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Posts Tagged ‘Hebrew Roots’

I was watching an interesting interview on TV the other day.  The interviewer is known for their “spiritual” approach to life – but really finding “God” in all wrong places compared to a Biblical understanding.  The interviewee and interviewer were in agreement as to how “God” is found > for instance:  in the silence of the woods sitting and enjoying a grassy area, smelling the grass, and sensing in the quietness … a recognition of “God” and birth of spirituality [this birthing process is not limited to the woods, it can be any “epiphany” experience].  The interviewee stated that they had found God *in* music in that special place and equates that with their “birth” of spirituality leading them to 40 years as one of the most famous musical entities of our time.  The interviewer remarked, closing out the TV special, that God IS the music, not just IN the music.

Thus began several hours of this writer’s introspection as to why people get so caught up into the “spiritual” but totally miss the Spirit of Almighty God – due to their search for “the experience”.  I reminisced, going back to those points in my life when I had run after the elusive – believing I too had found all the answers in spiritual experiences and equating them to be about “God”.  Much like the person above who sought after the elusive experience on which their belief system was founded, I recognized the longing and the desire to be “special” even within the framework of what I believed to be Biblical, but was in reality a dense spiritual “mist” that fogged up my perception.

A friend remarked to me that these kinds of spiritual experiences and expectations were nothing more than free ice cream.  They taste good and make you feel fabulous …. a person can come up with a pretty amazing multiple-scoop cone, depending on who is offering such delights in the name of spiritual excellence.

Since the beginning of the world, people have searched for the spiritual.  Adam and Eve were tempted to be like God – satan’s first offering of his kind of “ice cream”.  The Tower of Babel comes to mind as well.  Even in that ancient time, men built a tower to reach into the Heavens to touch God > the “ultimate ice cream cone”!  It has become “faddish” to want nothing more than to “feel” God – to bring Him down to our likeness, to our standards of emotion and perceptions – as if the experience has achieved a God-like “high” and one has “arrived” on some superior spiritual level making their ice cream cone a wondrous display of the experiential to be envied and desired.

What does all this have to do with Messianic Hebrew Roots?  The ongoing “flavor of the week” is the tallit or prayer shawl [Although, to be fair – some segments of Christianity have topped the “cone” with it as well].   This “flavor” has been browsed so many times in the search engines that people pop up on this blog looking for information on it more than any other topic.  And no surprise.  Of all the concepts in HR, this one captivates a “feely touchy” mystic [read “kabbalah”] two-fold experience … to be reminded of the Mosaic Law and to enter one’s “prayer closet” > those being the two central themes of necessity to find favor with God and to be “holy”. 

In order to bind the tallit more snuggly to one’s spiritual “etherealistic” expectations, a bunch of teachings ranging from the sheet [tallit] let down in Peter’s vision; to Jesus [wearing a “talitha” :) ] raising the young woman [= talitha] from the dead; to “God’s tallit” in the sky = Heavens; to the “the chupah [covered four cornered wedding arch] = a tallit”, etc.  Added to that is the wringing out from a variety of OT texts, the tallit, as “special revelation”.  All this free ice cream makes for one huge sloppy mess – almost impossible to eat, but profusely dribbling down from the chins of those who dote on these things. The bottom line is that the tallit did not exist in Biblical times.  It was added to Judaism through their Rabbinical interpretation system in the middle ages.  The word “tallit” is not even a Biblical Hebrew word > it’s Yiddish [13th century]!  The HR “teachers of greater truth” are offering free ice cream from a soggy dripping cone.

Is this different than a person who chases after an elusive “epiphany” experience believing they have “found” what they believe is “God” through some magical aura in which they “sense” the spiritual and believe it is “the real thing”?  The “thing”, the “experience” … is not God and it is not about God.  It is a feeling that equates knowledge with the four senses. Knowing God is by blind faith, not by seeing, touching/feeling, smelling or hearing something ethereally emotional and making that about God … because when the “feeling” or “thing” becomes about God, it is just plain free ice cream.  It gives a sugar rush for the moment, but it has nothing to do with the Lord God Almighty and serving Him.

 

2 Cor 11:3  But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

2 Cor 11:4  For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

2 Co 11:12  But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we.

2 Co 11:13  For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.

2 Co 11:14  And no marvel; for Satan himself is transformed into an angel of light.

2 Co 11:15  Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

 

 

 

 

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Myth. Christians are pagan and are lost unless they turn to Hebrew roots. I’ve had many say that they ‘were just like I am’ ? years ago and given time they hope I will repent and come to the correct understanding, aka Hebrew Roots.

A. Aside from there being absolutely no Scripture to support this thinking, this belief is foundational for many in Hebrew Roots. The truth is, Christian belong to Jesus Christ and are saved by God’s grace –and it is not of themselves–it is a free gift from God. Salvation is not based on “returning to Hebrew Roots”, Jewish Roots or anything other than Believing Jesus Christ is the author of eternal life, and receiving that gift.. The accusation of Christians being pagan is false from that perspective. It needs to be understood that many in Hebrew Roots reject the person of Jesus Christ as pagan also. That is why they reject His name, believing it to be the name of a pagan god or other nonsense.

Are there things under the banner of “Christian” that are not of God, not Scriptural, not proven as true? Obviously. There is also a merging of New Age and occult teachings and beliefs–also under the banner of Christian—but it is not of Christ. That does not mean that what Hebrew Roots offers is Scriptural, and factually sound. On the contrary much of what is promoted is un-Scriptural, based on feelings, opinion, conjecture, bogus “facts”, and perverting and twisting the Word of God. And when that isn’t good enough, some write their own versions of “scripture” to indoctrinate their followers even further. Accuracy is tossed aside in order to claim and promote their gnostic knowledge.

Romans 8:1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

Isaiah 54:17 No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, and their righteousness is of me, saith the LORD.

Romans 8:31 What shall we then say to these things? If God be for us, who can be against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33 Who shall lay any thing to the charge of God’s elect? It is God that justifieth. 34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

http://www.seekgod.ca/hr/hrfaqs.htm#idioms

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Many state and believe that this means that because Jesus was a Jew and followed Torah we must also. The Gentiles, who make a large part of the Messianic and Hebrew Roots movements are not Jewish. Therefore one cannot ‘go back’ to something that was not ours in the first place. There are Jews worldwide who find it an affront for Gentiles pretending to be Jewish, pretending to participate in what they feel are Jewish traditions and practices. In it is perhaps the ultimate anti-semitism, because the behaviors not only offend actual Jews, but Gentiles are known to be claiming to be the real Jews. That leaves those who are actual Jews as being imposters according to some within Hebrew Roots. We see then, that we have the doctrine of Jesus was Jewish being corrupted into being those within Hebrew Roots are the ‘real Jews’ and they are the ones having the only truth.

Christianity and Judaism are almost entirely different in beliefs, and those who do not understand that have become a stumbling block to Jews. Those within Judaism reject Jesus Christ, the New Testament and reinterpret prophecies and other Scriptures with that in mind, aside from the incorporation of the Talmud and Kabbalah by many.  Judaism today is rabbinic Judaism. We cannot dismiss those facts. There are practicing Jews who have stated that those within Hebrew Roots and Messianics are straddling a fence with one foot in Judaism and one foot in Christianity. They urge that individuals make a choice on which they are actually going to follow, because it cannot be both.

We are followers of Jesus Christ who was God manifest in the flesh. And He brought a New Covenant that was unique.

Hebrews 3:1 Why, holy brothers, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;
2 Who was faithful to him that appointed him, as also Moses was faithful in all his house. 3 For this man was counted worthy of more glory than Moses, inasmuch as he who has built the house has more honor than the house.
4 For every house is built by some man; but he that built all things is God.
5 And Moses truly was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;
6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm to the end.

Hebrews 7:12 For the priesthood being changed, there is made of necessity a change also of the law.

http://www.seekgod.ca/hr/hrfaqs.htm#idioms

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“The Blessing of the Sun” is getting quite a bit of press lately, so I thought I would post a little information on it. It appears to be a Rabbinical practice that has found its way into Hebrew Roots:

APRIL 2, 2009, 11:54 P.M. ET Love the Earth? Bless the Sun

http://online.wsj.com/article/SB123872560930985495.html

By JULIE WIENER
According to Talmudic calculations, every 28 years the sun is in the exact position it occupied at the time of Creation. As it happens, that moment falls on Wednesday, April 8, of this year, at sunrise — just hours before Passover begins. There is a brief blessing for the occasion, too. It is called Birchat Hachamah, Hebrew for “blessing of the sun.” But the sun is a hot topic these days, not least because of global warming, and this time around the blessing, in itself, is not enough: A whole environmental message is being attached to what was once a simple ceremony.

The Hebrew blessing itself — the English translation is “Blessed are You, King of the Universe, who makes the works of creation” — is quite brief, its text the same as the blessing one is commanded to say upon seeing a natural wonder like lightning or the Grand Canyon. At its last scheduled recitation, back in 1981, Birchat Hachamah was virtually unheard of outside the Orthodox community. While approximately 300 “neo-chasidic” and “renewal” Jews, led by Orthodox rabbis Zalman Schachter and Shlomo Carlebach, commemorated the moment atop the Empire State Building, the event generated little media coverage, and most people who recited the blessing simply did so as a postscript to daily morning services in Orthodox synagogues. In 1953, according to Jonathan Sarna, a professor of American Jewish history at Brandeis University, the ritual didn’t even garner a mention in “The American Jewish Yearbook.”

The year 5769 (2008-2009) will be the little known Jewish year of “Birkhat HaHammah” the “blessing of the sun.” Every 28 years, the ancient rabbis demarked a time in the Jewish calendar that celebrates the ceremonial return of the sun to its original place in the cosmos during creation.

Jewish Reconstructionist Federation

http://www.jrf.org/birkat-hahammah

Tradition holds that the sun was created at the spring equinox, the first hour of the night before the fourth day of Creation. Every 10,227 days – according to the Babylonian Talmud, tractate Berachot 59b – the sun returns to its position at Creation. As codified in the Shulchan Aruch and on the basis of intricate calculations reconciling the Jewish and Gregorian calendars, Birkat HaChammah, a prayer service marking this 28-year cycle, is conducted on a Wednesday in the month of Nissan, when the sun is about 90 degrees above the eastern horizon.

The year 5769 is such a year. The Blessing of the Sun takes place on April 8, 2009 (erev Pesach). It is interesting to note that the secular date was the same throughout the 20th century, and scholars have determined it will continue to be marked on this date throughout the current century.

http://www.ritualwell.org/holidays/sitef…411107743/

Here is a Messianic teaching on it from FFOZ – First Fruits of Zion, headed by Boaz Michaels. FFOZ is known for their kabbalistic and Talmudic teachings as they are incorporated into the Hebrew Roots venue.

A certain traditional Jewish ceremony has been in the news and blogs lately, known as Birkat HaChammah, or the Blessing of the Sun. This blessing is recited on an extraordinarily infrequent basis: only once every 28 years! The last time it was recited was 1981, which means that this is the year for the blessing to come around again.

If you have heard of this blessing for the first time this year, it may have aroused your suspicion. Is it legitimate, or some weird idea out of nowhere?

Good news: the blessing is not pagan, new age, magical, astrological, or even kabbalistic. The origin of the blessing is at least from the Talmudic era (c. 200-500 CE), although it could be earlier. It is possible that the blessing existed in the days of the Master and the apostles.

The idea behind the blessing is simple. The universe is comprised of a wide variety of cycles. From earth, those cycles appear as day and night, the phases of the moon, the courses of planets through their backdrop of stars, the changing of the seasons, etc. Many practices in Judaism are connected with these cycles, such as the daily prayers, the new moons, and the yearly holidays. This corresponds with God’s intended purpose: “let them be for signs and for seasons, and for days and years” (Genesis 1:14).

The 28 Year Cycle of the Sun

Like the moon and planets, the sun itself can be seen as going through a cycle. Throughout the year, the sun’s position in the sky changes, corresponding with the variety of seasons. There are four milestones in these fluctuations: the two solstices (winter and summer) and the two equinoxes (autumn and spring).

One Jewish tradition holds that the sun was created in the position of the spring (vernal) equinox. Thus, each spring, the sun completes a yearly cycle.

The Torah (Genesis 1:14-19) teaches that the sun was created on the fourth day. The fourth day of the week is the period from Tuesday evening through Wednesday afternoon. Once in seven years, the spring equinox occurs during that period of the week. So in a sense, every seven years, when the spring equinox occurs on the fourth day, we can consider the sun as having completed another, larger cycle.

The day can be divided into four parts: evening, night, morning and afternoon. According to Jewish tradition, the sun was not only created during the fourth day, but specifically the first part of the day, that is, the evening. The evening of the fourth day of the week corresponds with Tuesday evening.

Each year, the exact moment of the equinox could occur in any of those four parts of the day, adding a factor of four to our cycle. When all three of those factors coincide (the spring equinox of the year, the fourth day of the week, and the evening part of the day), we could consider the sun as having completed a full cycle, bringing it back to its original point at the time of creation.

This cycle occurs once every 28 years, which makes sense if you think about it:Spring equinox:1 day each year
Fourth day:1 out of 7 days of the week
First part of day:1 out of 4 parts of the day
1 year × 7 × 4 = 28 years.

The Blessing

The blessing itself is not uncommon. Like most blessings in Judaism, it begins with the phrase “Blessed are You, O LORD, our God, King of the universe.” While the name of the blessing is “the blessing of the sun,” we don’t actually bless the sun, we bless God.

The Symbolism of Birkat HaChammah

Birkat HaChammah does not have any inherent symbolism, except to say that a natural cycle has occurred, which prompts us to bless the Creator. But on the other hand, it is very easy to draw out symbolism from the ceremony. In fact, it is so easy to draw out symbolism that the ceremony reflects whatever community or individual recites it. To environmentalists, the blessing has a message of global warming or conservation. To mystics, the ceremony spurs deep and esoteric ideas. To rationalists, the ceremony is naturalistic. To messianics, the ceremony is ripe with messianic imagery.

Consider this: since the ceremony marks the return of the sun to its original position at the time of creation, it can be seen as a token for a return of the created world to its original, perfect condition. This is what will occur with the ultimate messianic redemption. This ceremony always occurs in the month of Nisan, which is called the month of redemption. It is the month of the year that God redeemed the Israelites from slavery in Egypt, and in some opinions, it is the destined time of the future redemption (b.Rosh Hashanah 11a).

Also of interest is the connection between the Messiah and sun imagery. In the Talmud (b.Sandhedrin 98b), a statement is made connecting this verse with the Messiah:

May his name endure forever,
his fame continue as long as the sun!
May people be blessed in him,
all nations call him blessed! (Psalm 72:17)

This entire Psalm has very strong messianic overtones, as it was written by King David for his son, Solomon. An earlier verse in the same chapter also contains sun imagery. This verse is often included in the liturgy for Birkat HaChammah:

May they fear you while the sun endures,
and as long as the moon, throughout all generations! (Psalm 72:5)
(One fascinating feature of this Psalm is that it contains “encoded” within it both the names “Messiah” and “Yeshua.”)

It is worth remembering that Joseph, who strongly foreshadowed the Messiah, had a dream in which the sun bowed down to him (Genesis 37:9).
Also of note is the identification between the sun and light and the Messiah himself. The prophets speak of the “sun of righteousness” (Malachi 4:2) and tell of the redemption and the Messiah in terms of light. The apostles frequently connect the Messiah to light and brilliance.

One amazing moment when this connection was exemplified was the transfiguration, when “his face shone like the sun” (Matthew 17:2). Perhaps the transfiguration is a good topic of study for the event. The transfiguration always makes me think of this beautiful passage from Yalkut Shimoni (a late compilation of aggadic midrash):

At the time when King Messiah comes, he will stand on the roof of the Holy Temple, and he will proclaim to Israel, saying: “Humble ones! The time of your redemption has arrived! And if you don’t believe me, look at my light which is shining upon you!” (Yalkut Shimoni Yeshayahu 60:499)

This Year’s Unique Timing

This year, the ceremony of Birkat HaChammah remarkably coincides with the day prior to the Passover seder (April 8). This is the day of the year when we burn our leftover chametz (leaven), and when the Temple stood, it was the day when the Passover lambs were slaughtered. Since Birkat HaChammah is based on a solar cycle rather than a lunar one, the date of Birkat HaChammah on the Hebrew calendar varies, and the correspondence between these two events is rare. Many people feel that this connection has messianic or redemptive implications.

(Some of you may have noted that the spring equinox this year has already occurred. The discrepancy is due to the fact that when this tradition first developed, the Sages chose the simpler and less accurate Julian calendar for reckoning the equinox. This has slowly shifted and become less and less accurate over time. But as this event is more symbolic rather than astronomical, it is not really a concern.)

Once in 28 Years

I want to really encourage you to participate in this ceremony. Try and gather a minyan if at all possible. Think about it: if humanity continues on its current path, the next time the opportunity for this blessing will occur, it will be the year 2038. At that time, you will probably have children about your age now. Most likely, many people reading this will not be alive. Many new people will have been born. Technology will be dramatically different. It is impossible to predict what the political world will be like.

Due to advances in communication and education, this Birkat HaChammah has the potential to be the most widely observed in all of history. Are you going to join the worldwide chorus?

http://ffoz.org/blogs/2009/03/birkat_hac…ssing.html

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From the SeekGod Forum – posted by Vic

http://www.seekgod.ca/forum/showthread.php?tid=232&pid=1611#pid1611

Bless the Sun actually has a website, promoting the Jewish tradition as well as noting how it melds with earth/envirnmental groups. They also have a list of events taking place across the United States, as well as Israel.

It was rather a surprise to see a few listings stating the following:

…GEORGIA
Time: 6:45 – 7:15am, April 8 (followed by breakfast)
Place: Grant Park Bandstand, Atlanta (at the corner of Boulevard and Atlanta – across from the playground)
What: A short service, a gentle yoga cycle of sun salutations and recite the blessing together. For those that can stay we will have breakfast and coffee at the near by Solstice Café. Bring your yoga mat or towel. For more information,…

And >

Quote:MARYLAND Time: April 8, 7:15am yoga and 8:30am prayer and study
Place: Adat Shalom Reconstructionist Congregation, 7727 Persimmon Tree Lane, Bethesda, MD 20817

What: Birkat Hakhama and Ta’anit HaBechorot observances beginning with yoga, followed by prayer and study using Masekhet HaKhama

Many celebrations listed include a Fast for the Firstborn, and that aside from the talmud sourcing we see also listed from Israel:

Place: Safed/Tzfat
What: SUN BLESSING FESTIVAL – BIRKAT HaCHAMA FESTIVAL
For Whom: Northern Galilee and Israel, International

Time: April 8-15
Place: Tsfat (Safed), Israel
What: Kabbalah, Tours Prayers, Ceremony, Hallel, Art shows, Workshops, Solar Energy presentations and much more
For Whom: All walks of life are WELCOME!

…. http://www.sunblessing.org/festival


From that website, we read:

Birkat HaChama Festival in SAFED, April 8-15, 2009

The Birkat HaChama (The Blessing of the Sun) Festival will begin on the morning of April 8th, Erev Pesach, next Spring 2009. Erev Pesach (literally, the Eve of Passover) is the day preceding the annual seven-day Festival of Freedom.

The actual Blessing of the Sun Prayer will be recited on Erev Pesach morning (Hebrew date: 14 Nissan 5769). According to ancient Jewish tradition, once every 28 years, the Sun returns to the position it occupied when it was created at the beginning of the fourth day of creation (Genesis 1: 14).

THE SUN IS OUR MAJOR ENERGY SOURCE, yet how often do we thank God …. This … is an invitation for us to co-create a better future, together, by honoring its source and each other. This is the first year after Shmita (in the Jewish tradition, every seventh year one stops all agricultural activities in order to let Mother Earth rest). Thus, this is a time to re-plant, to grow anew, and to bring fresh blossoms to the world. We are planting new seeds for a better future and for the renewal of the next 28-year cycle. The Kabbalists believe that the Messianic times will come at the end of a Shmita year, so let’s help in the miracle making! (See Kabbalistic Information for an explanation of the Kabbalistic tradition and the significance of the year leading up to this Passover 2009.)

This Safed-based Kabbalistic Blessing of the Sun Festival is…

A Modern Biblical Community Event
A Renewal of Alternative Solar Energies – recharging our environment for another 28-year cycle
An Evocation of Mystical Experiences, featuring a ceremony on the Metsudah, the ancient citadel in the geographic center of our town
A Celebration of Cultural Diversity, with musical performances, art displays, poetry readings, healing workshops,…
Is Blessed with Exceptional Timing, as it is considered by the Kadosh Elyon to be the third most auspicious Birkat HaChama in history

… let’s co-create the next 28-year cycle of a PURER ENVIRONMENT!

MISSION STATEMENT
This Sun Blessing Festival will be an opportunity for Bridging of worlds; culturally and traditionally, between non – religious and religious people in the Holy land and world wide. To mingle culturally and learn new alternative ideas and artistic methods. To invite and inspire people from all over the world to partake in a mystical Passover in the most Kabbalah-rich town in the world, which also happens to fall on Easter Sunday. ….

many Kabbalists discovered the secrets of Jewish mysticism, through the Zohar, attributed to Shimon Bar Yochai (whose tomb is in nearby Meron), master kabbalist Isaac Luria’s explanations of the Tree of Life, his revelation of the secrets of reincarnation, and his creation of the Kabbalat Shabbat ritual, ….

This Holy City is said to host the Shekhinah Herself (the female principle of God), so by our coming together to honor the Blessing of the Sun, in Her midst, we may be able to elicit and enhance the messianic times, B’ezrat HaShem. As a consequence, we may inspire our sister city Jerusalem to co-celebrate this event, as the Birkat HaChama is recited there at the Western Wall on Pesach 2009….

http://www.sunblessing.org/festival

Likely many in HR and Messianics will embrace this Talmudic and Kabbalistic celebration as is found with FFOZ, and others.

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Guest article – posted with permission from author.

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Holy Hebrew!


Is Hebrew a special Holy language (leshon ha Kodesh) that is special and different than all of the other languages? Some Hebrew roots teachers have stated that Hebrew is a language so Holy, that it is impossible to even curse in it. Some have also stated that because of its Holiness, it was the language used to create the world, and most assuredly will be the language of Heaven.

Here is one of the Hebrew roots teachers, who state that Hebrew was the language of creation.

Quote:

Hebrew: Restoring the Pure Language

Brad takes a fascinating journey into the history of Hebrew, the pure language of Adonai (Tz’fanyah 3:9), the language that created all things. Brad proves through the dynamics of the Hebrew language that this heavenly tongue is the Mother Tongue and is being restored in these last days. This series covers the use of gematria, equidistant letter sequencing, and many other fascinating aspects of Hebrew to show that this language is revived today to be the foundation of bringing Adonai’s people back together to serve Him in one consent. Through the restoration of Hebrew, many long-held, erroneous, religious doctrines are being exposed. The true followers of Y’shua are being revealed and unity is being re-established in the latter days. Brad concludes this series with a lesson on how to research and discover the wonderful truths of Adonai contained in the Hebrew text.


http://www.wildbranch.org/Marketplace/index.htm

Let’s first take a look at where all the languages originated from, so that we can better understand the origins of the Hebrew language:

Genesis 11
6 And The LORD said, Behold, the people is one, and the lip one to all of them, and this they are beginning to do, and now all which they have purposed to do will not be restrained from them.
7 Come, let Us go down and confuse their language so that they cannot understand one another’s speech.
8 And the LORD scattered them from there, over the face of all the earth. And they stopped building the city.
9 On account of this its name is called Babel, because the LORD confused the language of all the earth there. And the LORD scattered them abroad from there on the face of all the earth.

Hebrew is a language that evolved historically from proto Canaanite/ancient Hebrew, into paleo, middle, and late Hebrew, which finally ended up becoming the Biblical Hebrew (with vowels) that we have today in the Masoretic text. From there modern words were added, which again evolved into the modern Hebrew that is spoken in Israel today.

Because of the history of Hebrew, clearly the Original Ten Declarations were not written in what we consider Hebrew, because of the time frame that they were written. The Ten Declarations were written before the Torah, which is dated approximately 1500-1400 bce. The language of that time was proto Canaanite which has been established through archaeological finds. Proto Canaanite did evolve into what we know as Hebrew, but other languages also evolved from it as well. If the Ten Declarations had been written in Hebrew as we know it, Moses and the children of Israel would have not been able to understand what they said as it is a different alefbet, because Hebrew script, which is a derivative of Proto Canaanite, has been only used since the 9th century bce. It should be noted that proto Canaanite was used by idol worshipping pagan cultures.

Here is how it developed over time:

Phonecian:

http://www.omniglot.com/writing/phoenician.htm

Proto Hebrew/Aramaic:

http://www.omniglot.com/writing/aramaic.htm

Hebrew:

http://www.omniglot.com/writing/hebrew.htm


A recent archaeological find in King David’s time:

http://www.sciencedaily.com/releases/2008/11/081103091035.htm

If you take a look at Dead Sea Scrolls Hebrew, it looks different than today’s Masoretic text (1000 years difference). Hebrew didn’t really develop until 900 BCE. The Torah was written in 1500-1400 BCE (2400 years difference. Moses was raised in the court of Pharaoh, and also spoke Akkadian. Moses could read and write proto Canaanite as well, so I am sure he knew what the tablets said.

Also, the difference in writing style and refinement between the oldest Masoretic text known as the Aleppo codex, and the DSS style:

http://tmcdaniel.palmerseminary.edu/aleppo-isa9.gif

And the Dead Sea Scrolls:

http://orion.mscc.huji.ac.il/cave/1QPHAB6.GIF

and the Leningrad codex:

http://www.usc.edu/dept/LAS/wsrp/edu…Codex2_e.shtml

Those changes occurred in only 1000 years after Hebrew was established. What

Let’s take a quick look at Biblical Hebrew so that we can examine the “Holy” status of it during Biblical times:

Isaiah 6 (written approx700 bce)
5 Then I said, Woe is me! For I am cut off; for I am a man of unclean lips (H8193), and I live amongst a people of unclean lips (H8193); for my eyes have seen the King, the LORD of Hosts.
6 Then one of the seraphs flew to me with a live coal in his hand, snatched with tongs from the altar.
7 And he touched it on my mouth, and said, See, this has touched your lips;
and your iniquity is taken away, and your sin is covered.

H8193
שׂפת / שׂפה
śa
̂phâh / śepheth
BDB Definition:
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
Part of Speech: noun feminine
A Related Word by BDB/Strong’s Number: probably from H5595 or H8192 through the idea of termination (compare H5490)
Same Word by TWOT Number: 2278a

Here is another example of how the same word lip or language is used:

Zephaniah 3 (approx 620 bce)
9 For then will
I restore to the people a pure (H1305) language (H8193), that they may all call upon the name of the LORD, to serve him with one accord.

H1305
בּרר
ba
̂rar
BDB Definition:
1) to purify, select, polish, choose, purge, cleanse or make bright, test or prove
1a) (Qal)
1a1) to purge, purge out, purify
1a2) to choose, select
1a3) to cleanse, make shining, polish
1a4) to test, prove
1b) (Niphal) to purify oneself
1c) (Piel) to purify
1d) (Hiphil)
1d1) to purify
1d2) to polish arrows
1e) (Hithpael)
1e1) to purify oneself
1e2) to show oneself pure, just, kind
Part of Speech: verb
A Related Word by BDB/Strong’s Number: a primitive root
Same Word by TWOT Number: 288

Since we know that Isaiah spoke and wrote in Hebrew, and he himself said that he is a man of unclean lips (speech), and since God stated in Zephaniah, which is a book that was written after Isaiah that he will restore a pure language, then it is obvious by the text that Biblical Hebrew is not a pure language currently, nor was it at the time of Isaiah.

Secondly, we need to examine the fact that there are parts of various books in the Hebrew Scriptures (Old Testament) that are written partially in Aramaic (Daniel, Ezra, Jeremiah, Genesis). Aramaic is a language that came out of Canaan, where the people worshipped idols, and was also spoken in pagan Babylon during the captivity. If Hebrew is a Holy language, then why would God mix the language used by a pagan cultures with Hebrew in the Scriptures? In the book of Daniel, in the portion where the Aramaic begins, it opens like this:

Daniel 2
4 And the Chaldeans spoke to the king in Aramaic: O king, live forever! Tell your servants the dream, and we will reveal the meaning.

In the passages directly following the opening, we find Aramaic words such as Melecha (H4430), Shamaya (H8065), Elahh (H426), and others throughout the text. The Aramaic continues until to the end of chapter seven, spanning almost five chapters. It should be noted that Abraham came from Ur of the Chaldees, and then in obedience he left his pagan culture, and crossed over into the land that God had promised him which became Israel.

Nehemiah 9
7 You are the LORD the God who chose Abram, and brought him forth out of Ur of the Chaldees, and appointed his name, Abraham.

Many Hebrew roots teachers have stated that the only way one can really effectively understand the Old Testament Scriptures, is by learning to read and understand them in the Hebrew language. Currently, English is spoken (sometimes as a second language) by a much larger percentage of the six billion people in the world today, than the five million people world wide who currently speak Hebrew. This works out statistically to be a negligable percentage of the worlds population that speaks and understands Hebrew. Would God have been so short sighted as to write His word into Hebrew, which for the most part was a dead language until resurrected in the last half of the nineteenth century as modern Hebrew, if it could not be accurately translated and comprehended in other languages such as English? This should be something for us all to consider seriously.

Going forward into the NT, it should be noted that Jesus spoke Aramaic on the cross, and in some other passages found in the New Testament. He most likely conversed in Greek or even possibly Latin with Pilate at His

trial. Jesus also spoke in a Hebraic language (some scholars say Aramaic) to Paul on the road to Damascus in the book of Acts. Paul, who wrote thirteen or fourteen books of the New Testament spoke Aramaic, Hebrew, Greek, Latin (Roman citizen), and because he lived in Tarsus at an early age, he possibly would have spoken a local dialect which would probably be related to modern Turkish, and possibly even a few more dialects of other languages that he learned in his travels.

Next, we should examine the use of languages in first century Judea. Listed below (parenthesis) are a few of the possible languages spoken in those regions at that time. Please keep in mind that the list is by no means comprehensive:

Acts 2 (written approx 63 ce)
1 And in the fulfilling of the day of Pentecost, they were all with one mind in the same place.
2 And suddenly a sound came out of the heaven, as being borne along by a violent wind! And it filled all the house where they were sitting.
3 And tongues as of fire appeared to them, being distributed, and it sat on each one of them.
4 And they were all filled of the Holy Spirit, and began to speak in other languages, as the Spirit gave ability to them to speak.
5 And Jews were living in Jerusalem, devout men from every nation of those under the heaven.
6 But this sound occurring, the multitude came together and were confounded, because they each heard them speaking in his own dialect.
7 And all were amazed and marveled, saying to one another, Behold, are not all these, those speaking, Galileans?
8 And how do we hear each in our own dialect in which we were born,
9 Parthians, and Medes, and Elamites (Persian), and those living in Mesopotamia (Turkish dialect, Syrian, Persian, Akkadian), both Judea (Hebrew,Aramaic,Greek) and Cappadocia, Pontusand Asia (Turkish dialect, Greek)
10 both Phrygia and Pamphylia (Turkish dialect,Greek), Egypt (Arabic dialect, Greek), and the regions of Libya over against Cyrene (Latin,Greek,Aramaic), and the temporarily residing Romans (Latin,Greek), both Jews and proselytes,
11 Cretans (Greek, Aramaic) and Arabians (Arabic dialect, Greek); in our own languages we hear them speaking the great deeds of God?

Would God through His Holy Spirit allow the apostles to speak, in what some Hebrew roots teachers have claimed to be pagan languages, if they truly were according to Gods standards? If this was the case, wouldn’t it have been easier for the apostles to speak only in Hebrew, and then for God to miraculously have all of the different people who spoke the many other languages, be able to understand what the apostles said in the “Holy language” of Hebrew? Instead the apostles spoke, and praised God in what some have taught are unclean pagan languages that they claim no self respecting Jew would ever speak.

Some Hebrew roots teachers have circulated the “myth” that the Jews of that day believed it was better to eat swine flesh, than to speak Greek. I guess the apostles never got the memo on that, nor did the Holy Spirit, or maybe there was a shortage of swine flesh at that time, because as they were being led by the Holy Spirit, they spoke Greek as one of the many languages. This is detailed in the passage recorded in Acts. Keeping in mind, that since Greek was established as the common language, and the language of trade since the rule of Alexander almost four centuries before the time of Christ in 332 BCE, that many others throughout the Roman empire also spoke and understood Greek as well.

Various Hebrew roots teachers have emphatically stated that the New Testament was definitely written in Hebrew or Aramaic, because no self respecting Jew would have written it in Greek. How does that stand up in light of what we have reviewed thus far? Also how could this statement have any validity, seeing as how the first five books of the Hebrew OT was translated into Greek two centuries before Christ by Jewish scribes?

In conclusion, it would appear that those striving to keep Hebrew as the pure, Holy Heavenly language that true followers of the Messiah need to read and speak, need to re-examine their teachings. The Hebrew posturing that is being touted as “truth” falls completely short of historical documentation and factual evidence. One more Hebrew Roots “myth” ………. busted (smile)

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What is Purim?  What are its origins?  Who celebrates Purim and why?  All these questions are answered in the following article, originally posted by Vic at:

http://www.seekgod.ca/forum/showthread.php?tid=160
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Purim

Purim is recorded in the the book of Esther in the Scriptures and was focused on the Jewish people and states clearly concerning the remembrance of Purim, in Esther 9:26-32, “The Jews ordained, and took upon them,” and “as they had decreed for themselves…”.It originally was viewed as non-religious and in an article “Purim”, written by Kaufmann Kohler and Henry Malter for the Jewish Encyclopeidia.com

“…Aside from the much-mooted question whether Purim is of Jewish or of heathen origin, it is certain that, as it appears in the Book of Esther, the festival is altogether devoid of religious spirit—an anomaly in Jewish religious history. This is due to the worldly spirit of the Book of Esther. The only religious allusions therein are the mention of fasting in iv. 16 and ix. 31, and perhaps the expression of confidence in the deliverance of Israel in iv. 14. This secular character has on the whole been most prominent in this festival at all times. Like Ḥanukkah, it has never been universally considered a religious holy day, in spite of the fact that it is designated by the term “yom-ṭob” (Esth. ix. 19, 22.). Accordingly business transactions and even manual labor are allowed on Purim, although in certain places restrictions have beenimposed on work (Shulḥan ‘Aruk, Oraḥ Ḥayyim, 696).

… It seems, therefore, that the observance of Purim was at first merely of a convivial and social nature. Gradually it assumed religious features….

The first religious ceremony ordained for the celebration of Purim is the reading of the Book of Esther in the synagogue, a regulation ascribed in the Talmud (Meg. 2a) to the “Men of the Great Synod,” of which Mordecai is reported to have been a member…” 1

From the article Legend of Hanukkah>

… In Rabbi Hyam Maccoby’s, Revolution in Judaea, and as discussed in the article, To Embrace Hebrew Roots: Part II : The Bible & The Talmud, he noted that:

In the volume, Josephus, the historian, also contrasts the views of the Pharisees and Sadducees regarding the Oral Law:

“…the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the law of Moses; and it is for this reason that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, and not to observe what are derived from the tradition of our forefathers. ” 22.

In defense and support of the Pharisees, Hyam Maccoby adds this tribute to their preservation and multiplying of religious rituals and traditions:

“The Pharisees added new Festivals (Chanukah and Purim) to the Jewish religious year; they added to the canon of Scripture…they added new doctrine to Judaism…they added new rites to the Temple worship…as well as being continual creators of new prayers and ceremonies in the synagogue.” 23.” 2

From the Wisdom of Kabbalah newsletter and their online site kabbalah.info, Purim is discussed in the article The Inner Purim:

“Purim – the holiday of opposites – joy vs. grief, concealment vs. disclosure, Mordechay vs. Haman, genocide vs. redemption…

A Kabbalist is a person who seeks deep inside the causes for the events in his life . It is evident to him that whatever it is he is about to discover, already lies within him, waiting. All he has to learn is how to come in contact with the force that makes things happen. That force will lead and guide him to control the future events of his life, his personal happiness and the bounty that will flow through him to the whole of mankind.

In the eyes of Kabbalah, Megilat Esther tells of the forces that unfold in the innermost parts of man. Forces that tell of what one discovers with one’s relationship with the Creator, the forces that guides the events of everybody’s life. These forces are called Mordechay, Esther, Haman, etc. …
Mordechay, the inner force within a Jew, which wants nothing more than to cling to the Creator and worship Him, lived happily and the kingdom was at peace…

The evil Haman, who represents the egotistical in us, the opposite of the Jew, wants to exploit the situation for self gain. He eventually wants to overthrow the king from his thrown.

He believes that the fact that the Jews are dispersed testifies to their weakness, confusion and lack of faith. Therefore he finds the situation to be a rate opportunity to eliminate the Jews from the face of the earth, as they are the sole force that stands between him and exploiting the Creator. …

What Haman fails to understand, however, is that the Jews are dispersed for a reason. It stems from the fact that the people of Israel has risen to a higher level now.

That higher level means a direct and open contact with the Creator. A bond so open, no one will be able to deny. Indeed we see the truth of it when at the end of the story, all peoples reform. The meaning is that all the desires in man, called Peoples, accept the main force that leads to confidence and happiness, called Israel. ….The Jew in a man is limited. That limitation can only be overcome by the evil Haman. That is why we need to find the Haman within us. ….”3

As we can see, purim has religious and mystical meaning to those practicing Judaism.

The question would be: Why are those who claim to believe the New Testament and Jesus Christ, involving themselves in these things? Eyerub

endnotes:

1 http://www.jewishencyclopedia.com/view.j…3&letter=P
2. http://www.seekgod.ca/legend.htm
3. http://www.kabbalah.info/engkab/holidays…_purim.htm

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The term “shekinah” is used within the Messianic movement to refer to the presence of God – or His “dwelling” in the Tabernacle.  Shekinah is also used to define the glory of God within His Presence.  Shekinah comes from Rabbinial Judaism and is a term that found it’s origins in kabbalah.   The concept of  shekinah has become so popular that it is used across the board in Christianity as well as Hebrew Roots.  I think if people understood that shekinah is the feminine essence of God interwoven with the feminine Spirit of God, known as the “Mother Spirit”, they would probably run, not walk away from using it Lightning
[alternative transliterations of shekinah:  shechinah, shekina, shechina, schechinah, sh'khinah (this variation is used by David Stern in his Complete Jewish Bible version)].

Please note, in this first definition, it shows that shekinah comes from the Hebrew word “shk’n” [shaw-kan - H7931]. The word shawkan is used 92 times in the OT, but there is no such hebrew word called “shekinah” in the Bible  No

The Columbia Encyclopedia, Sixth Edition. 2001-07.

Shekinah

(shk´n) (KEY) [Heb.,=dwelling, presence], in Judaism, term used in the Targum (Aramaic translation of the Hebrew Bible) and elsewhere to indicate the manifestation of the presence of God among people. Whenever the Hebrew text speaks of the presence of God in a way that implies certain human limitations, the Targum paraphrases by substituting the word Shekinah for the word God (e.g., “And I will cause my Shekinah to dwell,” in the Targum Onkelos). Although the Shekinah is rarely intended by the rabbis in the Talmud and Midrash as an intermediary between God and people, the word is sometimes used in such a manner that it cannot be identical with God, e.g., “God allows his Shekinah to rest.” The medieval Jewish philosophers, however, wishing to avoid the problems of anthropomorphic interpretation of this concept, posited a separate existence for the Shekinah, which played a minor role at best in their systems. In the kabbalah and other mystical works of the later medieval and modern periods, the Shekinah is given far more importance and is often treated as the consort of God who can only be reunited with God through human fulfillment of all the divine commandments, which would likewise signal the messianic age. 1
See S. Schechter, Aspects of Rabbinic Theology (1909, repr. 1961); G. Scholem, Major Trends in Jewish Mysticism (1946, repr. 1961); R. Patai, The Hebrew Goddess (1967).

http://www.bartleby.com/65/sh/Shekinah.html

Please note that “shekinah” is the feminine essence of God in kabbalah as found in this article:

Shekinah-Shakti

Shekinah: The Feminine Element in Divinity

Gershom Scholem: On the Mystical Shape of the Godhead, Schocken, 1991

VII

In conclusion, I would like to respond to a question that has no doubt occurred to a number of readers during the discussion of these notions of the feminine within the divine. Can the Shekhinah be described as a cosmic force in the same sense as we find the feminine in the image of Shakti in Indian Tantric religion? To my mind, I believe that we can discern quite clear differences between the two conceptions — differences no less profound than their affinities.

It is impossible to apply this to the Kabbalist schema without misconstruing the sense of the symbols. None of the Sepheroth appearing as male in these pairs could be identified with the masculine in Indian symbolism, albeit the idea of femininity as producing the motion of time may indeed correspond to an astonishing passage in Sefer ha-Bahir.

This passage describes the Shekhinah as the precious gem that brings forth the years i.e., time, which flows from the primal time gathered therein, but I am by no means certain that this primal time can be identified with eternity

On the other hand, when dealing with these comparisons, we must not forget that the Shekhinah is split in the Kabbalah, so that the active element within the feminine has been primarily absorbed in the symbolism of the upper Shekhinah. The latter is the womb of the Sefiroth, of the aeons and cycles of the worlds (shemitoth), while other aspects of Shakti, such as the eternal feminine and the destructive element, are expressed in the final Sefirah or Malkhuth. On the other hand, the notion of the masculine as purely inactive and passive, an idea that seems intrinsic to the doctrine of Shakti, is totally alien to the Kabbalah, in which the male is perceived as active and flowing.

http://www.psyche.com/psyche/txt/scholem_msog_194.html

Here is a common understanding by Judaism of “shekinah” and how some poor deceived soul is comparing shekinah to the presence of God/Christ in the NT. Also, it should be noted that in the Talmud/kabbalah, the Holy Spirit is considered feminine – there is a link between the “feminine essence” as found in the “shekinah” and the Holy Spirit Shocked6838


THE HOLY SHEKINAH SPIRIT

Among the Hebrews one of the traditional names of God is the Shekinah, and, interestingly, it is a feminine gender noun. Many Hebrews saw her as the mother or feminine aspect of God. The early scribes (later called rabbis) added Shekinah in biblical verses where the verb shakhan is used in relation to God. Shakhan literally means “to dwell” or “to live with”, or even “to pitch one’s tent.” The Shekinah means the God-Who-Dwells-Within, and developed primarily after the destruction of the Temple of Solomon in 587 BCE, especially as it proffered hope to a people lost in bitter exile. To console an Israel in Diaspora, the comforting, forgiving and loyal presence of the Shekinah emerged. In the Talmud it says: “They were exiled to Babylon, the Shekinah with them. They were exiled to Egypt, the Shekinah with them.” And, it says in Lamentations 1, 5, “Her children are gone into captivity,” and immediately after (1,6), “From Zion her splendour is departed.” (Note the use of “her” for God and “splendour” is also one of the ways to describe the Shekinah). Other terms referring to the Shekinah are “the glory” and “radiance”, and she was the cloud by day and pillar of fire by night that led the Israelites through the Sinai wilderness. She is also closely related to the Sophia tradition in the Hebrew Bible (the Old Testament) in Proverbs and other books. Sophia (a Greek feminine noun) is the Wisdom aspect of God. As a Wisdom Teacher Jesus was very closely related to the Sophia Tradition.

The Shekinah eventually became an interchangeable term with the Holy Spirit in both Judaism and Christianity. She is often pictured as a bird or dove. In Christianity the Holy Spirit is seen as the Advocate, Guide and Comforter (John 14:16-26 and Acts 9:31), and we can clearly see the Judaic origins of this tradition. There is even a more direct connection to the Hebrew tradition of the Shekinah, as St. Paul, the former Pharisee, stresses the indwelling nature of the Holy Spirit throughout his famous passage in Romans 8: “But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you.” (Romans 8:8) There is even a universalist tradition in some Hebrew Midrash writings: “I call heaven and earth to witness that whether it be Gentile or Israelite, man or woman, slave or handmaid, according to the deeds which he does, so will the Holy Spirit rest upon him.” This is reminiscent of John’s report of Jesus’ statements to Nicodemus, when Jesus said: “The wind [Spirit] blows where it chooses . . . ” (John 3:8), that is, the Holy Spirit will serve all peoples, not just Christians or Jews. Paul also offers a similar notion in Galatians 3:28: “There is no longer Jew or Greek, there is no longer slave and free, there is no longer male and female; for all of you are one in Christ Jesus.” And, it is well-established that both Paul and John frequently equated Jesus Christ with the Holy Spirit as seen in the Romans 8 passages and the Paraclete passages of John 14-16.

Call upon her for comfort, for advise, for blessing, and for guidance. She will only respond in love and radiant light.

http://shekinah.elysiumgates.com/

I think you get the idea Swoon These are only the “mild” references. It gets pretty icky the deeper into kabbalah that you study this phenomenon because of the feminine nature of shekinah Gaah

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An excerpt from My Testimony [ http://fortheloveoftruth.wordpress.com/ancient-paths/]:


*************************

Quote:
Although the Messianic movement replaces Christian baptism with the mikveh, they are different procedures. Baptism requires a pastor or leader to submerge one backwards under the water [usually up to waist deep] and raise them up out of the water.

Mikveh requires a deep [a little over chest deep] fresh water source in which one is completely naked and alone. A sauna, whirlpool and swimming pool are not considered “kosher”, but only a Rabbinically defined and built mikveh pool. One must be physically clean before one does a mikveh and must shower with soap and water beforehand. All jewelry must be taken off and the hair combed to prevent knots that would keep one from total immersion – every part of the body must be completely wet. One enters the water in a forward motion, submerging into the water and then floating without touching any part of the mikveh pool for a few moments. This is repeated two or three times depending on tradition. A prayer is offered before immersion, in most cases. It is a mystic experience and not a “baptism” as an outward expression from sin and into Messiah. It is a ritual process to purify one’s self from uncleanness [tamei]. This does not refer to a sinful condition, but Talmudically defined impurity – like a woman’s monthly cycle [niddah] for instance. A donation or paid membership is usually required in order to use the mikveh (4).

The purification system of the OT Temple is not rendered as a “mikveh” – although Judaism teaches this. Mikveh, in the OT text, is used only as a body of water. It appears to be a Rabbinic addition [middle ages].

Picture a Messianic “mikveh” done in the shallow end of a swimming pool, baptized Christian style, while clothed in some way (smile). [end quote]

**********************************

The following is from a Jewish website describing and explaining Judaism’s mikveh. In no way does this resemble what Messianics are promoting as a mikveh, which is a Rabbinic concept filled with mystical associations.

Quote:

Conversion

Mikveh: Immersing in the Ritual Pool

Immersion in the mikveh actualizes the transition between the convert’s old identity and his or her new one as a Jew.

By Rabbi Maurice Lamm

Excerpted with permission from Becoming a Jew (Jonathan David Publishers, Inc.).

What physical act could a person perform in order to symbolize a radical change of heart, a total commitment? Is there a sign so dramatic, dynamic, and all-encompassing that it could represent the radical change undergone by the convert to Judaism?

Jewish tradition prescribes a profound symbol. It instructs the conversion candidate to place himself or herself in a radically different physical environment–in water rather than air. This leaves the person floating–momentarily suspended without breathing–substituting the usual forward moving nature and purposeful stride that characterize his or her waking movements with an aimlessness, a weightlessness, a detachment from the former environment. Individuality, passion, ego–all are submerged in the metamorphosis from the larval state of the present to a new existence.

Ritual immersion is the total submersion of the body in a pool of water. This pool and its water are precisely prescribed by Jewish law. Immersion, tevillah, is the common core component of every [traditional] Jewish conversion process, for male and female, adult and child, ignoramus and scholar. It is sine qua non, and a conversion ceremony without immersion is unacceptable to the traditional religious community and simply not Jewish in character.

This requirement of immersion admits of no compromise, no matter where in the world one finds oneself. {While Conservative rabbis similarly require mikveh for conversion, Reform rabbis generally do not, although a tendency to more traditional symbols and a sense that a uniform conversion process is desirable are encouraging greater use of the immersion component even among the Reform.)

Religious Functions of the Mikveh

Several religious functions are served by this powerful symbol of submerging in water. In the days of the ancient Temple in Jerusalem, the mikveh was used by all Jews who wanted to enter the precincts of the Sanctuary. The law required every person inside the Temple grounds to be in a spiritually pure state appropriate to the pristine spirituality of the Sanctuary itself.

Throughout Jewish history, unmarried women have immersed in the mikveh prior to their wedding; married women immerse at the end of seven days of stainless purity from the end of each monthly menstrual cycle, in preparation for the resumption of family relations in their most fertile days.

A major function of immersion in the mikveh is for conversion to Judaism. The sages declare that a gentile who wishes to become a Jew must undergo the identical process by which Jewish ancestors converted. As Jews performed immersion at Mt. Sinai to complete the conversion process they had begun with circumcision as they left Egypt, so converts in every age must immerse in a mikveh.

Water Symbolizes Birth as a Jew

Submerging in a pool of water for the purpose not of using the water’s physical cleansing properties but expressly to symbolize a change-of-soul is a statement at once deeply spiritual and immensely compelling. No other symbolic act can so totally embrace a person as being submerged in water, which must touch and cover every lesion, every strand of hair, every birthmark. No other religious act is so freighted with meaning as this one which touches every aspect of life and proclaims a total commitment to a new idea and a new way of life as it swallows up the old and gives birth to the new.

The water of the mikveh is designed to ritually cleanse a person from deeds of the past. The convert is considered by Jewish law to be like a newborn child. By spiritually cleansing the convert, the mikveh water prepares him or her to confront God, life, and people with a fresh spirit and new eyes–it washes away the past, leaving only the future. Of course, this does not deny that there were good and beautiful aspects of the past. But, in the strictest religious sense, that past was only prologue to a future life as a Jew.

There is a second layer of meaning to mikveh. It marks the beginning of the ascent to an elevated religious state. This function of mikveh goes beyond the basic purpose of purification. Anthropologists refer to this threshold of higher social status as “liminality.” The person at this moment of transition is a “liminal” or “threshold” person. The liminal state is common to virtually all persons and societies, ancient and modern, and it marks a move to an altered status or to a life transition. Entering adulthood from adolescence, for example, requires a tunnel of time, a rite of passage, a liminal state that acknowledges by symbolic acts the stark changes taking place in one’s self-identity, behavior, and attitude.

In a sense, it is nothing short of the spiritual drama of death and rebirth cast onto the canvas of the convert’s soul. Submerging into waters over her head, she enters into an environment in which she cannot breathe and cannot live for more than moments. It is the death of all that has gone before. As she emerges from the gagging waters into the clear air, she begins to breathe anew and live anew–as a baby struggling to be born.

If we take this graphic metaphor a step further, we can sense that the mikveh is a spiritual womb. The human fetus is surrounded by water. It does not yet live. The water breaks in a split second and the child emerges into a new world. “As soon as the convert immerses and emerges, he is a Jew in every respect” (Yevamot 47b).

What is a Mikveh, Halakhically?

The mikveh must comply with a number of precise halakhic [Jewish legal] qualifications. The mikveh must be built into the ground or the structure of the building. It must hold a minimum of 24 cubic feet of water–200 gallons. The depth must be such as to enable an average adult to stand upright and have the water reach at least 11 inches above the waist, so that immersion can be performed without backbreaking contortions.

The water must originally have been transported to the mikveh in a manner resembling the natural flow of waters. The general practice is to build cement channels at the sides of the mikveh roof, which will enable rainwater to flow directly into the mikveh. Done right the first time, with the required initial amount of water, other piped waters may be added later in whatever quantities and at any time, and the mikveh will still retain its religious validity.

The waters must be stationary and not flow (not even the flow caused by a filter) while the mikveh is in use. The water, by all means, should be chlorinated to assure its meeting the highest standards of hygienic cleanliness. (While the chlorinated water may be somewhat discolored, it does have to retain natural water color.)

Water deriving from a natural spring is considered a valid mikveh if it complies with halakhic conditions. Also quite proper is immersing in the ocean, where there is no mikveh available, given the satisfaction of certain halakhic conditions.

Parameters of the Mikveh Experience

The ceremony must take place on a weekday [and not on Shabbat, the Sabbath] and during daylight, as do all other Jewish court procedures. In cases when a full circumcision has to be performed (unlike the touch of blood for previously circumcised males), enough time will have to elapse to be certain that the wound has healed completely.

The only assurance that the immersion will accord with halakhic requirements for a male convert is the presence of the rabbi at the mikveh; a female is to be accompanied by a person familiar with the practice, such as a rabbi’s wife, the mikveh escort, or a very knowledgeable friend who herself uses the mikveh.

The body must be thoroughly cleansed immediately before the immersion. The convert should be careful that there are no adhesions such as bandages, Band-Aids, or ointment; that the hair is thoroughly brushed; the nails of the hands and feet are pared; and that no traces of cosmetics or nail polish remain. The whole body must be immersed at one time, not sequentially, and the submerging must be total, without even a single hair remaining above the water.

The Conversion Blessings and When They Are Recited

The blessing in the mikveh is as follows:

Barukh atah Ado-nai Elo-henu melekh ha’olam asher kideshanu b’mitzvotav v’tzivanu al ha’tevillah.

Blessed are You, O Lord, our God, King of the universe, who has sanctified us with His commandments and commanded us regarding the immersion.

Blessings over the performance of mitzvot [commandments] in Jewish life always take place before the action of the mitzvah. The reason for this is that it focuses the soul, raising the consciousness for the action to be undertaken, establishing the purpose of the mitzvah, and demonstrating that its origins are in God’s command. Also, the blessing enhances the mitzvah by providing the reason for undertaking the symbolic action. Ritva [a medieval Talmud commentator] notes that, since the blessing is a statement of the soul, it should precede the statement made by the physical action of the body.

There is one exception to this general practice of placing the blessing before the mitzvah–the immersion of a convert. The convert needs to recite the blessing after the immersion, not before. The reason is simple: One cannot declare “God commanded us” if one is not commanded by God because he or she is not Jewish. The convert becomes a Jew only after the immersion is completed.

After the blessing, the convert immerses twice more and then leaves the mikveh.

A second blessing is required by most, but not all, authorities. It is called she’hecheyanu, and with it a person thanks God that He has enabled him to live to experience the greatness of this moment.

***********************
Rabbi Maurice Lamm holds the Chair in Professional Rabbinics at Yeshiva University, is the former senior Rabbi of Beth Jacob Congregation–Beverly Hills, and is President of National Institute for Jewish Hospice. He has written five books and sold 450,000.

http://www.myjewishlearning.com/lifecycl…eh_Prn.htm

[end quote]

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The following,  is a very interesting story about mikveh’s from 1934. It is a true story that gets to the heart of the Jewish people and how much they esteem the mikveh. My intent with posting the story is to allow you to reach into the soul of the Jewish people. They have obviously denied Christ, but they are human beings who have misplaced traditions having been ingrained into a system that they believe is of God. This is no different than others who also are in deep deception for their choice of a religious system, like Messianic Judaism and Hebrew Roots.

For the Jewish people, nothing is as offensive to them as Messianics who play at their religion – it is a very sad commentary that Messianics come in the name of the Lord – or whatever they perceive as the Almighty – to take part in Jewish rituals like the mikveh. These rituals are way out of line from New Covenant beliefs in which we serve a risen Savior, who shed His blood for our sins to reconcile us to God. I fear for their lack of understanding to incept a system that is so far removed from the teachings of the Bible.

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In May 1934, a young doctor completed his studies in Warsaw and returned to Byalestok. With the help of his father, a well-to-do farmer who some years earlier had moved his family to the city, he set up a small office in view of the town clock.

As the months sped by, his reputation grew and with it the size of the crowd in his waiting room. Handsome and amiable, he was at ease in the social circles of Byalestok, quickly becoming the toast of the secular Jewish community. Wealthy industrialists vied for the opportunity to introduce their daughters to him and the intellectual elite were constantly after him to address their groups and attend their social gatherings. More often than not he declined their invitations, unimpressed by the glitter of their parties and by the all-too-familiar topics of their conversations. He devoted his time to his practice; his leisure hours he spent strolling through the streets and parks of the city.

Between patients, he often glanced across the room at the graduation photograph of his elementary school class, dated 1922. Time was passing quickly. He was a doctor, respected, almost famous in Byalestok, but he was not happy with his accomplishments – something was missing. The life around him lacked purpose and consistency. Even his work depressed him at times. The death of a young patient, as he looked helplessly on, touched him deeply. What was the meaning of his life, he asked in his heart. Why did it have to happen?

One day late in October the Assistant Mayor of Byalestok, a tall educated Pole, called on the doctor.

A year earlier, the city administration had hired a new District Attorney, Andrei Maritus, who immediately set in motion a number of projects. The unabashed purpose of one of them was to close down all the mikvehs in Byalestok. On the second day of Rosh Hashanah, after hundreds of Jews had immersed themselves in the mikveh of the Main Synagogue, Andrei Maritus, accompanied by the City Health Inspector and three policemen, collected two samples from the water that had become dark and turbid. A day later all the mikvehs in the city were ordered closed, pending a hearing to be held two weeks hence. Late that same afternoon, the Assistant Mayor paid Dr. Schreiber a visit.

“It’s simply a matter of health,” said the Assistant Mayor, a tall, square-shouldered Pole with a rim of reddish hair around his bald scalp, smiling genially. “The community must be protected from an outbreak of typhoid fever. Why, only last month six cases were discovered in Olsztyn, another four in Siedlce.” Dr. Schreiber stared expressionlessly across the table. The Pole met his gaze and grinned affectedly. “This is a sample taken from the mikveh”, he said, placing the vial on the table. “We want you to examine it and report to us in three days.”

“I see,” Dr. Schreiber said. Now the purpose of the visit was clear to him: he, a respected member of the Jewish community, was to provide the conclusive evidence.

Sensing a hint of indecision in the Doctor’s eyes, the Assistant Mayor said: “It is a simple matter of health, Dr. Schreiber – the water is clearly polluted. We want your confirmation. Needless to say, you will be handsomely rewarded for your time.”

Dr. Schreiber sat for a long time at his desk. From the street below came the sounds of children playing. He went to the window and looked down. Squeezed between shadows the roseate sunlight of evening blanched the faces of the children. For the first time since he had taken occupancy in this office, he wondered if they were Jewish. At length, he turned around and picked up the sample. He placed a drop on a slide, then slipped it under the eyepiece of the microscope. One glance showed him that it was full of bacteria – he did not bother to analyze it further.

He apologized to the patients waiting outside his office and hurried down the stairs into the street. He walked through the main square with the pedestrian traffic, then strolled pensively through the gardens to the commercial center of Byalestok. From there he headed toward the Main Synagogue. The enormous, domed structure dominated the surroundings for many blocks. Here and there, Jewish children played in the dusty streets, dressed in rags, their earlocks drifting in the breeze.

The doctor had never made real contact with the observant Jews of Byalestok; in his social circle they were regarded with disdain, as one thinks of a distant relative who is squandering his life, but at whom one can only shrug one’s shoulders in helpless disapproval. He never understood their ways – then again, he never tried. His university days came to mind; there had been more than a trace of anti-Semitism in the air but, somehow, absorbed as he was in his studies, he made little of it, attributing it to the ignorance of a few misguided individuals in the faculty.

Suddenly, a five or six year old boy came out of a lane carrying a pail of water, and stood directly in front of Dr. Schreiber. A brown cap with a narrow visor extending over his brow covered his head, while a torn black coat concealed the little biy’s body from neck to ankles.

“Where is your skull cap?” he demanded with a nuance of contempt, jutting his chin upward.

“I don’t wear one,” said the doctor, smiling.

“Every Jew must wear a skull cap!” asserted the boy, hot with anger.

“Not every Jew.”

“Yes, every Jew!” he insisted stubbornly, pursed his lips, and shook his head reproachfully like an adult. “You wear glasses, don’t you, but glasses are heavier than a skull cap,” he said, with a talmudic thrust of the thumb.

The following week two elderly Jews came to Dr. Schreiber’s office. One was the Chief Rabbi of Byalestok, the other Leib Orenstein, President of the Main Synagogue. They had learned that the doctor was scheduled to testify at the upcoming hearing.

“The mikveh is not a place to wash ourselves,” said the aged Rabbi through the slit in his long, white beard. The axe-like handle of his cane leaned against his breast; he clasped it tremulously and went on, his narrow eyes set deeply between the swollen lids: “The mikveh is life; it is like the waters of the placenta in which the fetus lives and develops – when the infant breaks through the waters, it is alive. And so it is with a Jew when he comes out of the mikveh in the morning; he is rejuvenated, eager to serve the Creator.”

The wan cheeks of the Rabbi merged into his beard and all one saw was the dark, patient eyes and the serrated outline of his beard against the backdrop of his black coat. Dr. Schreiber nodded respectfully.

“Even if you do not understand what a mikveh means”, said Leib Orenstein, a clean-shaven man of sixty, in a voice straining to be calm, “you must respect that it is of the greatest importance to thousands of Jews in Byalestok. When a woman goes to the mikveh, she feels assured of a healthy child. This is not a detail in our lives; it is everything!” Unable to contain his emotion, he went on: “And do not deceive yourself into believing that this is an isolated event and that is will end here. Should they, G-d forbid, force the mikvehs to close it will encourage them to attempt more; soon they will want to destroy our slaughter-houses – cruelty to animals they will charge! Then our schools will be attacked, and then Dr. Schreiber – I ask you – what will be left?”

Dr Schreiber gazed somberly at his visitors.

“The water is full of bacteria,” he said frankly. “it is a health hazard.”

“No Jew has ever become sick from a mikveh,” stated Mr. Orenstein, his lips trembling at the Doctor’s misconception.

“That may be so, but nevertheless the water does pose a danger to the health of the community,” he said, weighing his words carefully.

“Science and logic are not everything, Dr. Schreiber,” said the Rabbi. “The history of the Jews is ample evidence of that.”

The visitors stood up to leave. The doctor accompanied them to the corridor. He expected them to plead with him, to evoke in him a sense of guilt. But they said no more, and he respected them for it. He extended his hand to them; the Rabbi held it lightly between both his hands as if to transmit a final message through it.

Dr. Schreiber took to wandering through the streets alone, a deeply troubled look on his face. In the religious district he imbibed the hum of Torah talk seeping out of the windows and the smell of challah baking for Shabbos. He was touched by the simplicity and devotion of their activity, admiring with envy the consistency of it all. But in the Jewish secular districts he reverted to his concern for truth, his intellectual desire to defend it wherever it might be threatened.

The night before the hearing Dr. Schreiber made his way into the dark deserted mikveh room of the main synagogue. He switched on the small electric lamp. The stark nakedness of the dressing room made him shudder; the piebald walls were cracked in many places; the toilet, uncomfortably close to the benches, leaked a vivid brown fluid, and in the high corners of the room, spiders spun their gossamer webs. He stepped slowly over the wooden floor to the stairs leading down to the pool. The dressing room lamp shed a pale light over the murky water. He crouched for a better look, leaning to a side to allow the light past him. Here and there, little clusters of lint intertwined with hair floated on the dark, still surface of the water that had not been changed for weeks. He scooped up a handful and let it spill through his fingers. He smelled it, then wiped his hand thoroughly on the sleeve of his coat. A frown suffused his face and he could not remove it.

The highly publicized hearing attracted officials and journalists from all over Poland. The hall was crowded. In the front row to the left, sat three rabbis, the Chief Rabbi in the middle, his trembling fingers dovetailed over the handle of his cane. The stage was set. The District Attorney, a tall bespectacled Pole with a grape-sized growth in the middle of his right cheek, veritably bursting with confidence, strutted back and forth between his colleagues, adding the final touches. The judge, a towering man distinguished by his flowing gray hair and an involuntary smile, called the hearing to order.

Andrei Maritus wasted no time. First on the witness stand was a former janitor of the Main Synagogue, a drunkard named Babules. Anyone who was even vaguely acquainted with Babules knew that for a swig of whiskey he would testify that grass was blue. Today, however, he was a different man. Dressed in a new suit and tie, his pitch black hair slicked down, he indeed had the appearance of a decent, law-abiding citizen. Only his eyes betokened the real Babules; bloodshot, they strove in vain to follow the District Attorney as he paced back and forth in front of him a little too quickly. With a coherence that surprised many of the onlookers, Babules described conditions at the mikveh as he claimed to know them. Using adjectives and superlatives utterly alien to him, his description of the squalid conditions brought the hostile audience to shouts of outrage.

“How often I pleaded with the rabbis to permit me to change the water daily!” he testified bitterly.

“And did they let you?” prompted the District Attorney, radiant with anticipation of victory.

“No! Never!”

“Why?”

“Money! What else?”

“You should have offered to do it for free,” suggested Andrei Maritus magnanimously.

“I did! Out of the goodness of my heart, Babules offered! I could not endure the odor, Sir! You see – I should have mentioned this earlier – but the older men were not reluctant to sneeze into the water.”

“That’s all for now, Mr. Babules”, said the District Attorney, smiling unrestrainedly as he fondled the growth on his cheek. He glanced meaningfully at the judge, who lowered his eyes to the notepad on his desk.

Six witnesses followed. The testimony of each was increasingly more devastating. However, it was clear that the prosecutor’s case rested on statements of questionable witnesses. There was no hard evidence, no scientific facts. For that, he called on Dr. Schreiber, who was seated in the back row of the hall.

“Now, Dr. Schreiber,” began the District Attorney, slowly and deliberately, “you were given a sample of water from the mikveh and asked to analyze it. I presume you have had an opportunity to do so.”

“Yes, Sir,” Dr. Schreiber answered politely, his stern gaze wrinkling the corners of his eyes into a tiny staircase of furrows.

“What are you findings, Doctor?” asked Andrei Maritus, pointing to the glass of blackened water which a court officer had placed on the ledge of the witness stand.

“The water is dirty,” said Dr. Schreiber without a trace of hesitation, meeting the Attorney’s eyes with a hard stare.

“How dirty, Doctor?” he continued with confidence, glancing discreetly at the judge.

“Very dirty,” answered the Doctor in the same resolute tone. A wave of silence rippled through the room.

Feeling the firm ground of his case, Andrei Maritus glanced at the crowd with a slight inclination of the head. He could barely collect himself to pose the decisive question. Meanwhile the visitors had become noisy with excitement. The District Attorney beckoned the crowd to be silent. At length, he turned to Dr. Schreiber, straining to control his every muscle.

“Would you say, then, that the water is hazardous to health?” he asked in a tone that permitted only one answer.

“The health of whom, Sir?” the doctor asked with exaggerated politeness.

A sudden hum of voices coursed through the hall.

“Silence!” the Judge ordered.

“Humans, of course!” the District Attorney enunciated haltingly, a shocked look of outrage on his face. Then he grinned nervously at the judges and pinched his cheek.

Dr. Schreiber lifted the glass to his eyes as if to ponder the question.

“For humans?” he asked reflectively, pausing for one final glance at the water. Before the stunned eyes of the crowd he brought the glass to his lips and drank it down in one gulp. Showing no sign of discomfort he placed it back on the ledge in front of him. “Are there any more questions, Sir?” he asked courteously.

Originally published in Di Yiddishe Heim Journal
Reproduced from http://www.chabad.org
© 2001-2004 Chabad-Lubavitch Media Center

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Yrachmiel Tilles is co-founder and associate director of Ascent-of-Safed, and editor of Ascent Quarterly and the AscentOfSafed.com and KabbalaOnline.org websites. He has hundreds of published stories to his credit.

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Editor’s note:

The unsavory condition of the mikveh in the story was clearly a function of the oppressive conditions under which Judaism struggled to survive in communist USSR. The mikvehs of today are clean and sanitary, with the women’s mikvehs at a level that can accurately be described as aristocratic.

https://www.ascentofsafed.com/cgi-bin/as…mode=print

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There was an interesting discussion on why in Messianic Judaism, leaders are often referred to as “Rabbis” on the SeekGod Forum.  It pretty much says it like it is, so I thought I would share it :)

http://www.seekgod.ca/forum/showthread.php?tid=137

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sheep wrecked:
Does anyone know why Messianics call their leaders, “Rabbis”? Why do they think getting an ordination in the teachings of messianic Judaism gives them the right to be called “Rabbi” when they have not studied in a true Yeshiva?

Inquiring minds want to know ……..Sign0085

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Rose of Shushan:
Sheep that is one of my pet peeves.For many reasons.

First Jesus specifically said

Mat 23:8 But you be not called Rabbi: for one is your Teacher, even Christ; and all you are brothers.

That should be reason enough alone.Those who call themselves rabbis and preach Jesus ,(with authority since most will then set themselves up as teachers of Christians or believers) are being hypocrites with a capital H.
Then another reason.It is deceptive and depreciating to the real rabbis of Judaism.
In Judaism one earns the title of Rabbi by attending certain schools and abiding by certain protocols.
The only reason why a messianic would wish to assume the title of Rabbi is to deceive in my opinion.I know this sounds harsh but let’s face it, Jesus said don’t call anyone Rabbi and real Rabbis do not preach Jesus they preach Judaism.
What other reason could here be, its assuming the title of something that you are not.

And also the same goes for when people call Paul Rav Shaul. I can imagine Paul being horrified at this and responding with the above scripture


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Vic:

16679 Rose. Pet peeve of mine also.

And you know the most hypocritical part, out of those same mouths advocating being called rabbi in the Hebrew roots and messianic world—is the statement we have to keep the commandments and do what Jesus said. Else we are antinomians , lawless, and all sorts of slurs. 7863

Just as they mess up a whole bunch of Scriptures–they mess up their favorite one: Bash

Matthew 5:19-20 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Jesus also said:

Joh 14:15 If ye love me, keep my commandments.

Joh 15:10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.

Joh 14:21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

Funny how such a simple commandment as not being called Rabbi or Teacher is so hard to keep for these self appointed ‘leaders’. 17432

Wonder why? 5522

This is how Paul presented himself or was presented in the Scriptures, quite often just as Paul, or:

Act 13:9 Then Saul, (who also is called Paul,)
Act 14:14 Which when the apostles, Barnabas and Paul, heard of, they

Act 15:22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:

Rom 1:1 Paul, a servant of Jesus Christ, called to be an apostle, separated

1Co 1:1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,

1Co 3:5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

Eph 3:1 For this cause I Paul, the prisoner of Jesus Christ for you

Col 4:18 The salutation by the hand of me Paul. Remember my bonds.

1Th 1:1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

2Th 3:17 The salutation of Paul with mine own hand, which is the token in every epistle: so I write.

1Ti 1:1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope;

Tit 1:1 Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness;

Phm 1:1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,
Phm 1:2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

Phm 1:9 Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

John > Joh 21:24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.

3Jn 1:1 The elder unto the wellbeloved Gaius, whom I love in the truth.

Rev 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
Rev 1:2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

James>Jas 1:1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
Jas 1:2 My brethren,

Peter> 1 Peter 1:1-2 Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

1Pe 5:1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: …1Pe 5:3 Neither as being lords over God’s heritage, but being ensamples to the flock.

2Pe 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

Jude> Jud 1:1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

Nowhere do we see them focusing on themselves, having inflated egos, demanding to be esteemed, or referring to themselves or anyone else as “rabbi”. No

On the contrary, they invariably called themselves servants of Christ, and constantly pointed to Him, even in their salutations. They used the words apostles, disciples, brethren, brother or sister, elders–always lower case. They were the apostles who walked with and bore witness of Jesus Christ, and yet they showed not pride in that, but the servant quality that Jesus showed them. They were not respecters of persons, nor did they expect special treatment, special rules, special excuses, special labels. They cared about the things and people Jesus did. Gen126

Jesus said, by their fruit you shall know them. And having rabbi plastered all over a persons website or “teaching” material, or levite or whatever other label is used to reel in followers–shows they lack knowledge at the very least, of the Word of God. There is one Teacher, and One Good Shepherd, and that is Jesus Christ. 6788

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EDITED WITH MORE INFORMATION

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My connections in Hebrew Roots give me lots of exposure to issues within that whole venue that disturb me. I get emails sent to me by people that make me shake my head in amazement at how far people will go to follow their particular “teacher”, completely assured that there is no malice intended.

Yesterday, an email was forwarded to me promoting a “Netzarim Yeshiva”. As I am real familiar with this particular teacher, who also calls himself a Rabbi [no smicha which is an “ordination” in Judaism], it did not surprise me that he is still trying to peddle himself off as a “scholar”. The pathetic thing is that this man has no credentials to offer a “Rabbinate” [Masters and Doctorate] in anything. He has no doctorate himself, other than one from a diploma mill, and not a BS or MA as a prerequisite. This information is well known fact and documented publically as a false degree. Yet, several years later, his Yeshiva still pops back up again on the internet, year after year, [under different names] to unsuspecting victims.

Not only does this man not have any degrees, he has no education in the Semitic languages that he proposes to “teach”. He is self-taught, but cannot hold a conversation in either Hebrew or Aramaic. He is quite simply, a fraud.

This online Yeshiva will cost you $125 per month and at the end, you will have nothing but a worthless piece of paper. I wonder, with that much money at stake, how one will feel when they produce this document to further a “real education” and get laughed out of the admissions office. It’s pretty tragic, huh?

I am curious why people don’t research a person like this before they put down their hard earned cash. Today, scams are a zillion a minute on the internet [especially Messianic Yeshivas > think fraud]. It puzzles me that people trust a man, but with a click of the mouse on google, they would discover exactly what kind of charlatan is picking their pocket.

Caveat emptor ………

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“A Yeshiva [Talmudic Academe]  is an institution unique to classical Judaism for Torah study, the study of Talmud, Rabbinic literature and Responsa [Rabbinic literature in a different form].  Yeshivot are usually associated with Orthodox Judaism, and generally cater to boys or men, although many modern Orthodox yeshivot also educate girls, though often in separate classrooms and sometimes with somewhat different curricula. A roughly equivalent women’s institution is the midrasha.

The term yeshiva gedola (“senior/great yeshiva”) usually refers to post-high school institutions, and yeshiva ketana (“junior/small yeshiva”) can refer to institutions catering to boys of elementary as well as of high school age. The term “yeshiva” is also used sometimes as a generic name for any school that teaches Torah, Mishnah and Talmud, to any age group.”

http://en.wikipedia.org/wiki/Yeshiva

Obviously,  Messianic “Yeshivas” have lifted the name of a Jewish institution that has been around for centuries having to do with Judaism.  The Talmudic umbrella under which Yeshivas were created is a separate and distinct religion from New Testament adherence.

Why do Messianics call an institution to teach their errant theologies a Yeshiva, which by it’s very foundation is anti- Jesus Christ, and think it’s applicable to them?

Why do Messianics continue to offend the very ones they think they need to make “jealous” for the gospel?

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I have had inquiries as to whom I am referring in the commentary portion.  Although my intent is to expose the teaching and agendas of those in Hebrew Roots so that people can be aware of what is being promoted within that venue, I believe it is also important to expose individuals that are schilling their brand of  “truth”.  The commentary is based on an email that was forwarded to me was originally from James Trimm.

Whether or not you are familiar with him, he is a blemish on Hebrew Roots that needs to be exposed.  Here are some links to give you a full picture of his unBiblical behavior and doctrines:

Follow the links at the end of this article for more info – there are 27 articles in all – Vicky has done an extensive documented presentation:

http://www.seekgod.ca/trimmdoc.htm

more indepth information:

http://home.flash.net/~purnhrt/truth/

the plagiaism issue with proof in textual comparisons:

http://www.lebtahor.com/truth/trimm/plagiarisms/hrvpage.htm

the scam involving his adultery [he openly admitted by email to his followers] and the break up of Trimm’s beit din:

http://groups.yahoo.com/group/Messianic_Apologetic/message/14317

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