREWS

Monte Judah writes:

…the writing and logic [of Hebrews] is Greek. It was written in Greek, quoting from Greek copies of the Scriptures, and using Greek definitions to explain and teach Hebraic things.

Now we have already demonstrated that the Book of Hebrews was written in Hebrew and that the Greek version is only a translation from the original Hebrew.

In addition the logic of Hebrews is very Hebraic and not at all Greek. This book, more than any other, uses Jewish Hermeneutics and forms of Midrashic Exegesis to formulate its arguments.

In fact the entire Book of Hebrews is an extended Homiletic Midrash on Psalm 110. This extended midrash is made up of five sub-midrashim. Each of these midrashim are in a special form of midrash known as a proem homiletic midrash. This is a form of Midrashic exegesis which utilizes Hillel’s second rule (g’zara sheva -equivalence of expressions) to tie together two passages, present a drash (exposition) and then close by quoting a third verse which also ties through a phrase and which helps summarize the results of the exegesis.

These five proem homiletic midrashim which make up the Book of
Hebrews are as follows:

I. THE MESSIAH HUMBLED AND EXALTED (1:1-3:6)
(YHWH said to my Adonai, sit at my right hand. Ps. 110:1a)

A. Initial texts: (Heb. 1:5-13)(Ps. 2:7; 2Sam. 7:14; Deut. 32:46/Ps.
97:7; Ps. 104:4; Ps. 45:6, 7; Ps. 102:25-27; Ps. 110:1)

B. Exposition (1:14-2:5)

C. Second Text: (2:6-8a) (Ps. 8:4-6)

D. Exposition: (2:8b-3:6)

II. THE WORLD YET TO BE SUBJECT TO HIM (3:6-4:13)
(until your enimies are made your footstool Ps. 110:1b)

A. Initial text:(3:7-3:11) (Ps. 95:7-11)

B. Exposition (3:12-4:3)

C. Second text (4:4) (Gen. 2:2)

D. Exposition (4:5-14)

III. A MIDRASH ON MELCHIZADEK (4:14-7:28)
(A priest forever after the order of Melchizadek Ps. 110:4)

A. Introductory exposition (4:14-5:5)

B. Initial text: (5:6) (Ps. 110:4)

C. Exposition (5:7-11)

D. Parenthetical (5:12-6:12)

E. Second text (6:13-14) (Gen. 22:17)

F. Exposition (6:15-7:28)

IV. THE PRIEST AT THE RIGHT HAND OF YHWH (8:1-9:28)
(Ps. 110:1 and Ps. 110:4 brought together)

A. Introductory exposition (8:1-7)

B. Initial text (8:8-12) (Jer. 31:31-34)

C. Exposition (8:13-9:19)

D. Second text (9:20) (Ex. 24:8)

E. Exposition (9:21-9:28)

V. IN DEFENSE OF THE TEMPLE CEREMONIES (10:1-11:40)

A. Introductory exposition (10:1-4)

B. Initial text (10:5-7) (Ps. 40:6-8)

C. Exposition (10:8-14)

D. Second text (10:15-17) (Jer. 31:33-34)

E. Exposition (10:18-35)

F. Third text (10:36-38) (Hab. 2:3-4)

G. Exposition (10:39-11:40)

In this first section Paul begins his commentary on Ps. 110:1 by showing that the Messiah was exalted and therefore was first in a humbled state. Paul begins with a very complex Proem Homiletic exegesis. He begins by citing six passages (2Sam. 7:14; Deut. 32:43/Ps. 97:7/Neh. 9:6; Ps. 104:4; Ps. 45:6-7; Ps. 102:25-27 and Ps. 110:1) which he uses the fourth rule of Hillel: Binyan av mish’bey k’tuvim “Building of the father [that is a rule] from two (or more) texts” to build a rule that The Messiah is of a higher order than angels (Heb. 1:4-14). Paul then gives an exposition using the first rule of Hillel (shown below in the commentary). Next Paul links these texts to Psalms 8:4-6 with Hillel’s second rule (g’zara sheva “equivelence of expresions”) using the key phrases: “angels” and “the works of your hands” as well as the concepts “crowned” and “you have put all things in subjection under his feet.” Paul then gives a concluding exposition.

In his second midrash Paul gives a Proem Homiletic Midrash on Psalm 95:7-11 and Gen. 2:2 in Hebrews 3:7-4:10 (using the keywords “day”; “works”; and “rest”) which is launched by the phrase if we hold fast the boldness and the boasting of his hope until the end correlating it with Psalm 95:8. Using g’zara sheva (Hillel’s second rule) in this Proem Homiletic Midrashic Exegesis, Paul ties God’s “works” in Ps. 95:9 with his “works” in Gen. 2:2 and his “rest” in Ps. 95:11 with his rest in Gen. 2:2. Paul also ties “today” (Lit. Heb. “the day”) in Ps. 95:7 with “day” Gen. 2:2. The sabbath “rest” that is yet to come is the time which Ps. 110:1 says “till I make Your enemies your footstool.” In other words, Paul has made a case that the Messiah’s current position is at the right hand of the throne, and that he will remain there until the time of the Millennial Kingdom. This is important because Paul wants to address the issue of what the Messiah is actually doing at the throne until the Kingdom comes.

In his third midrash Paul introduces Ps. 110:4 to his discussion. He creates another Homiletic Midrash on Ps. 110:4 (Heb. 5:6; 7:17, 21) ; Gen. 22:16-17 (Heb. 6:13-14) and Gen. 14:17-20 (Heb. 7:1-2) using the keywords “swear”, “Melchizadek”, “priest”, and “bless.”

Paul argues Melchizadek is greater than Levitical Priests because he blessed Abraham and the better always blesses the lesser (7:1, 7). Also, he argues, Abraham, who was Levi’s great-grandfather (and therefore his elder) paid tithes to Melchizadek (7:1, 5, 9). Paul also indicates that both the Levites (through the Abrahamic and Mosaic covenants) and Melchizadek, are priests because of Elohim’s making an oath. Thus he argues that Yeshua can be a priest after the order of Melchizadek without being a Levite (7:13-15).

In his fourth midrash Paul ties the ideas of Ps. 110:1 and 110:4 together. The Priest in the Holy of Holies implies the Day of Atonement (the only time the High Priest ever enters the Holy of Holies). With the Day of Atonement ceremony as the setting (Lev. 16), Paul presents a Homiletic Midrash on Jer. 31:31-34 (Heb. 8:8-11); Ex. 24:8 (Heb. 9:20) and Is. 53:12 (Heb. 9:28) using the keywords: “sins” and “covenant.” The keyword “swore” in the previous Midrash referred in Heb. 6:13-14 = Gen. 22:16-17 to the Abrahamic covenant. Paul had noted that the oath of Elohim in Ps. 110:4 also therefore implied a covenant as well (7:20-22). Since Ps. 110:1, 4 implies the Day of Atonement ceremony (since they place the priest in the throne room) and since it speaks of a time when the Messiah’s enemies are made his footstool (the Kingdom), Paul keys this oath with the New Covenant of Jer. 31:31-34 in which sins are forgiven and the Kingdom is established. He cites Ex. 24:8 = Heb. 9:20 using the keyword covenant to argue that such a covenant must be sealed with blood. Citing Is. 52:12 (in Heb. 9:28) with the key word “sins”, he argues that since the Messiah bears these sins it is his blood which seals the New Covenant.

In his fifth midrash Paul, having just made use of the Day of Atonement Temple ceremony, speaks out in favor of the Temple ceremonies. He does this by giving a Proem Homiletic Midrash on Ps. 40:6-8 (Heb. 10:5-9); Jer. 31:33-34(Heb. 10:16-17) and Hab. 2:3-4 (Heb. 10:37-38) using the keywords “pleasure/will”; “come”; “Law in the heart” “sin” and “[no] offering.” Paul begins this midrash by quoting Ps. 40:6-8 (Heb. 10:5-10). Paul ties this passage to Jer. 31:34 (Heb. 10:16-18) based on the key words SIN and IN THEIR HEARTS (which appears in Ps. 40 but is truncated off in Paul’s quote) and [no] OFFERING. Finally, Paul concludes by quoting Hab. 2:3-4 (Heb. 10:37-38) through the key words HE WHO IS COMING and HAS NO PLEASURE. I believe Paul’s source here is the Aramaic of the Peshitta Tenach, for it is only here that the word “pleasure/will” is the same in Ps. 40 and Hab. 2:4 and the LXX does not agree with the wording of Hab. 2:3-4 = Heb. 10:37-38.

The context of Heb. 10 is that Paul has just discussed Yeshua in relation to the Yom Kippur ceremony in Heb. 8 thru 9. Then in Heb. 10:1-3, Paul argues that the sacrifices continue as a remembrance. Paul then opposes those who oppose the Temple and encourages Temple attendance (Heb. 10:25). The keywords tell us what Paul’s subject is: The offerings, and what is and is not pleasing to Elohim. Paul argues that the end of offerings for sin in Ps. 40:6-8 and the placing of the law in the heart (Ps. 40:8) tie Psalm 40:6-8 to the New Covenant in Jer. 31:34 which has yet to occur. To Paul, Ps. 40 describes a time when sin offerings will not be offered because sin will not be remembered, all of this because Elohim does not have pleasure in sin offerings because they result from sin which he will, when the New Covenant is fully realized, forget. Thus the offerings will end with the coming of the New Covenant (Heb. 11:18 see also Heb. 8:13). Paul closes by citing Hab. 2:3-4 (giving what seems a polemic against the interpretation given in the Hab. commentary at Qumran) All of this Paul ties to the [second] coming of the Messiah and the establishing of the New Covenant.

The Blood Covenant Paradigm in Hebrews

Monte Judah writes:

By introducing the death of the one who made it into this paragraph, the writer of Hebrews has just defined the New Covenant as being a last will and testament rather than being an agreement between God and man. But the New Covenant described by Jeremiah (31:31-33) using the word brit is not a testament or will left by a dead person. It is an agreement, a covenant between God and His chosen one people. The writer has switched the meanings to make a Hebrew covenant into a Greek will and testament.

Like many others, Monte Judah has completely misunderstood Hebrews 9:16-17 and the overall paradigm of the Book of Hebrews.

Judah wrongly believes that the topic of Hebrews 9:16-17 is that of a “last will and testament”. However the concept of basing inheritance on such a document is a hellenistic idea. In Jewish law inheritance is divided evenly among the sons, except for the firstborn who gets a double portion. It has nothing to do with what someone writes on a piece of paper.

Hebrews does not refer to a last will and testament, but to the inheritance rules related to the ancient Jewish custom of making a blood covenant.

When two people entered into a blood covenant they became members of each others house including heirship rights. There are two good examples of the making of such a covenant in the Tanak. The first is to be found in Gen. 31:43-54 (between Ya’akov and Lavan) and 1Sam. 18:1-4 (Between David and Jonathan). It was through his blood covenant with Jonathan that David inherited the throne of Saul. David had a covenant with Jonathan making him Jonathan’s joint heir, when Saul and Jonathan died in the same battle, David inherited the throne. In the same way we have a covenant with the Son of the King, when the son of the king died, we were his joint heirs.

This inheritance is the theme of the Book of Hebrews. Paul’s topic is the Blood Covenant and Inheritance. He shows that the Messiah was “made heir of all things” (1:2, 4) and the “firstborn” (1:6;12:23) (an inheritance term, see note to 12:23). He shows that the oath which made Abraham’s seed the chosen people was a covenant (6:13-14), and that the oath which makes the Messiah a priest after the order of Melchizadek (7:20-22) is the renewal of the Covenant (Heb. 7:22; 8:6-13). He also shows that this is a blood covenant sealed with the Messiah’s blood (Heb. 8 & 9). Paul argues that because of this covenant relationship, we have an inheritance (9:11-22). Since we are blood covenantors with the Messiah who is heir of all things (i.e. the Kingdom (1:13; 2:5-9) we inherit with him (1:14; 2:10-18; 9:11-22; 12:23). To Paul this inheritance is the “rest” of Ps. 95:7-11 (Heb. 4:9). A rest which has not yet been entered (4:9-10), an inheritance covenant promise like that of the Abrahmic Covenant (6:13-20) but with its promise yet to be received (11:39-40).

CONCLUSION

The Book of Hebrews was written in Hebrew according to the Hebraic Paradign. In this book Paul makes use of Jewish rules of Hermeneutics in order to interpret the Hebrew Tanak as it had come down to him. This book is a most valuable writing among those of the books of the Ketuvin Netzarim (known commonly today as the “New Testament”.

-James Trimm

[All quotes from Monte Judah taken from YAVOH Vol. 11 No. 11; Nov. 2005 “The Paradigm of the Book of Hebrews”]

Red Alert: Our Situation Today is Dire!

Our rent was due four days ago (11/1/2024) and we still do not have it! We need your help today!

I want to thank all of you supporting this work. I literally could not do it without you!

This work takes hours of my time. As many of you know, my wife is disabled and very ill, and I spend most of my time at home as her caretaker. So I am in a position to dedicate many hours to this important work that I have been directed to do.

But I also realize that it is not the activity of James Trimm alone who is responsible to do this work, it is all of us together who are charged with the responsibility of accomplishing this work. I very much look on the efforts of this restoration work as a cooperative one with each one of you. We are all joint heirs with Messiah and should always be about our Father’s business. I am honored to be able to be partnered with truth seekers as this restoration of Scripture moves forward in fulfillment of prophecy.

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 or by Zelle or Go Fund Me

Click here to donate

What do You Mean… “Circumcised Heart”?
By
James Scott Trimm

Often when I speak to Christians about Torah, they respond by saying “but I have a circumcised heart.” But just what does the term “circumcised heart” in Scripture really mean?

Paul writes of a “circumcision of the heart”:

28 For he is not a Jew who is one in appearance [only]: also what is made visible in the flesh [alone] is not circumcision.
29 But that one is a Jew, who [is one] secretly: and circumcision is that of the heart by the Spirit, and not by the letter [only]; whose praise is not from men, but from Eloah.
(Rom. 2:28-29 HRV)

11 And by Him, you were circumcised with the Circumcision which is not by our hands, by the putting off of the flesh of sins, by circumcision of the Messiah.
(Col. 2:11 HRV)

Some have wrongly taught that this circumcision of the heart is a new circumcision that has replaced physical circumcision of the flesh. However this circumcision of the heart was not a substitute for physical circumcision nor a substitute for Torah observance in general. To the contrary the Torah itself speaks of the circumcision of the heart:

40 And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me: and also that they have walked contrary unto Me.
41 I also will walk contrary unto them, and bring them into the land of their enemies. If then perchance, their uncircumcised heart be humbled, and they then be paid the punishment of their iniquity,
42 Then will I remember My covenant with Ya’akov, and also My covenant with Yitz’chak, and also My covenant with Avraham will I remember: and I will remember the land.
(Lev. 26:40-42 HRV)

In Lev. 26 we read a series of curses which will come upon Israel for failing to observe the Torah, and the Torah refers to those who do not observe Torah as having an “uncircumcised heart”.

Next we read of circumcision of the heart in Deuteronomy:

16 Circumcise therefore, the foreskin of your heart, and be no more stiff-necked.
(Deut. 10:16 HRV)

In fact in this section of Torah we are told to circumcise our heart (Deut. 10:16) love YHWH with all our heart and keep his commandments (Deut. 11:1, 13) and place the Torah in our heart (Deut.11:18). Thus

Circumcision of the heart would seem to involve loving YHWH and keeping his commandments and and placing the Torah in our hearts:

1 Therefore you shall love YHWH your Elohim, and keep His charge, and His statutes, and His ordinances, and His commandments, always.
13 And it shall come to pass, if you shall hearken diligently unto My commandments which I command you this day, to love YHWH your Elohim, and to serve Him with all your heart and with all your soul,…
18 Therefore shall you lay up these, My words, in your heart and in your soul. And you shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.
(Deut. 11:1, 13, 18 HRV)

Also as the prophets Jeremiah and Ezekiel also referred to the this circumcision of the heart:

4 Circumcise yourselves to YHWH, and take away the foreskins of your heart, you men of Y’hudah and inhabitants of Yerushalayim: lest My fury go forth like fire, and burn that none can quench it, because of the evil of your doings.
(Jer. 4:4 HRV)

24 (9:25) Behold, the days come, says YHWH, that I will punish all them that are circumcised in their uncircumcision:
25 (9:26) Egypt and Y’hudah, and Edom and the children of Ammon, and Mo’av and all that have the corners of their hair polled; that dwell in the wilderness. For all the nations are uncircumcised, but all the House of Yisra’el are uncircumcised in the heart.
(Jer. 9:24-25 (25-26) HRV)

9 Thus says the Adonai YHWH: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary–even any alien that is among the children of Yisra’el.
(Ezek. 44:9 HRV)

The circumcision of the heart is not a new “New Testament” replacement for the circumcision of the flesh. In fact the Torah and Prophets speak of the circumcision of the heart in terms of Torah observance (which by definition would include circumcision of the flesh).

Red Alert: Our Situation Today is Dire! Our rent was due three days ago (11/3/24) and we do not have it!

I want to thank all of you supporting this work. I literally could not do it without you!

This work takes hours of my time. As many of you know, my wife is disabled and very ill, and I spend most of my time at home as her caretaker. So I am in a position to dedicate many hours to this important work that I have been directed to do.

But I also realize that it is not the activity of James Trimm alone who is responsible to do this work, it is all of us together who are charged with the responsibility of accomplishing this work. I very much look on the efforts of this restoration work as a cooperative one with each one of you. We are all joint heirs with Messiah and should always be about our Father’s business. I am honored to be able to be partnered with truth seekers as this restoration of Scripture moves forward in fulfillment of prophecy.

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 or by Zelle or Go Fund Me!

Click HERE to donate

You can now donate thru PayPal, Zelle or Go Fund Me!

Did Yeshua Declare All Foods Clean?
By
James Scott Trimm

Often when I share with Christians that the Torah is everlasting, for all generations, they respond by saying, “But the Messiah made all foods clean.” By this they allude to Mark 7:19, a passage which has been very misunderstood.

The common anti-nomian understaning is based on the reading of this verse as it is found in the New American Standard and many other translations. The New American Standard version reads:

18 And He said to them, “Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him,
19 because it does not go into his heart, but into his stomach, and is eliminated?” (Thus He declared all foods clean.)
20 And He was saying, “That which proceeds out of the man, that is what defiles the man.
21 “For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries,
22 deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness.
23 “All these evil things proceed from within and defile the man.”
(Mark 7:18-23)

Many other translations of the Greek text give similar renderings of the phrase in verse 19:

“Thus he declared all foods clean” (RSV, NAS, NEB, NWT)
“In saying this, Jesus declared all foods clean” (NIV)
“In saying this, Jesus declared that all foods are fit to be eaten” (TEV)
“By saying this he showed that every kind of food is kosher.” (Living Bible)

Unfortunately many so-called “Messianic” and “Sacred Name” translators/editions still say or imply that Yeshua made all foods clean in this verse:

“By saying this he showed that every kind of food is kosher.”
(The Living Scriptures – David Bronstein’s revision of the Living Bible, 1982)

“Thereby purifying all foods”
(The Book of Life; Messianic Vision (Sid Roth) 1981)

“Thus he declared all foods ritually clean”
(Jewish New Testament – David Stern, 1989)

“making all the okhel [food] tohar [ritually clean]”
(The Orthodox Jewish Bible – AFI 1996)

Surprising the King James Version actually gives a better translation of this verse than many more modern versions:

Because it entereth not into his heart, but into the belly,
and goeth out into the draught, purging all meats?
(Mk. 7:19 KJV)

The Scriptures version from ISR similarly renders the Greek “thus purging all foods” (The Scriptures – ISR – 1998)

Te Aramaic of the Old Syriac reads simply:

Because it does not enter his heart but his belly:
and it is thrown away and cleansed, even all food.

The Aramaic of the Peshitta reads:

Because it does not enter his heart but his belly:
and it is thrown away and cleansed, which purifies all food.

Thus the Hebraic Roots Version reads:

18 He said to them: Are you likewise also slow to understand? Do you not know that a thing that enters a son of man from the outside, can not defile him,
19 Because it does not enter his heart but his belly: and it is thrown away and cleansed, even all food.
20 But a thing that goes out from a son of man, that, defiles a son of man.
21 For from within, from the heart of a son of man, evil thoughts proceed; adultery, fornication, murder, theft,
22 Covetousness, wickedness, craftiness, perversion, the evil eye, blasphemy, pride; foolishness.
23 All these evils proceed from within, and defile a son of man.
(Mk. 7:18-23 HRV)

When we look at this passage in the original Aramaic (or even in a good translation of the Greek) we can see that the passage is not saying that all foods have been made clean, but that all foods pass through the body and are purged through excretion into the latrine.

It is very easy to see that this phrase is not intended to mean that all foods are made clean when we examine the context of the phrase.

This discussion of clean and unclean starts from a debate concerning the hand washing ritual known as Netilat Yadayim:

1 And the P’rushim and scribes gathered around Him, who came from Yerushalayim.
2 And they saw some of His talmidim who were eating bread, while their hands were not washed, <and they complained. >
3 For all the Judeans and P’rushim, unless they wash their hands <carefully, > do not eat bread: because they hold to the tradition of the elders.
4 And they do not eat things from the marketplace unless they are immersed. And there are many other things that they have received to observe: immersing of cups, and of pots, <and of bronze vessels, and of biers. >
5 And the scribes and P’rushim asked Him, Why do Your talmidim not walk
according to the tradition of the elders: but eat bread while their hands are not washed?
(Mk. 7:1-5 HRV)

Yeshua responds in the next few verses:

6 And Yeshua said to them: Well, did Yesha’yahu the prophet, prophesy concerning you. Hypocrites! As is written, This people honors Me with its lips: but their heart, is very far from Me.
7 And vainly they fear Me, while teaching teachings of the commandments of men.
8 <For you have left, the commandment of Eloah: and you have grasped the tradition, of the sons of men–immersions of cups, and of pots, and many things that resemble these.>
9 He said to them: Well did you reject the commandment of Eloah, that you might establish your [own] commandment.
10 For Moshe said, Honor your father and your mother: and he who reviles
father and mother will indeed die.
11 But you say, If a man should say to his father or to his mother, What you would have gained from me, is my offering [to the Temple].
12 Then you permit him, not to do a thing for his father or his mother.
13 And you reject the Word of Eloah, because of your [own] commandment that you have handed down: and you do many things that are like these.
14 And Yeshua called the entire crowd and said to them: Hear Me, all of you, and be persuaded.
15 There is not a thing that is outside of a son of man and enters him, that is
able [to] defile him: but the thing that goes out from him, that, defiles a son of man.
16 He who has ears to hear let him hear.
(Mk. 7:6-16 HRV)

Yeshua’s response is to emphasize the importance of honoring one’s parents with one’s words, and specifically in making vows. Yeshua takes a position on vows that parallels that of Rabbi Elieazer as we read in the Mishnah:

R. Elieazar says: they open a vow for a man by reference to the honor of his father or mother, and the sages prohibit.
said R. Tzadok: before they open a vow for him by reference to his father or mother let them open his vow by reference to the honor of HaMakom. If so there will be no vow.
But the sages concede to R. Elieazar, that in a matter that is between him and his mother or father they loose his vow by reference to his father or mother.”
(m.Nedarim 9:1)

I could do an entire teaching on what Yeshua says about vows here and how it relates to the halachic positions of the Essenes and various Pharisaic schools of the time, but that is a different subject. Here I want to stick with the topic at hand. The initial topic that started this discussion was the custom of Netilat Yadayim (ritual hand washing). It is important in understanding Yeshua’s comments in the discussion of Netilat Yadayim, to understand the basis for this hand washing custom.

The custom of ritual hand washing in Rabbinic Judaism is drawn from Leviticus 11:44 which reads:

For I am YHWH your Elohim: sanctify yourselves therefore, and be you Set-Apart, for I am Set-Apart; neither shall you defile yourselves with any manner of swarming thing that moves upon the earth.
(Lev. 11:44 HRV)

The hand washing custom is drawn from a Baraita on this verse. A Baraita is an ancient Oral Law tradition in Judaism which was not incorporated into the Mishna. The Talmud records the Baraita as follows:

Our Rabbis taught: The absence of oil is a bar to the saying of grace. So said
R. Zilai. R. Ziwai said: It is no bar. R. Aha said: Good oil is indispensable.
R. Zuhamai said: Just as a dirty person is unfit for the Temple service, so
dirty hands unfit one for saying grace. R. Nahman b. Isaac said: I know nothing either of Zilai or Ziwai or Zuhamai, but I do know the following teaching, viz.:
Rab Judah said in the name of Rab: some say it was taught in a Baraita,
Sanctify yourselves: (Lev. 11:44) this refers to washing of the hands before the meal;
And be ye holy: this refers to washing of the hands after the meal; `For
holy’: this refers to the oil; `I AM the YHWH your Elohim’: this refers to the grace.
(b.Berachot 53b)

The Baraita understands “Sanctify yourselves” in Lev. 11:44 as refering to washing one’s hands before a meal and “be you Set-Apart” in Lev. 11:44 as refering to washing one’s hands after a meal.

But now lets look at the context of Lev. 11:44. Leviticus 11 begins with:

1 And YHWH spoke unto Moshe and to Aharon, saying unto them:
2 Speak unto the children of Yisra’el, saying, These are the living things, which you may eat among all the beasts that are on the earth.
(Lev. 11:1-2 HRV)

The rest of the material from Lev. 11:3-43 deals with the commandments concerning which animals are considered clean to eat and which are considered unclean. This section then wraps up with:

For I am YHWH your Elohim: sanctify yourselves therefore, and be you Set-Apart, for I am Set-Apart; neither shall you defile yourselves with any manner of swarming thing that moves upon the earth.
(Lev. 11:44 HRV)

Now it is important to know that in the final phrase “neither shall you defile yourselves with any manner of swarming thing that moves upon the earth.” the phrase “yourselves” is literally “your nepheshot” or “your souls”.

And so the Pharisaiac Baraita is that “sanctify yourselves” means to wash one’s hands. But Yeshua is arguing that hand washing means nothing, if we are not sanctified on the inside, because the second part of the verse contrasts “sanctify yourselves” with “neither shall you defile your souls”, thus “sanctify yourselves” must also mean to sanctify your soul. Yeshua’s point is that it is not enought to abstain from unclean meats, if our soul is defiled inside already. This does not mean to eact unkosher food, but rather that it is just as important to have a clean soul as it is to eat kosher.

Our rent is due today and we do not have it! We need your help today!

I want to thank all of you supporting this work. I literally could not do it without you!

This work takes hours of my time. As many of you know, my wife is very ill, and I spend most of my time at home as her caretaker. I work at a desk less than six feet from her bed. So I am in a position to dedicate many hours to this important work that I have been directed to do.

But I also realize that it is not the activity of James Trimm alone who is responsible to do this work, it is all of us together who are charged with the responsibility of accomplishing this work. I very much look on the efforts of this restoration work as a cooperative one with each one of you. We are all joint heirs with Messiah and should always be about our Father’s business. I am honored to be able to be partnered with truth seekers as this restoration of Scripture moves forward in fulfillment of prophecy.

Donations can be sent by Paypal to donations@wnae.org or by Zelle or Go Fund Me!

Click HERE to donate

Milah: The Express Word
By
Rabbi Robert O. Miller

“Now what I am commanding you today is not too difficult for you or beyond your reach. It is not up in heaven, so that you have to ask, ‘Who will ascend into heaven to get it and proclaim it to us so we may obey it?’ Nor is it beyond the sea, so that you have to ask, ‘Who will cross the sea to get it and proclaim it to us so we may obey it?’ No, the word is very near you; it is in your mouth and in your heart so you may obey it. See, I set before you today life and prosperity, death and destruction. For I command you today to love Yahweh your Elohim, to walk in his ways, and to keep his commands, decrees and laws; then you will live and increase, and Yahweh your Elohim will bless you in the land you are entering to possess. (Deuteronomy 30:11-16)”

“Moses writes about the righteousness that is grounded in Torah: ‘The person who does these things will live by them. (Leviticus 18:5)’Moreover, the righteousness grounded in Faith says: ‘Do not say in your heart, “Who will ascend into heaven? (that is, to bring Messiah down)“or “Who will descend into the deep? (that is, to bring Messiah up from the dead).” But what does it say? “The word is near you; it is in your mouth and in your heart, (Deuteronomy 30:12-14)” that is, the Word of Faith we are proclaiming: That if you confess with your mouth (pledge allegiance), “YahShua is King,” and believe in your heart that Yahweh raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess (pledge allegiance) and are saved. As the Scripture says, ‘Anyone who trusts in Him will never be put to shame. (Isaiah 28:16 & 45:17)’ For there is no difference between the Jew and the nations—the same Sovereign is Sovereign of all and richly blesses all who call on him, for, ‘Everyone who calls on the name of Yahweh will be saved. (Joel 2:32 see Acts 2:22)’ (Romans 10:5-13)”

            The other day Cindy Perry came in to ask if the word translated as “word” in the first chapter of John was the archaic Hebrew word מילה mil·lä’ meaning word, speech, or utterance, from the root מלל mä·lal’ meaning to speak or to say.  Familiar with the text, I readily told her that the word used in John 1:1 was the more common Hebrew word דבר dä·var’ meaning to speak with one another, to talk, or to declare, converse, command, or promise.  I didn’t give the conversation much thought after that.

                Then, this past Tuesday I had to run an errand in the Dallas area.  I planned to stop by Dr. James Trimm’s house for a visit.  As I was visiting with him and his wife Inga (“Kitty”), we discussed what I had preached on the previous Sabbath.  When I got to the passage in Romans the 10^th chapter his ears perked up and he said let me show you something.  He said there was an interesting “notarikon” in the chapter.

                A “notarikon” נוטריקון is an acronym of Hebrew words forming a Word of Power packed with meaning.  He said look at the passage:

מִי יַעֲלֶה לֶנִוֹ הַשָּׁמָיְמָה

 hashama’imah   lenu   a’aleh    Mee 

“Who will ascend into heaven?”

                Now in Deuteronomy 30 the object we’re discussing “Who will ascend into heaven to get it and proclaim it to us so we may obey it?” “it” is the Torah.  However, in Romans 10 the object Rabbi Sha’ul is talking about is King Messiah YahShua: “Who will ascend into heaven? (that is, to bring Messiah down).” Is there an obvious contradiction in the text? In a word, “No!”

“In the past Yahweh spoke to our forefathers through the prophets at many times and in various ways, but in these last days He has spoken to us by His Son, Whom He appointed heir of all things, and through Whom He made the universe. The Son is the radiance of Yahweh’s glory and the exact representation of His being, sustaining all things by his powerful word. After He had provided purification for sins, He sat down at the right hand of the Majesty in Heaven. (Hebrews 1:1-4)”

“In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. He was with Elohim in the beginning. Through Him all things were made; without Him nothing was made that has been made… The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the One and Only,Who came from the Father, full of grace and truth… No one has ever seen Yahweh, but the One and Only begotten Son,Who is at the Father’s side, has made Him known. (John 1:1-3, 14, 18)

Dr. Trimm said, “Notice the first letters of each word in the phrase, “Who will ascend into Heaven?” מילה it spells out the word mil·lä’ meaning the “expressed word of Yahweh.”  Then if you take the last letter of each word it spells out יהוה Yahweh. In other words, this phrase is a “notarikon” telling us, the “Expressed Word of Yahweh” – the Torah bel Pey – the spoken Word of Yahweh is absolutely personified by King Messiah YahShua, “The Word became flesh.”

That is why you cannot separate the Torah from Messiah YahShua – they are one in the same.

“Do not think that I came to destroy the Torah or the Naviim (Prophets). I did not come to destroy but to fulfil.For assuredly, I say to you, till heaven and earth pass away, one yod (smallest letter in the AlephBet) or one taug (accent marks above the letters) will by no means pass from the law till all is fulfilled.

Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the Kingdom of Heaven; but whoever does and teaches them, he shall be called great in the Kingdom of Heaven.For I say to you, that unless your righteousness exceeds the righteousness of the Rabbis of the Torah and Parushim (Pharisees – separated ones), you will by no means enter the Kingdom of Heaven. (Matthew 5:17-20)”

“But the path of the just is like the shining light, that shines ever brighter unto the perfect day. The way of the wicked is like darkness; they do not know what makes them stumble. (Proverbs 4:18, 19)”

Rebbe YahShua said, “Do not think that I came to destroy the Torah or the Naviim (Prophets). I did not come to abolish but to fulfill.”  The Greek word καταλύω “kä-tä-lü’-ō” interpreted here as “abolish” was a term used to describe an interpretation that was not correct or subversive.  In Hebrew it’s the word הָפֵר “Hafayr” from the root חלף “khä·laf’” meaning to substitute, alter, or change. But the Greek word πληρόω “plā-ro’-ō” interpreted here as “fulfil” was used to describe a proper interpretation of the Scripture, to render the full meaning. Or, as it says in the Hebrew מַלְּאֹת “male’ot” to expressly speak the Torah and the Prophets. This word coincides with the Hebrew word בשר “bä·sar’” which means full message or meaning.  He is warning us “I have come to fulfil the Torah,” “but do not even think that by fulfilling it, I am thereby abolishing it.”

אל תחשבו כי באתי להפר את התורה או את דברי הנביאים לא באתי להפר כי אם למלאת׃

           but (directive “I”)  to abolish not   the Prophets   or  the Torah  to abolish coming that   you think Don’t

         to express them   rather

                מַלְּאֹת “male’ot” is another variation of that word again מילה , the “expressed word.” OK, I get it, Messiah YahShua is the Living Torah, the very expression of Yahweh in thought, word, deed and person.

Woe to the teacher that abolished Torah! Those who are held responsible are accountable to Yahweh who appointed them for rightly dividing the Word of Truth. “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. (James 3:1)”

                “For assuredly, I say to you, till heaven and earth pass away, one yod (smallest letter in the AlephBet) or one taug (accent marks above the letters) will by no means pass from the law till all is fulfilled.”  Rebbe YahShua is saying not even the slightest stroke of a pen or the smallest letter of the AlephBet will be nullified.

By promoting the blasphemous idea of the abolition of the Torah or that it is somehow optional, these Constantinian Libertarians are taking away the very teachings that fuel Shekinah – the Holy Light – even the very fuel of Messiah YahShua’s Light.

“In the beginning was the Torah, and the Torah was with Elohim, and the Torah was Elohim.He was in the beginning with Elohim.All things were made through Him, and without Him nothing was made that was made.In Him was life, and the life was the light of men.And the light shines in the darkness, and the darkness did not comprehend it. (John 1:1-5)”

                The Torah condemns those that heed these false Libertarian teacher’s doctrines to darkness that causes them to be ignorant of their constant stumbling at the Truth.  When the light of the Torah is removed all that remains is gross darkness.

“Behold, the days come, saith the Sovereign Yahweh, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of Yahweh (Torah): and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of Yahweh, and shall not find it. (Amos 8:11, 12)”

“Arise, shine; for your light has come! (Messiah) And the glory of Yahweh is risen upon you. For behold, the darkness shall cover the earth (Lack of Torah), and deep darkness (spiritual shame) the people; but Yahweh will arise over you (True Israel), and His glory will be seen upon you (Covenant keeper). The Gentiles shall come to your light, and kings to the brightness of your rising. (Isaiah 60:1-3)”

                By teaching the Torah is abolished these blasphemers are ministering ETERNAL DARKNESS!

“Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness. They have made it desolate, and being desolate it mourneth unto me; the whole land is made desolate, because no man layeth it to heart. (Jeremiah 12:9-11)”

                As we seek the True Light of Torah, Rebbe YahShua provides the means by which our fleshly weakness can be overcome and our transgressions of Torah be forgiven as we continue our walk of sanctification continually seeking the greater illumination of the Secrets of Torah in our lives.

“For they being ignorant of Yahweh’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of Yahweh. For Messiah is the goal of the Torah for righteousness to every one that believeth.  For Moses describeth the righteousness which is of the Torah, that the man which doeth those things shall live by them. (Romans 10:3-5)”

                It is through Messiah that we are able to strive to live by the instructions & teachings – Torah – of our Creator – Yahweh.

                “Centuries of Christian Anti-Semitism, Anti-Hebraic, and Anti-Torah replacement theology has resulted in a religion that promotes darkness and rebellion against Yahweh by ignoring, replacing, or discarding His instructions to mankind.  The Christian belief that the Torah has been abolished would have been viewed as ridiculous and wicked by King Messiah YahShua and his Talmidim (Disciples). This kind of theology is in direct opposition to the teachings of the man who Christians claim is their Christ. “The rejection of the Law by Christianity, therefore, was a departure from its Christ.” (Jewish Encyclopaedia, ed. Isidore Singer New York and London: Funk and Wagnalls, 1903, Vol.V.,p. 52)”

Messiah Is the End of the Torah?

“Messiah is the end of the law so that there may be righteousness for everyone who believes. (Romans 10:4)’

                This as a passage is one of the most misunderstood scriptures in the Messianic text and one of those that Rabbi Kepha warns us that have been twisted.

“…our dear brother Rabbi Sha’ul also wrote you with the wisdom that Yahweh gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction. (2 Peter 3:14-16)”

The King James and New International Version translates this passage as “Christ is the end of the law”.  Dr. Trimm noted: “The Aramaic word used for “end” here is סְכָּה SAKA …in 1893 when James Murdock  S.T.D. (a Christian) translated the Aramaic Peshitta into English for the first time, he translated this word as “aim”. He noted the original Aramaic word in the margin and further defined it “end, scope, summary”. This Aramaic word is used in the Rabbinic literature to mean “number” “sum” or “total”.

In the Babylonian Talmud this word is used as follows “…the SUM of pupils for a teacher in the primary class is twenty five” (b.Bat. 21a) The root verb for this Aramaic noun means “to calculate, count, sum up” or “to look out for, to hope for”.

כִּי תַסְכָּת הַתּוֹרָה הוּא הַמָּשִׁיחַ לִצְדָקָה לְכָל־הַמַּאֲמִין בּוֹ׃

in him   the believers   everyone    the righteousness  the Messiah  He is   the Torah  the goal  For

                 Rabbi Sha’ul isn’t saying that Messiah abolished the Torah but rather he is the “sum” of all of its parts. The Messiah IS the TORAH totally!

                 “Moses writes about the righteousness that is grounded in Torah: ‘The person who does these things will live by them. (Leviticus 18:5)’” Since Messiah is the Torah, Moses says life comes from the Torah.

                 “Moreover, the righteousness grounded in Faith says: ‘Do not say in your heart, “Who will ascend into heaven? (that is, to bring Messiah down)“or “Who will descend into the deep? (that is, to bring Messiah up from the dead).” But what does it say? “The word is near you; it is in your mouth and in your heart, (Deuteronomy 30:12-14)” that is, the Word of Faith we are proclaiming.”  Christian theologians, down through the last 1,700 years have used Romans 10:5 “righteousness grounded in Torah” and pitted it against Romans 10:6 “righteousness grounded in Faith”  to prove that “Christ is the ‘end/termination’ of the law” as stated in Romans 10:4.

                 Remember what Rabbi Kepha said, Rabbi Sha’ul’s “letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction.”  As we have seen from the Hebrew that the word translated “end” should be more correctly translate that Messiah is the goal and sum of the Torah.

These “ignorant and unstable” theologians are banking that you won’t notice that they are quoting passages from the Torah to prove their anti-law position.  They are totally twisting and distorting the Torah “as they do the other Scriptures, to their own destruction.”

In Acts 17:11 we are introduced to the Bereans who “were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Rabbi Sha’ul said was true.” At that time, the only Scripture they had were the Torah, the Prophets (Navi’im) and the Holy Writing (Katuvim) making up the TaNaKh or what the world calls the Old Testament. So, they were checking Rabbi Sha’ul’s teaching to see if he was applying the words
accurately as they are in the Tanakh.

Rabbi Sha’ul was quoting from this Torah passage: “Now what I am commanding you today is not too difficult for you or beyond your reach. It is not up in heaven, so that you have to ask, ‘Who will ascend into heaven to get it and proclaim it to us so we may obey it?’ Nor is it beyond the sea, so that you have to ask, ‘Who will cross the sea to get it and proclaim it to us so we may obey it?’ No, the word is very near you; it is in your mouth and in your heart so you may obey it. See, I set before you today life and prosperity, death and destruction. For I command you today to love Yahweh your Elohim, to walk in his ways, and to keep his commands, decrees and laws; then you will live and increase, and Yahweh your Elohim will bless you in the land you are entering to possess. (Deuteronomy 30:11-16)”

In Deuteronomy 30:12-13 it is the Torah that we do not have to have brought down to us, but in Rabbi Sha’ul’s teaching in Romans 10:6-7 it is the “Messiah” who does not have to be brought down to us. Rabbi Sha’ul is proving from Torah that Messiah is the sum total of the Torah from Romans 10:4 reaffirming that the correct understanding of SAKA in Romans 10:4 is goal or sum not end of the Torah.

Christianity throws up its hands at the Torah and says this is too hard, we don’t want to do it, so they look for a passage of Scripture they can twist and distort to get the position they want, but they’ve selected the wrong Scripture because just a superficial look at this Scripture shows its real meaning.  Rabbi Sha’ul says “the answer is near to you, to your mouth, and to your heart, which is the word of trust that we proclaim” (Romans 10:8) Deuteronomy Says “But the WORD is very near unto you, in your mouth and in your heart, that you may do it” (Deuteronomy 30:14). So the “answer” and the “Word of Faith” in Romans 10:8 is the “word” in Deuteronomy 30:14, but in Deuteronomy 30:14 that “word” is CLEARLY the Torah! In other words Romans 10:8 should be translated “the TORAH is near to you, to your mouth, and to your heart, which is the TORAH of Faith that we proclaim”.  The Torah is Messiah and when we teach Torah we are teaching Messiah which proclamation is the Word of Faith – “what I am commanding you today is not too difficult for you!”.

That why Rabbi Sha’ul quotes both Deuteronomy 30:15-16 and Leviticus 18:5. Not to contrasting them, but because they teach the same thing! There’s life in the Torah! The Word is the life and light of men.

“Who will ascend into heaven? (that is, to bring Messiah down)” is actually quoting Deuteronomy 30:12. We showed that this is a “notarikon,” which is a Word of Power that spells the Hebrew word הלימ MILAH, which means “express word” telling us that King Messiah YahShua is the “express Word of Yahweh.”  Remember the sign that you will live this Torah is called ברית מילה Brit Milah –circumcision.

“The word is near you; it is in your mouth and in your heart, (Deuteronomy 30:12-14)” that is, the Word of Faith we are proclaiming: That if you confess with your mouth (pledge allegiance), “YahShua is King,” and believe in your heart that Yahweh raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess (pledge allegiance) and are saved. As the Scripture says, ‘Anyone who trusts in Him will never be put to shame. (Isaiah 28:16)’ For there is no difference between the Jew and the nations—the same Sovereign is Sovereign of all and richly blesses all who call on him, for, ‘Everyone who calls on the name of Yahweh will be saved. (Joel 2:32 see Acts 2:22)’ (Romans 10:6-13)”

Can you see it?  The Express Word was in the “Beginning.”  The Express Word was with Yahweh.  The Express Word was Yahweh.  The Express Word was made Flesh.  The Express Word reveals Yahweh.  The Messiah is the sum total of the Express Word – the Torah bel Pey – the very Torah from Yahweh’s mouth. And the Express Word is the light and life of men. The Torah brings life.

“Moses writes about the righteousness that is grounded in Torah: ‘The person who does these things will live by them. (Leviticus 18:5)’”

“See, I set before you today life and prosperity, death and destruction. For I command you today to love Yahweh your Elohim, to walk in his ways, and to keep his commands, decrees and laws; then you will live and increase, and Yahweh your Elohim will bless you in the land you are entering to possess.”

“… if you confess with your mouth (pledge allegiance), “YahShua is King,” and believe in your heart that Yahweh raised him from the dead, you will be saved…”

Dr. Trimm points out that “I should add that [Rabbi Sha’ul] is clearly writing this letter in Aramaic. In Aramaic “life” and “salvation” are the same ambiguous word, but in both Hebrew and Greek “life” and “salvation” are different words.” Remember John 1 says that Messiah YahShua – the Word – is the life and light of men, or salvation and life. 

So, when the Scripture says, “…you are to give Him the name YahShua,because He will save His people from their sins. (Matthew 1:21)” He is bringing the resurrection life to dead Israel.

And when YahShua says, “I am come that they might have life, and that they might have it more abundantly. (John 10:10)”  He is saying, “I am come to save you to the uttermost (Hebrews 7:25).”

Rabbi Sha’ul is hammering home that: Messiah and Torah are one; salvation and life are one; the name of YahShua and the name of Yahweh are one, and thus Messiah is the express image of Yahweh. As Messiah Yahshua said, “I and the Father are one. (John 10:30)”

The Torah says that the Word “is not too difficult for you or beyond your reach.” (Deuteronomy 30:11) that “you have to ask, ‘Who will ascend into heaven to get it and proclaim it to us so we may obey it?’ Nor is it beyond the sea, so that you have to ask, ‘Who will cross the sea to get it and proclaim it to us so we may obey it?’ No, the word is very near you; it is in your mouth and in your heart so you may obey it.”

The TaNaKh says: “‘Hear the Word of Yahweh… Come now, let us reason together,’ says Yahweh. ‘Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool. If you are willing and obedient, you will eat the best from the land; but if you resist and rebel, you will be devoured by the sword.’ For the mouth of Yahweh has spoken. (Isaiah 1:10, 18-20)”

“Many peoples will come and say, ‘Come, let us go up to the Mountain of Yahweh, to the House of the Elohim of Jacob. He will teach us his ways, so that we may walk in his paths.’ The Torah will go out from Zion, the Word of Yahweh from Jerusalem. (Isaiah 2:3)”

And Rabbi Yochannan (John), who gave the revelation of John 1 further tells us at the Coming of Messiah: “I saw Heaven standing open and there before me was a white horse, Whose rider is called Faithful and True. With justice He judges and makes war. His eyes are like blazing fire, and on His head are many crowns. He has a name written on Him that no one knows but He Himself. He is dressed in a talit dipped in blood, and His name is the Word of Yahweh. (Revelation 19:11-13)”

At His coming YahShua’s name is changed: “In his days Judah will be saved and Israel will live in safety. This is the name by which he will be called: Yahweh Tzediknu (Yahweh Our Righteousness). (Jeremiah 23:6)” From YahShua  – Yahweh is my salvation, to Yahweh Tzediknu – Yahweh is our righteousness.

In the Targums the authoritative Aramaic paraphrases of the books of the TaNaKh designed to witness to the nations surrounding Israel. We see where there are two or more Yahwehs indicated in the text, the Targums will substitute “The Word of Yahweh” for Yahweh as we see in Genesis 19:24.

The Torah says: “And Yahweh rained brimstone and fire upon Sodom and upon Gomorrah, from Yahweh, from the heavens.”

But Targum Jonathan paraphrases: “And the Word of the Yahweh caused to descend upon the peoples of Sodom and Gommorah, brimstone and fire from the Yahweh in heaven.”

In another example the Torah (Exodus 24:1) says: “And [Yahweh] said unto Moses, Come up unto Yahweh…”

The Targum Jonathan paraphrases: “And the Word of Yahweh spoke all these glorious words, ‘Come up to Yahweh’…”

According to Targumists, this Word of Yahweh was the same Word that Abraham trusted in: “And Abraham worshipped and prayed in the name of the Word of Yahweh, and said, ‘You are Yahweh who does see, but You cannot be seen.’ (Jerusalem Targum Gen. 22:14)”

So, it was always understood that if there were two Yahwehs spoken of in one passage that passage was speaking of the Adam Kadmon – the Express Image of Yahweh – who is the Express Word of Yahweh.

“Your throne, O Elohim, will last for ever and ever; a scepter of justice will be the scepter of Your Kingdom. You love righteousness and hate wickedness; therefore Elohim, your Elohim, has set you above your companions by anointing you with the oil of joy. (Psalms 45:6, 7)”

It is through His Word that Yahweh creates:

 “In the beginning was the Torah, and the Torah was with Elohim, and the Torah was Elohim.He was in the beginning with Elohim.All things were made through Him, and without Him nothing was made that was made.”

That the Express Word of Yahweh is the Creative Power can also be seen in the TaNaKh: “By the Word of Yahweh were the Heavens made, their starry host by the breath of His mouth. (Psalm 33:6)”

The Express Word of Yahweh is the covenant maker: “So Elohim said to Noah, ‘This is the sign of the covenant I have established between me and all life on the earth.’ (Genesis 9:17)”

The Targum says of this exact verse: “And I will establish my covenant between My Word and between you (Targum Onkelos Genesis 17:7).”

The Torah says concerning the “Ten Commandments,” “And Elohim spoke all these words. (Exodus 20:1)” However, the Jerusalem Targum makes the Torah giver “the Word of
Yahweh” in Ex. 20:1.

The Torah says: “I look for your salvation, O Yahweh. (Genesis 49:18)”

The Targum says: “My soul does not wait for salvation such as that wrought by Gideon ben Joash, for that was but temporal; neither for a salvation like that of Samson, which was only transitory; but for that salvation which You have promised to come, through Your Word unto Your people, the children of Israel; for your salvation my soul hopes.” (Targum Jonathan Gen. 49:18)

The Torah – Word of Yahweh – is the Savior of our souls: “But Israel will be saved by Yahweh with an everlasting salvation; you will never be put to shame or disgraced, to ages everlasting… But in Yahweh all the descendants of Israel  will be found righteous and will exult. (Isaiah 45:17; 25)”

The Targum says: “But Israel shall be saved by the Word of Yahweh with an everlasting salvation. By the Word of Yahweh shall all the seed of Israel be justified.  (Targum Jonathan Is. 45:17, 25)”

And Rabbi Sha’ul cites this passage and has it refer to those that trust in YahShua: “Anyone who trusts in Him will never be put to shame.”

The TaNaKh says: “Yet I will show love to the House of Judah; and I will save them—not by bow, sword or battle, or by horses and horsemen, but by Yahweh their Elohim. (Hosea 1:7)”

The Targum says: “But I will have mercy upon the House of Judah, and I will save them
by the Word of Yahweh, their Elohim. (Targum Jonathan Hosea 1:7)”

The Rabbis understood that this personified “Word of Yahweh” was in essence the “begotten” of the Father: “Who hath ascended up into heaven, or descended? Who hath gathered the wind in his fists? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is His name, and what is His son’s name, if thou canst tell? (Proverbs 30:4)” There is the “notarikon” again.

All of this confirms what Rabbi Sha’ul was teaching: Messiah is the sum total of the Torah; The Torah gives life; The Messiah gives life/salvation; and The name of Yahweh gives life/salvation.

The true Messianic teaching of Romans 10 is that Messiah is the Word of Yahweh, the living Torah incarnate, and as such is the source of life/salvation, not apart from the Torah, but through his role as the Torah, and is therefore the very “name of Yahweh” which saves us when we call upon it – YAHSHUA.

יהשוה

Originally written by Rabbi Robert O. Miller on August 5th 2007
(Robert Owen Miller 1957-2021)

From the editor (James Trimm): In the fourteen years that have passed since Rob Miller first wrote this material in 2007, several key discoveries have been made. First of all, a manuscript containing the Hebrew of Yochanan 1:1-13 has come to light (you can see the text in interlinear by clicking here), and the word for “Word” is indeed דבר not מילה resolving that question. (This does not subtract from Rob’s article, because these two words are near synonyms). Secondly, in a recently published blog, I have given reasons for believing that the original word for “fulfill” in Matthew 5:17-18 was קים rather than מלא or מילה and that the word for destroy was בטל. For the record, Rob was quoting the Delitzsch Hebrew translation of the NT.

Finally I should explain Rob’s spelling of Yahshua as יהשוה which is not the “correct” spelling, but a special Kabbalistic spelling that involves inserting ש from “Shaddai” into the middle of the tetragrammaton יהוה thus producing יהשוה

For more on this topic see my blogs:

The Torah Appeared upon Earth and Lived Among Men

Book of Enoch: Wisdom Dwelt Among Men

Which expand this material into material from the Book of Baruch and the Book of Enoch.

The Torah Appeared upon Earth and Lived Among Men
By
James Scott Trimm

It has been said that there are over three hundred Messianic prophecies in the Tanak.  This article is, however, about an important Messianic prophecy you may never have heard of, found in the Book of Baruch.  Baruch was the Scribe of Jeremiah. The Book of Baruch is a book found among those known as the Apocrypha.  These are books which are considered canonical by all pre-Protestant Christian churches.  They are cited by authors of the so-called “New Testament” frequently, and quoted by the so-called “Church Fathers” right along side the others.

We read in the Book of Baruch:

29 Who has gone up into heaven, and taken her [wisdom]
and brought her down from the clouds?
30 Who has gone over the sea, and found her,
and will buy her for pure gold?
(Baruch 3:29-30)

This is a reference back to the Torah where we read:

9 And YHWH your Elohim will make you over-abundant in all the work of your hand, in the fruit of your body, and in the fruit of your cattle, and in the fruit of your land, for good; for YHWH will again rejoice over you for good, as He rejoiced over your fathers,
10 If you shall hearken to the voice of YHWH your Elohim, to keep His commandments and His statutes which are written in this Book of the Torah; if you turn unto YHWH your Elohim with all your heart, and with all your soul.
11 For this commandment which I command you this day, it is not too
hard for you, neither is it far off.
12 It is not in heaven, that you should say: `Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’
13 Neither is it beyond the sea, that you should says: `Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’
14 But the word if very near unto you, in your mouth, and in your heart, that you may do it.
15 See, I have set before you this day life and good, and death and evil,
16 In that I command you this day to love YHWH your Elohim, to walk in His ways, and to keep His commandments and His statues and His ordinances; then you shall live and multiply, and YHWH your Elohim shall bless you in the land where you go in to possess it.
(Deut. 30:9-16)

Then a few lines later Baruch writes:

37 Afterward she appeared upon earth and lived among men.
4:1 She is the book of the commandments of Elohim, and the Torah that endures forever. All who hold fast will live, and those who forsake her fast will die.
(Baruch 3:29-30)

The Torah has long been recognized in Judaism as a living entity through which YHWH created the Heavens and the Earth.  As we read in the Midrash Rabbah:

The Torah declares: ‘I was the working tool of the Holy One, blessed be He.’ In human practice, when a mortal king builds a palace, he builds it not with his own skill but with the skill of an architect. The architect moreover does not build it out of his head, but employs plans and diagrams to know how to arrange the chambers and the wicket doors. Thus Elohim consulted the Torah and created the world, while the Torah declares, IN THE BEGINNING GOD CREATED (I,1), BEGINNING referring to the Torah, as in the verse, YHWH made me as the beginning of His way (Prov. VIII, 22).
(Genesis Rabbah 1:5)

This is just what the original followers of Yeshua believed of the Messiah “and the Word became flesh and dwelt  among us” (Jn. 1:14):

1 In the beginning was the Word, and the Word was with Eloah, and the Word was Eloah.
2 This was in the beginning, with Eloah.
3 Everything existed through Him, and without Him, not even one thing existed of that which existed.
4 In Him was life, and the life was the light of men.
5 And the Light brought light into the darkness, and the darkness did not over take it.
6 There was a man sent from Eloah, whose name was Yochanan.
7 This man came for a witness, that he might bear witness to the Light: that every man might believe through him.
8 He was not the Light, but came that he might bear witness to the Light.
9 For He was the light of truth, that which lights every man who comes into the world.
10 He was in the world, and the world was by His hand: and the world did not know Him.
11 He came to His, and His did not receive Him.
12 But those who did receive Him, those who believed in His Name, He gave power that they should be sons of Eloah:
13 Those who, neither by blood, nor by the will of flesh, nor by the will of man, were begotten, but by Eloah.
14 And the Word became flesh and dwelt with us, and we saw His glory: as the glory of the only begotten who is from the father, who is full of grace and truth.
(John 1:1-14 HRV)

Furthermore the first century Jewish writer Philo writes 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)

Let us now look at a passage of the Ketuvim Netzarim which Christians have totally misunderstood, Romans 10:4.  It appears in the most Christian translations to say that “Christ is the end of the law”. The Aramaic word used for “end” here is SAKA. Back in 1893 when James Murdock S.T.D. (A Christian) translated the Aramaic Peshitta into English for the first time, he translated this word as “aim”. He noted the original Aramaic word in the margin and further defined it “end, scope, summary”. This Aramaic word is used in the Rabbinic literature to mean “number” “sum” or “total”. In the Babylonian Talmud this word is used as follows “…the SUM of pupils for a teacher in the primary class is twenty five” (b.Bat. 21a) The root verb for this Aramaic noun means “to calculate, count, sum up” or “to look out for, to hope for”.

With this Aramaic word, Paul is saying, not that the Messiah is the TERMINATION of the Torah, but that Messiah is the aim, goal, scope, summary, number, total and sum of the Torah! Paul is saying that the Messiah is the Torah. Messiah is the sum of the Torah.

Rom 10:5 then continues with:

For Moses thus wrote of the righteousness that is by the Torah that `he who does these will live by them.’
(Lev. 18:5)

Remember now, Paul has just said that the Messiah is the sum of the
Torah, and now he is quoting the Torah to prove that “life” comes from the Torah.

Then in Rom. 10:6-8 Paul continues:

And of the righteousness that is by trust, he thus says: `Do not say in your heart: who has ascended to heaven’ (Deut. 30:12) and brought down the Messiah? `And who has descended’ to the depth of She’ol `and brought up’ (Deut. 13:13) the Messiah from among the dead? But what does it say? `The answer is near to you, to your mouth and to your heart,’ (Deut. 30:14) which is the word of trust that we proclaim”

Now Christian commentators have taken Paul to be contrasting “the righteousness that is by the Torah” (Rom. 10:5) with “the righteousness that is by faith” (Rom. 10:6) to prove that Messiah is the “end”/”termination” of the Law as stated in Rom. 10:4.

There are several problems with this interpretation.

To begin with, we have already shown that Paul’s point in Rom. 10:4 is not that Messiah is the termination of the law, but that Messiah is the goal and sum of the Torah.

Secondly Rom. 10:5 and Rom 10:6f both quote passages from the Torah to prove their points.

Thirdly, these commentators totally mangle the point Paul is making in
Rom. 10:6-8.

When Paul was teaching the Bereans in Acts 17, we are told that they checked “the Scriptures” to see if what Paul said could be found there, and Paul said they were more noble than others he had taught, for doing this. Now the only Scriptures they had at the time were those of the Tanak (“Old Testament”) so Paul would look to the passages he cites from the Tanak to see that we are applying his words accurately as they are in the Tanak.

So lets be good Bereans and look at the portion of Torah Paul actually quotes in Rom. 10:6-8, see what it actually says in context, and see how Paul is using it. Paul is quoting from Deut. 30:12-14.

Now the first and most important point is that in Deut. 30:12-13 it is the Torah that we do not have to have brought down to us, but in Paul’s citations in Rom. 10:6-7 it is the “Messiah” who does not have to be brought down to us. Paul is applying his logic that Messiah is the sum of the Torah from Rom. 10:4 (thus reaffirming that we are correct in our understanding of SAKA in Rom. 10:4).

In Baruch that which is brought down from heaven in Deut. 30:12-13 is personified Wisdom (compare 1Cor. 1:24 ) which is identified with an incarnation of the Torah itself having come down to earth to dwell with men.

Moreover, when Paul says “the answer is near to you, to your mouth, and to your heart, which is the word of trust that we proclaim” (Rom. 10:8) Deut. Says “But the WORD is very near unto you, in your mouth and in your heart, that you may do it” (Deut. 30:14). So the “answer” and the “word of trust/faith” in Rom. 10:8 is the “word” in Deut. 30:14, but in Deut. 30:14 that “word” is CLEARLY the Torah! In other words Rom. 10:8 might be understood “the TORAH is near to you, to your mouth, and to your heart, which is the TORAH of trust/faith that we proclaim”.

Fourth, we find that Deut. 30:15-16 parallel the meaning of Lev. 18:5 so that we can see that Paul is citing these two passages together, not because he is contrasting them, but because they teach the same thing!

Finally if we look back to Rom. 10:6 which is quoting Deut. 30:12 and we look closely at the phrase Paul quotes “who shall go up for us to heaven” in the original Hebrew of Deut. 30:12, and if we take the first letter of each word to from a new word (this is a technique known as “Notarikon”) then we spell the Hebrew word MILAH (which can mean “word” or “circumcision”) and if we take the last letter of each word we find the name YHWH, so hidden and imbedded in this Hebrew phrase is the phrase “Word of YHWH”.  Paul’s point is that both the Messiah and the Torah are the “Word of YHWH”.

Just as the Tanak identifies the Torah as the Way (Deut. 9:12; 11:22-28; 30:15-16) the Truth (Ps. 119:142, 151) the Life (Deut. 32:46-47) the Light (Prov. 6:23; Ps. 119:105; Is. 8:20; 51:4) and the Word (Is. 1:10; 2:3)  the Ketuvim Netzarim identifies Yeshua as the Messiah as the Way, the Truth, the Life (Jn. 14:6) the Light (Jn. 8:12; 1:4-5, 9; 3:19; 9:5; 12:35-36, 46; 14:6) and the Word (Jn. 1:1-3; 14-18; Rev. 19:13).  Because the Messiah is the Torah itself incarnate which “appeared on earth and lived among men” (Baruch 3:29).

Our rent is due tomorrow (11/1/24) and we do not have it. We need your help today!

I want to thank all of you supporting this work. I literally could not do it without you!

This work takes hours of my time. As many of you know, my wife is very ill, and I spend most of my time at home as her caretaker. I work at a desk less than six feet from her bed. So I am in a position to dedicate many hours to this important work that I have been directed to do.

But I also realize that it is not the activity of James Trimm alone who is responsible to do this work, it is all of us together who are charged with the responsibility of accomplishing this work. I very much look on the efforts of this restoration work as a cooperative one with each one of you. We are all joint heirs with Messiah and should always be about our Father’s business. I am honored to be able to be partnered with truth seekers as this restoration of Scripture moves forward in fulfillment of prophecy.

Donations can be sent by Paypal to donations@wnae.org or by Zelle or Go Fund Me.

Click HERE to donate