Walking with Yeshua - Life as a Messianic Believer

New beginnings

2010-04-11T15:16:00.002-04:00

Shalom,

I apologize for neglecting the Blog for so long. We have restarted out Conservative Messianic Judaism Blog (link:http://ucmjs.blogspot.com/) and are actively posting there. We will also try to regularly update this Blog also.

Blessings

Is Yeshua Divine? - Clearing up confusion.

2008-06-05T08:53:00.000-04:00

Is Yeshua Divine? - Clearing up confusion.

During some preparatory teachings prior to Mikha'el's recent debate on the Divinity of Yeshua, I made a statement that was misunderstood by several people. For this I would like to apologize; while I believed I said it correctly, it is the communicator's responsibility to make their message clear; this I apparently failed to do.

What we Teach and Believe about Yeshua

We believe that:

* Yeshua is the Messiah and is the Shekhinah of G-D and that His Spiritual nature is of the Divine essence (part of G-D).
* That Yeshua existed as the Shekhinah from the beginning and was not created but is part of G-D.
* His human body was miraculously conceived by G-D in the womb of the virgin Mariam.
* He lived a sinless life.
* He died as a sacrifice to redeem us from sin.
* He bodily was resurrected as proof the sacrifice was accepted.
* He ascended into Heaven.
* He will return to reclaim the Earth for Adonai.
* True faith in Him redeems a person from sin.

The root of the misunderstanding

Apparently where I failed to communicate properly was in explaining our belief that Scripture does not explicitly state a person must believe Messiah is Divine to be redeemed.

Several times in Scripture it says that we must believe that Yeshua was sent by G-D, died for our sins and was resurrected. Nowhere does the Tanakh or Brit Chadasha state we must believe He is part of G-D. It does say "sent by G-d" and "came from G-d."

What does it mean

We believe it is critical that a person understands the relationship of Yeshua to G-D, that His Spirit is the Shekhinah of G-D (part of G-D, the visible Presence of G-D) and that His body was born of woman and is human (though born without the sin nature). This is important because a man, no matter how perfect, could not by himself pay for all the sins of fallen humanity. That is where His divine nature comes in to play. By the fact of His Spirit and rightful honor being infinite, He was able to take all the shame for sin that we deserve.

Where we must be careful is that we do not add to G-D's Word when it comes to what is required for Redemption. Where Scripture does not explicitly state something is required for Salvation, I do not think we should add to it. Some examples:

* Is keeping Shabbat a requirement for Redemption? Scripture says a person who violates Shabbat is to be stoned and is cut-off from Israel.
* Is keeping Kosher? A person who eats pig and shrimp is unclean, does that mean they are not redeemed?
* What about drinking wine? Some denominations treat it as a serious sin.
* Smoking? We have had Christians tell people who smoke they could not be redeemed.
* Is a person who is sprinkled saved, when Scripture says to be immersed?

Only drinking & smoking are not explicitly discussed in scripture. Each of the others is clearly stated as required. Yet I know few who believe in Messiah who believe the person is not redeemed if they do (or don't do) those things. Even more telling are smoking and drinking, which clearly were man-made additions to what G-d calls sin. I do not know one serious student of Scripture that would say a person cannot be Redeemed because they drink or smoke--yet some people are spreading these falsehoods.

In the above examples we do not believe that Scripture teaches they are required for redemption (see Acts 15:13-21). Similarly we believe it would be improper to present them as required. Just as those examples above are not required for Redemption, we think it is unwise to add belief that Messiah is Divine to the requirement for Redemption when Scripture does not clearly state it is required.

In Summary

I hope from the above examples you can see why we stated we could not judge a person's salvation based on whether they believe Messiah is divine. Our Synagogue teaches, and leadership believes fully, He is of the Divine Essence (part of G-D). What I was trying to communicate (and failed to do clearly) is that we cannot say a person is not Redeemed if they do not believe Messiah is Divine. We too should neither add or take away from Scripture.

What we can and should do is lovingly try and help see the importance of Him being of the Divine Essence. I think Mikha'el did just that in the debates.

Blessings,
Rabbi Gavri'el

Sha'ul / Paul - The maligned, misunderstood, and misinterpreted Emissary

2008-05-20T09:02:00.000-04:00

Sha'ul / Paul - The maligned, misunderstood, and misinterpreted Emissary

Probably no other person ever to live has been more maligned, misunderstood, and misinterpreted than Sha'ul / Paul.

Maligned

Sha'ul is the brunt of resentment and outright hatred in some quarters. Many Jewish Groups see him as a Jew turned traitor, who converted to a foreign religion that has persecuted Jews for almost 2000 years. Some that believe in Yeshua as Messiah totally reject all of his writings based on their seemingly Anti-Torah basis (Ebonites to give an example).

While this view is one of the easiest to follow (maligning someone takes little effort or understanding), is it accurate?

Misunderstood

"Paul left Judaism and became a Christian". This is a widely held belief, in both Judaism and Christianity. There is only one problem, it is not true. Paul, whose Hebrew name is Sha'ul, called himself a Jew and a Pharisee long after he began following Messiah Yeshua. Many do not realize he continued to go to the Temple and make sacrifice after he believed on Yeshua.

To claim Sha'ul the Jew became Paul the Christian is based on ignorance of his continued life as a Jew and is Scripturally and historically inaccurate. Sha'ul remained Sha'ul the Jew for his entire life. When dealing with Gentiles and introducing them to the G-d of Israel and His Messiah, he used Paul (his Roman name) as it was less foreign and more respected. Was he being two-faced then? G-d forbid! No, he was meeting the person where they were at, so they would be open to the message.

Misinterpreted

Sha'ul's (Paul's) writings cannot be interpreted correctly outside their cultural (Jewish) and historical context. Paul was so misinterpreted even in his own day that Kefa (Peter) said that 'his writings are difficult and hard to understand', and 'many are misusing them to their own destruction'. If Peter was saying Paul's writings were leading unstable people to destruction at the time of their writing; how much worse could it be today, almost 2000 years later.

Paul's writings are the basis for the antinomian (anti-Torah) basis for almost every group today. This leads to a real problem - If Messiah says to keep the commandments (Torah) and Paul says not too, who wins? Who will we listen to? More importantly, who has the Authority to make a ruling like that?

In Summary

Sha'ul (Paul), as we will learn during our new teaching series on Romans, was a Jew amongst Jews; who never stopped being a Jew. Nor did he found a new religion called Christianity. He was a Emissary of Yeshua sent out to bring the good news to the Gentile world. He never told Jews to stop circumcising, stop eating kosher, or stop keeping Shabbat; for he himself did all these things (see Timothy).

What he did do was uphold the teaching that a Gentile did not have to become a Jew to be saved.

Blessings,
Rabbi Gavri'el

Is "3 Persons" Accurate Scripturally?

2008-05-13T14:22:00.000-04:00

Is describing G-d as 3 persons scripturally accurate?

We have been struggling with 1 key aspect of the Nicene Creed for several years now. This key aspect is referring to G-d as 3 persons.

What We Believe Before we are misunderstood, I would like to state for the record that we teach and believe: Yeshua is the Messiah of Israel, He was born of a virgin, was sinless, died on the execution stake, bodily resurrected, ascended to the Father and will return to establish His Fathers Throne on Earth. So please do not misunderstand nor misrepresent that we deny the Messiah or His divinity.

How the "3 person" wording came into widespread use When the early Church was being attacked by Gnosticism and other doctrines that either denied that Messiah was (part of) G-d, or that He was not human; the concept of the Trinity came into being. This doctrine attempted to address 2 key points made in scripture, that Messiah was of the same essence as G-d, and that the Ruach HaKpdesh was of the same essence of G-d. Both these teachings are fully reflected in the Renewed Covenant.

Issues with the "3 person" wording While the Trinity doctrine truly expressed Messiah and the Ruach being of a divine nature; it had one major drawback, it implied a separateness that does not exist in scripture.

The most important statement in scripture according to the Torah and the Messiah is "Hear oh Israel, the L-rd our G-d is one G-d". The Master (Messiah) repeated these very words. How then can there be 3 persons making up one G-d? If we study history, we will see this has been a major stumbling block to Jewish belief in Yeshua as Messiah. In fact, this view is seen by most Jews as Polytheism.

I think we would all agree that there are not 3 G-d's, only one. Furthermore, it is clear from scripture that neither Yeshua or the Ruach HaKodesh do anything apart from the Father. Yeshua Himself says He does nothing apart from the Father, and that He only does the will of the Father.

If Yeshua & the Ruach HaKodesh (Holy Breath or Spirit) only do what they are commanded; how then are they separate persons?

One of the concepts of persons was derived from the fact the Spirit can be grieved; but is that not equally true if G-d is grieved through His Spirit?

An alternative wording A far more understandable wording of the nature of the Father, the Messiah, and the Ruach HaKodesh is: G-d, His Shekinah, and His Spirit. These concepts are all central to Jewish belief and both the Shekinah & Ruach are seen as being manifestations of one G-d.

The Shekinah is the visible presence of G-d, as Yeshua was when He was on earth. The Shekinah was also with the G-d from the beginning and is divine. This means that calling Yeshua the Shekinah of G-d is totally scriptural, as is the Ruach HaKodesh.

In Summary

The "3 persons" of the Nicene creed as a man made attempt to describe the nature of G-d and His Messiah. It served well when addressing Gnosticism; but failed when addressing Jewish thought on the nature of G-d.

By replacing the "3 person" reference with a much more scripturally accurate description of Shekinah & Ruach,; we can still fully acknowledge Messiah and the Ruach as being of the divine nature and part of G-d without presenting what most people see as 3 G-ds.

This is a small price to pay to remove a major stumbling block to our people; without denying the true nature of the Messiah as part of G-d.

Blessings,
Rabbi Gavri'el

Why is sacrifice required?

2008-03-27T08:34:00.000-04:00

Why is sacrifice required?

Recently a friend asked me a very good question, one that I expect most of us have asked at one time or another - Why didn't Adonai just save everyone?

Why did our ancestors wander in the desert for 40 years, with all adults over 20 perishing except Joshua & Caleb.

Why did Messiah have to die for us?

I think the answer to this question revolves around a couple of key thoughts: Free Will and Sanctifying G-D's name.

Free Will

Adonai chose to create man with free will, the ability to choose right from wrong. At first the test was simple; "don't eat of the fruit of the Tree of knowledge (or good and evil). Our fore-father failed this test.

In the Exodus from Egypt, our Fore-Fathers had visible proof of Adonai's provision; yet they had Free-will and chose to not trust G-D.

Likewise we today have the Torah, and the Words of the Master (Yeshua); we also have free-will and most choose not to follow G-D.

G-D had a choice, He could create robots to praise Him; but what would that mean? Isn't His way better? He created man to have a choice. While most will choose not to follow Him, some will choose to. Thus by their free will they have chosen to love Adonai and to follow him.

Which would you prefer, a slave who has no choice but to serve you, or someone who serves and worships you out of Love and Trust. I think the choice is clear.

Sanctifying G-D's name

So now lets address Part Two - why a sacrifice was required.

G-D is a perfect balance of many attributes, of which Mercy and Justice are paramount. If Adonai does not punish sin, He is not Just. Who amongst us wants to see a child-molester or rapist go unpunished? I suspect we all believe justice demands punishment.

On the Mercy side, who here does not want mercy from G-D when He examines our sins? I suspect we all want mercy.

Scripture is clear, all have sinned, some more, some less, but all are stained by sin. So how can Adonai maintain the Justice His Character requires, and display Mercy to those who cry out to Him. That is the purpose of the sacrifice. The sacrifice takes the punishment Justice demands, allowing the mercy of G-D to then act.

Sacrifice of Messiah

So where does the Messiah's death fit into this? The Passover Lamb and the Scape-goat are the perfect picture of this. Just as the Passover lamb had to die to ransom (redeem, buy back) the first born from death; the Messiah had to die to ransom us from death.

In Messiah, the function of Passover & Yom Kippur merge as a ransom was paid to the Adversary to ransom us from him, and a sin offering was made to Adonai to satisfy His justice and allow His mercy to flow down on us.

Likewise, just as the scape goat had all the sins of Israel placed on it, and was then lead outside the camp. So to the Messiah had to have all the sins placed on Him to be lead outside the camp to die in our place.

It is key to note, in both Yom Kippur and Passover, an action was required on the part of the person receiving the ransom or forgiveness. They had to participate and accept that the sacrifice was for them.

It hasn't changed, G-D's plan is the same, we have to accept the sacrifice and trust G-D for Salvation through that sacrifice.

In Summary

While I realize this is a simple explanation, I hope it helps. I stumble and struggle with these same issues that each of you do. So when I believe G-D has shown me a way to understand it, I like to pass it along hoping it helps someone else.

Celebrating Passover

2008-03-18T13:48:00.000-04:00

Celebrating Passover

The importance of Passover is often lost on many believers. There seems to be a general misunderstanding of this celebration. Often it is classified as a "Jewish Holiday". Many grafted-in believers see no reason to celebrate this special season.

This attitude is sadly the majority view. Few realize this attitude grew out of history and unfortunately bad teachings & Antisemitism of the 1st-4th century. Let's look at the History and the reasons for keeping Passover.

History:

Passover was celebrated by the Messiah during His earthly life. His followers continued observing Passover for decades with many continuing several centuries. With the influx of large numbers of Gentiles and the Jewish revolts, most Congregations became Gentile lead by the second century. Gentile Bishops like Ignatius advocated moving Gentiles away from any Jewish Practices (including Shabbat).

By the mid to late second century, men like Marcion actively tried to separate the Faith in Messiah from the G-d of the "Old Testament" (Tanakh). While he was later declared a heretic, neo-Marcionism is still influencing the Church today. Gentile leaders, facing persecution from Rome, moved practices away from Judaism in an effort to avoid persecution being experienced by the Jews. This practice and separation culminated in 325 CE with Constantine forever altering the celebration of the resurrection from aligning with Passover. Additionally ordnances were passed in the Church forbidding believers from celebrating Passover.

The Joy and reason for Passover:

Passover is a celebration of G-d's deliverance of Israel from slavery. For a grafted-in believer Passover is not only deliverance from Egypt (through our spiritual father Abraham and his descendants), but also deliverance from the Slavery of Sin and Death. We have every reason to celebrate Passover: because Messiah did, because He commands us to, because we are grafted into Israel, and because of the freedom from sin that was brought forth on that day.

In Summary

People rejoice of Resurrection Day, as they should, for He is risen, thus proving Adonai accepted the perfect sacrifice. We should also celebrate on Passover, for on that day our people were redeemed from Egypt; but even more importantly, we were freed from sin.

There is no Resurrection Day without Passover. It was on Passover that His blood was shed, it was on Passover that we where redeemed.

For Passover is even greater than Resurrection day, for it was on Passover that we became reconciled to G-d and the Adversary lost his claim to us.

Celebrating the Resurrection

2008-03-11T10:53:00.000-04:00

Celebrating the Resurrection

With our Sunday brothers concentrating on celebrating Resurrection Day in 2 weeks, it may not be clear as to why we do not celebrate Resurrection day on the same day, and why we do not call it "Easter".

First let's discuss the timing so we as a Synagogue can better explain to those who ask.

Just as we believe the Shabbat is important; we believe all of Adonai's Moed'im (appointed times) are important. The Resurrection occurred on Nissan 17 the year our Messiah died for our sins. This Day, exactly 3 days after Passover, was forever linked to the Passover. For at Passover our Messiah died for us, and on Nissan 17, He was resurrected to show G-d had accepted the perfect sacrifice.

Furthermore, Nissan 17 is the Feast of First Fruits by one of the 2 traditions held on when First Fruits is to be celebrated (we follow this interpretation). Thus G-d chose First Fruits to bring forth His First Fruits of the promised resurrection.

That being the case, we feel very strongly that just as man does not have the authority to change Shabbat; man does not have the authority to change Passover or First Fruits. Thus we celebrate these 2 critical events according to G-d's calendar as stated in scripture.

As for using the term Resurrection Day vs Easter. Many today are switching to the term Resurrection Day to better identify the reason for the celebration. The origins of the word Easter have nothing to do with our Messiah and may have pagan meanings. We believe this is a very positive move as we are to have nothing to do with any form or practice which distracts from the Messiah.

So what about Easter Eggs & Bunnies. Each person must decide for themselves. We do not subscribe to those as a Synagogue as they have a mixed history and clearly do not point to the Messiah.

In Summary

We are called to follow G-d and His Messiah. We believe that includes following His appointed times and seasons. So if your friends ask about Easter, explain lovingly we celebrate Resurrection Day on the day G-d appointed it to happen over 3500 years ago.

Torah & Salvation

2008-02-28T10:12:00.000-05:00

Torah & Salvation

While we as a Congregation have a strong love and respect for the Torah, sometimes the role of the Torah creates confusion in our minds. To clarify this, let's discuss the role of the Torah, and the role of the Messiah.

The Torah is Adonai's perfect W-rd. We believe it was given directly by G-d (through Messiah) to Moshe. The Torah is a covenant, a wedding contract (Ketubah); it defines a way of life for us. This way of life defines how we interact with man and G-d. The Torah defines right and wrong. The Torah does not provide a way of obtaining salvation. No one (except Messiah) is able to keep every commandment perfectly. Thus when Rabbi Sha'ul (Paul) speaks of Torah showing us our sin, he specifically is saying that we cannot live Torah out in our own strength.

Messiah came to make the Torah understood, and to correct errors of teaching that had occurred. More than that though, He came to provide the Mercy & Grace needed for us to obtain a right standing with G-d. Many prayers, espically at Yom Kippur, state "we have no deeds that commend us to you (G-d)". Thus we can see that it is G-d himself that must provide the salvation, it cannot be earned by following Torah alone.

Some in the Messianic Movement get so enamored with traditional Judaism that they come to the point where Torah becomes more important than Messiah. We do not have that option. Torah will not save us. Only G-d can save us, and He has chosen Messiah to be the agent for that salvation.

We must learn to walk in the middle of the path G-d has called us to. Not going to the right or left. The right, Torah without Messiah will not save us. The left, Messiah without Torah, is not keeping with G-d's word as we are not abiding in Him, nor keeping His commands (1st John chapter 3).

In Summary

We are called to follow G-d and His Messiah, and to keep Torah. That is the way the Master told us to live, abiding in Him and His W-rd.

2008-02-22T09:14:00.000-05:00

Olive Tree Theology

When people discuss Theology, many terms are used. Two of the most common are: Replacement Theology and Dispensation. These two Theologies reflect how the adherents view Adonai's working in the world.

Replacement Theology states that the Church has replaced Israel and G-d is no longer working with the Jewish nation. We totally reject this Theology considering it unBiblical and anti-Semitic.

Dispensation Theology states that G-d works differently through periods (dispensations) of mans development. Thus there are a number (3-7) of dispensations, from innocence (before sin) through Mosaic (the Torah) to Grace (Messiah). While this view does say G-d will again deal with national Israel, it fails to consider that G-d does not change. Thus we do not hold to this Theology.

So what Theology do we adhere to? The Olive Tree Theology. This view is well stated in David Sterns Messianic Manifesto. In a nut shell, it states all Gentiles who come to belief are grafted into Israel, not taking the place of Israel. This view is totally in agreement with Rabbi's Sha'ul's (Paul) statements in Romans.

So why do we view Olive Tree as superior to Replacement and Dispensational Theology? Primarily because too many times those adhering to either Replacement and Dispensational Theology are by deed (and sometimes word) rejecting the concept that they are grafted into Israel. Yet without being grafted in, from where does their nourishment and root come from?

In Summary

We adhere to the view that all Believers, Jew or former Gentile, are grafted into Israel. It is from the Forefathers and Prophets we gain our root; which ultimately ties us to Messiah and Adonai.

Apologies - sick

2008-02-15T09:19:00.000-05:00

Shalom,

My Apologies, my family and I have had the Flu, so we are behind on posting.

Blessings

Maturing in our walk

2008-02-06T09:41:00.000-05:00

Maturing in our walk

Over the last month we have talked a lot about the Messianic Lifestyle and Discipleship. So to what purpose is all this discussion? Hopefully it will equip and encourage each of us to strive to walk closer to G-d and His Messiah.

This walking close is best shown in Rabbi Sha'uls statement about "renewing the mind". Renewing the mind is changing our focus on things of this world, and instead focusing on G-d and how He would have us act. At Beth Ha'Mashiach we have chosen to adopt many practices the Messiah utilized when He walked the earth to help us conform to this new image and renew our mind.

So what specifically does maturing in the faith mean, and how can the Synagogue help? The Synagogue strives to provide training, environment and opportunities for people to become Talmidim (Disciples) and grow in their walk. These (training, environment and opportunity) work together to help the individual mature. While some maturity can occur only utilizing 1 or 2 of the above methods, growth is best achieved by integrating all 3 aspects.

Let's look at what is available, and how it helps us grow.

* Weekly Services - provide growth and discipleship through allowing the teaching of key concepts, experiencing the festival cycle, hearing the word, corporate prayer and opportunity to serve others
* Feast Days - provide teachings about Adonai's great truths presented in those days and provides a rhythm and cycle revolving around Adonai for our lives
* Shabbat - provides a weekly reminder of Adonai's provision and stresses obedience to G-d over the world by ceasing work on one day a week.
* Lifecycle - stresses the life of each individual through many key events and how that life cycle is provided for by G-d for our blessings. Events like birth, circumcision & naming, Pidyon Haben, Bar / Bat Mitzvah, marriage, and even passing to the next world are all part of G-ds Plan.
* Synagogue Membership - Introduction to Messianic Beliefs - Membership entails commitment. Commitment is necessary for any real growth. We have all heard, "no pain, no gain". This is true in sports, life, and relationship to G-d. The requirement for the teaching CD's (and small test to make sure key beliefs are understood) becomes the foundation to build upon as we grow in knowledge and wisdom of Adonai.
* Bar / Bat Mitzvah & Discipleship Training - We now combine these as they naturally fit together. Where many Synagogues stress only memorizing Hebrew. We want both a knowledge of Hebrew and a solid understanding of Messianic Judaism, Jewish life cycles and principles to help us continue to grow.
* Yeshiva - the Yeshiva provides the opportunity for a well rounded understanding of beliefs and principles behind Messianic Judaism. 5 levels of teaching are provided from someone wanting to take one course (only certain courses apply), to those wanting to obtain 1 of 4 levels of training, including training required for ordination.
* Service - Service is a critical step in discipleship as all that we have learned gets focused outward to help the individual need and the needs of the Congregation / Community. Service is the fruit of all our discipleship efforts. There are many opportunities for service, all of them important to the body. All that is needed is a willing person who understands the need to mature into the position of service them aspire too.
* Conversion - I hesitate to put this in as it can cause controversy, yet I feel it is important to realize that conversion is a from of dicispleship. It is not for everyone, nor is it required; but for those choosing to do it, it is a definite commitment to a lifestyle of discipleship.

In Summary

Hopefully we can see that the Synagogue provides a comprehensive plan for members to grow in their walk with G-d. Each person is at a different place in their walk, so we are not to judge one-another on where we are. We are however to: encourage one-another on that walk, provide a path of growth in that walk, and to assist those on their walk with Adonai.

Blessings,
Rabbi Gavri'el

Yetzar Hara & Original Sin

2008-01-29T10:08:00.000-05:00

Yetzar Hara & Original Sin

The Yetzar Hara is defined on Wikipedia as: Yetzer hara (Hebrew for "evil inclination") refers to the inclination to do evil, by violating the will of God. The yetzer hara is identified with Satan.

Hebrew4Christians.com defines Yetzer Hara as:
The yetzer hara represents the inner impulse or tendency within the human heart to gravitate toward selfish gratification (the word yetzer first appears in Genesis 6:5 where the wickedness of man is described as "every imagination of the thoughts of his heart was only evil continually"). The yetzer hatov, on the other hand, represents the inner impulse to do good.

Yetzer is also used in Scripture to refer to something formed or shaped, like pottery fashioned by the hand of a potter. Just as a potter purposes a shape in his or her mind before forming an object, so that which is intended within the mind will shape or form our character and disposition, especially with regard to our relationship with God.

The following prayer appeals to the LORD to help us love His Torah and His mitzvot and also to keep us from the power of the evil inclination within us that pushes us into sin, pride, perversity, temptation, and shame:
Blessed art Thou, LORD our God, King of the universe, who removes sleep from my eyes and slumber from my eyelids. May it be Your will, LORD our God and God of our fathers to accustom us to Your Torah and attach us to Your mitzvot. And do not lead us into the hands of sin, nor into the hands of pride or perversity, not into the hands of temptation, nor into the hands of shame, and do not let the evil inclination rule over us.

The Yetzer Hara has many striking characteristics that identify it with the evil desires of the heart that Yeshua taught about and to Rabbi Sha'uls teachings about the flesh (It is from these teachings that Gnostics who claim to follow Messiah, believe physical is evil). Let's ask a key question, is the Yetzer Hara what the Church now calls "original sin". When studying the Masters words, the concept of the Yetzer Hara appears to be the same as the flesh, or our fleshly desires. This corresponds with the Jewish concept of the Yetzer Hara.

So what did we actually inherit from Adam? Was it sin? If so that seems to violate the statement that the punishment for sin of the fathers is limited to the 3-4 generation (Adam was many more generations before Yeshua). Another explanation then seems to be in order. What was inherited was not the sin or punishment of sin (Original Sin); but the propensity (predisposition) to sin (rebel against G-d and seek our own will). This corresponds exactly with Sha'uls (Paul's) writings about overcoming the flesh! So thus we are not condemned because of Adam's sin: we are predisposed to seek our own way, not G-d's, which is sin.

The Yetzer Hara is opposed by the Yetzer HaTov (The good inclination). We will address the Yetzer HaTov more at a later date. This duality is seen well in children, as they will lie and do what they know is wrong; without being taught. It is only by teaching what is right that they learn to control themselves and not do wrong.

In Summary

What the Messiah's sacrifice did for us is it provided the sacrifice required for the sin offering; reconciling us to G-d. His sacrifice cleared the rebellion between us and G-d; He gave us a fresh start. Further His sacrifice provided a High Priest to make intercession for us in Heaven (see Messianic Jews). With His accession to G-d, the Ruach HaKodesh then was sent to us to give us the Torah on our hearts and the ability to rule over & overcome the Yetzer Hara. Messiah paid the penalty for sin; we are now responsible to live a life pleasing to G-d by walking in Holiness.

Blessings Rabbi Gavri'el

Messianic Lifestyle - Prayer Pt. 3

2008-01-22T08:58:00.000-05:00

Messianic Lifestyle - Prayer Pt. 3

How should our prayer be different as Messianics?

Prayer and Praise should be central in the life of any believer. Yet research shows this is not the case. The average Christian prays 30 seconds per day; the average Pastor prays 60 seconds. With a pray life that anemic, is it any wonder many believers lack power and a sense of G-d in their lives.

Prayer involves not only uttering words; but preparation , praise, and an intimate communication with Adonai. Let's look into the elements of Prayer.

Preparation

Many from a Church background look with misunderstanding, and sometimes even contempt at the preparation involved in Jewish Prayer. There is little understanding as to why these prayers are said each day, often several times. Why the hand washing, the Tallit (Prayer shaw), and the Tefillin (bindings on head and arm). The fact that prayers are said often in Hebrew, and that they are formal written prayers leads to charges of legalism.

This unfortunate reaction is caused by lack of understanding. Prayers can be said in English, Russian, Hebrew, or any other language. Yet Hebrew is preferred due to 2 important factors: Most Jews regardless of country of residence, know the prayers in Hebrew, and the scripture most of the prayers quote or are derived from where written in Hebrew (G-d gave the scriptures (Tanakh) in Hebrew). Hebrew is also a common tie that binds the Community together (see Community below).

The Tallit and Tefillin server a distinct purpose in prayer. The act of putting them on places a person in an attitude of prayer. The steps involved are all scripturally based and in all likelihood the Messiah wore both Tallit & Tefillin. This emulation of the Messiah, and the purposeful preparation to approach El-Ohim helps a person focus on the importance of prayer, and of approaching the King of the Universe. We sometimes spend so much time thinking of G-d as "Daddy", that we forget He is King. When Yosef (Joseph) went from prison to Pharaoh did he not stop to bath and prepare to go before him? Should we respect G-d less than Pharaoh?

Additionally there are many prayers and Psalms readings that are preparation for saying the greatest of all prayers the Amidah & Shema. As there are also prayers in preparation for reading the Torah. These have been added as time has passed to prepare a person to step closer and closer to Adonai's presence in Prayer.

Perpetration to go into G-d's presence should not be confused with legalism. Preparation is a sign of tremendous respect for our Creator G-d and His Messiah.

Reciting

The fixed pattern of prayer also has many confused. Yet this fixed pattern has many opportunities for individual expression and petitions. One primary goal of a fixed pattern is that it provides the basis to begin the communication with G-d. Think about it, how many times have we said, "I don't know how to pray", or "I don't know what to pray". A fixed pattern gets the prayer moving in the desired direction and opens the communication path. It also servers to cover all aspects of prayer. Many pray "G-d give me this, or do that", is that the proper attitude before our Creator? He knows our needs, and will supply them. Prayer is not asking for things, it is communication, praise, and fellowship with G-d.

One often cited complaint in fixed prayer is not "spiritual", or somehow less than spontaneous prayer? Really? Then why did Yeshua's Talmidim ask Him to teach them to pray? What was His response, a liturgical fixed prayer "Our Father who art in Heaven, Holy is your name". If fixed prayer was the model the Master used, it should be good for us also.

Community

Jewish & Messianic Jewish Prayer incorporates both private and public prayer. Many prayers are designed to pray alone, but the majority are meant for community prayer. Community, like family, is taught, nurtured and strived for in the Jewish & Messianic Jewish faith. That is why most prayers are in the plural using our Father, our King; not singular my Father, My King.

Many prayers can only be recited aloud if 10 adults (bar Mitzvah age or older) are present. So why is this minyan (10) required (opening the Torah for reading out load at the Synagogue also requires 10 people)? The answer is simple; 10 represents a community of believers in the one true G-d. Many might be surprised that we actually count to make sure we have 10 on Friday nights (if a small crowd) in order to pray the Amidah. Is this legalism? No it is community!

Object of Prayer

This should be self-evident, but in fact it may cause some discomfort to people. Please consider these word's fully and verify if what is being said is true.

We should pray to Adonai in Yeshua's name, not to Yeshua. Yeshua Himself said to pray to the Father. All examples in scripture show praying to Adonai (the Father). Praying to Yeshua is not taught in scripture.

Yeshua made it clear, He came at the Fathers command, and did and said what the Father instructed. Yeshua totally submitted Himself to the Father. We should be very careful to follow His lead. Yeshua is part of G-d, He is not greater than the Father.

So, in summary, Messianic prayers leave room for spontaneous prayers, ; but are built around a liturgy that is 100's or 1000's of years old. Many of these prayers Yeshua said in the Synagogue and heard in the Temple. They are based fully on scripture and serve to encompass both praise and prayer to our El-Ohim. They encourage preparation to approach the King and involve not only the person but the entire community.

Blessings - Rabbi Gavri'el

Messianic Lifestyle - Holiness Pt. 2

2008-01-15T11:22:00.000-05:00

Messianic Lifestyle - Holiness Pt. 2

What characterizes our beliefs as Messianics?

Our lifestyle should glorify G-d by how we speak and act. This should touch all parts of our life, not just when we are in the Synagogue. Let's examine several areas of life in which we, as Messianic Jews & Hebrews, should take great care in letting His light shine in us:

In The Home

The home is a "mini temple" of G-d. Our homes should reflect our beliefs, and honor G-d. What about our homes should speak of G-d? Just about everything can speak about our relationship to Him. From the Mezzuzah, when we walk into the house, to the decorations. One key part we need to strive for is Shalom in the house (not just watching Shalom in the Home TV series). Our homes should be refuges of peace and tranquility. Today, most parents are so stressed out working, running children to and fro, and other activities that the home is not at rest.

We need to slow down, remove clutter in our lives, and stop being a virtual taxi running to and fro. The table is considered a type of alter, not of sacrifice; but of consecration to G-d, where the family gathers together to eat, talk, and fellowship. Is the TV on non-stop? TV has become an idol to many. Constant noise drowns out the still quiet voice of G-d speaking through our spirit. Turn the TV off, and rest in G-d.

We need to ask ourselves this question, if a visitor comes into our house, will they see or precieve anything different about us? Do our beliefs show through in our home?

In our words

Scripture likens the tongue to a sword, for it can cut, maim and kill. It likens it to a rudder on a great ship, where it steers the ship, even though it is very small. Our sages teach us the tongue is to be guarded; that is why we have two gates, the teeth and the lips, to control when it is allowed to speak. Many a marriage has ended due to the inability of one or both partners being unable to control their tongue.

LaShon Hara - the evil tongue, is a concept we need to understand and follow. Speech can hurt. Repeating information about someone "gossip" is a sin. Gossiping and trying to cover it by saying "we only said it so we could pray for the person" is not a valid excuse. Often times we go to others to "make our case" or garner support before approaching someone on an issue. This is questionable, as it is often veiled gossip. Scripture says "go to your brother", not talk to 10 people to figure out if we should go to our brother.

Remember, a kind word turns away wraith.

In our deeds

Our actions, from visible actions like wearing Tzitzit and helping others; to our behavior and honesty in dealing with people, have a lot to say about us as believers. Do we act in a way that is representative of what we believe? Do we treat others with love and respect? Are we honest? The world looks at these things and they form an opinion both about us, and about the G-d we serve, based on those actions.

Once, when I worked for a company that sold to Christian Bookstores, I was appalled at how poorly these people viewed Christians. When I dug a little, I found this opinion was formed by how badly the Christian Bookstores paid their bills. Assoc. Rabbi Michael told me about a prominent Christian leader (had been a business leader in private business) who was shocked how poor believers work ethics were compared to the secular workforce.

Are we rude, do we run out after service to the local restaurants and treat the people there as serfs? Ask waitresses about the Sunday lunch crowd, coming from church, and stand back, you will get a very unflattering response. Comments will range from rude, impatient, cheapskates; to hypocrites.

One of my personal weaknesses is how I drive. I suspect others may also be guilty. Moving with the flow of traffic is a necessity in the area; but we should not get upset if we are the one the policeman pulls over. Do we make hand gestures, yell, cut people off? To my embarrassment, I am realizing that having a bumper sticker proclaiming a Jewish Messiah is not a positive if I'm acting like the devil.

So in summary, Messianic Beliefs should lead to a Messianic Lifestyle. That lifestyle should encompass our homes, how we act, and how we speak. Many are content to be 2 hour believers. They give G-d 2 hours a week, and thats about it. He does not fit into their hectic daily lives. That is not what G-d wants, or frankly, demands. He demands committed believers, who are trying to walk in the path of the Messiah - everyday. Will we mess-up and fall short - sure! That is what is so wonderful about Grace & Mercy. The Master made the way, all we need to do is follow Him.

Audio Teaching Messianic Lifestyle - Holiness

Blessings - Rabbi Gavri'el

Messianic Lifestyle - Holiness

2008-01-09T10:46:00.000-05:00

What characterizes our beliefs as Messianics?

To our Sunday brothers & sisters, true Messianic Judaism can seem foreign and unfamiliar. Many assume that Messianic Judaism is Church with a few Jewish symbols thrown in, a little Hebrew to spice things up, and some really good music. That is exactly what we strive not to be.

There are many Messianic groups who do fit the above description, so why are we different? The difference is much deeper than symbols, some Hebrew and music: it is about a lifestyle.

We do not believe a Congregation can call itself a Messianic Synagogue if they do not advocate a Torah observant lifestyle. Thus Congregations where people wear Tzitzit, kippa, play Paul Wilbur, and blow Shofars are not Messianic Synagogues if they do not recognize the Authority of the Torah. Additionally, beyond recognizing the Authority of Torah, there needs to be an emphasis on living out the mitzvah (commands). Why is living out the mitzvah important? It is not, as some say Messianics teach, "To be saved"; as salvation is a gift from Adonai. It is following the words of Messiah Yeshua, and keeping His commands. The commands He gave were the Torah.

So why is Torah so important? In a single word - Holiness. We are called to "be Holy for I am Holy". Messiah said, if you love me, keep my commands.

* 1st Yochanan (John) Chapter 3:4-6 says "Everyone who keeps sinning is violating Torah - indeed, sin is violation of Torah. You know that he appeared in order to take away sins, and that there is no sin in him. So no one who remains united with him continues sinning; everyone who does continue sinning has neither seen him nor known him."

So G-ds word clearly identifies belonging to Him with keeping Torah, and the Master said the very same words!

So keeping the Torah, observing the mitzvah, are not for salvation, as we know from the Shaliach (Apostles) and from the Tanakh itself. This can be clearly seen in the Yom Kippur Prayers, where we pray 'we have no deeds' that reconcile us to G-d. It is for a life of Holiness, as it is said "It's ways are ways of righteousness, and all it's paths are peace."

Blessings - Rabbi Gavri'el

Audio Teaching Messianic Lifestyle - Holiness

2008-01-02T09:21:00.001-05:00

2007 in retrospect

2007 has been both challenging and rewarding.

On the challenging side we lost 2-3 families over issues of doctrine, practice, or personality issues. Finances due to the new location and the loss of two Sunday groups renting the facilities have also created a budget shortfall (One church ceased to function, the other broke the lease). This $800 to $1200 monthly shortfall hopefully will be corrected by bringing another Church in on Sunday.

While the loss of any family or person is to be mourned; we must realize that when a body strives to live and teach as our Messiah lived and taught, some will not make the transition. The transition to being truly Messianic Jewish, as opposed to being a Church with some Jewish symbols thrown in, is a difficult one. We should not look down on those who chose to move on; but instead wish them well. We hope and pray Adonai leads them to a place of peace.

On the positive side, we have gained new families and what I believe is a renewed sense of purpose and direction. We have moved from being a Hebrew Roots body to a Messianic Jewish Synagogue in both practice and beliefs. Let's recap some other key blessings that have occurred (We means the Synagogue as a whole):

* We occupied the new Building
* The addition of the Prayer Wall
* The wall hangings from Israel
* The Sanctuary Menorah
* The Mikvah was completed
* The new bookstore was completed and a much larger stock on items are now available
* We acquired a second Torah
* We acquired a Bema and Lectern
* We graduated our largest Bar / Bat Mitzvah class
* We redesigned the Bar / Bat Mitzvah class to be more in-line with other Bar Mitzvah classes (materials covered)
* We began our Congregational Yeshiva (we are beginning the 4th Qtr)
* We held several Sisterhood Meetings
* We held our first Messianic Jewish conversion
* We increased the Liturgy and added Hebrew Torah readings
* We had 138 people at our Congregation Passover
* We lead several external Passovers for more than 500 people
* We had 5 televised events reaching approximately 1 million people each
* Our Internet sites reached over 300,000 people yearly.

When weighed on equal scales, the good clearly outweighed the challenges we faced. During a time when our Sunday Brothers in the Church saw a 25 million reduction in attendees (source Barna Group), that we have remained relatively steady and where able to grow in key spiritual areas is a blessing from Adonai.

Blessings - Rabbi Gavri'el

Historical origins of Christmas

2007-12-26T09:19:00.000-05:00

What are the historical origins of Christmas?

In Rome, 300 years after the resurrection of our Lord, there was a yearly feast celebrating the Roman god Saturn. This time of celebration was always situated around the December 17th - 23rd time frame, which was also called the Winter Solstice. The pagan year is a period of days, months and times that revolve around the seasonal changes of the earth (winter, spring, summer and autumn). The Winter Solstice is a day or period of days in the winter when the days are shortest (light) and the nights longest (darkness prevails). This is usually a time in their festivities of drunkenness, revelry and debauchery (perversion). The Pagan Romans called this celebration "The Feast of Saturnalia," in honor of their god Saturn. This festival was celebrated from the 17th to the 23rd of December. It was a time of merrymaking, and on the last two days exchanging "gifts" from house to house in honor of Saturn.

"Saturnalia"-was the name of an ancient Roman festival given in honor of Saturn, the Roman harvest god. The festival began on Dec.17th and lasted for seven days. On the first day, public religious ceremonies honoring Saturn took place. On the second day, many families offered sacrifices of young pigs. The Saturnalia festival was a gay occasion. Schools closed and all public business stopped. Courts of law closed their doors, and no criminals could be punished. Families held their banquets and even slaves were free to attend the festival. The last days of the festival were spent visiting and exchanging presents. Some of the gifts were little clay images called "sigillaria", which means small images (idols) (source: World Book Encyclopedia)

Then on the 25th of December, they began the new Celebration of "The birthday of the unconquerable Sun" (Natalis Solis Invicti). The ancient pagans believed that the sun would die during the winter solstice and then rise again from death as the solstice ended and the days of light began to lengthen, with the sun climbing higher in the sky, regaining its dominance. December 25 was also regarded as the birth date of the Persian/Iranian mystery god Mithras, the Sun of Righteousness, the god of light, the Grand Deliverer. The Sun God Mithras was a popular deity in the Old Roman Empire, whose cult penetrated the Roman world in the first century B.C. "This festival has been commonly believed to have had only an astronomical character, referring simply to the completion of the sun's yearly course, and the commencement of a new cycle. But there is indubitable evidence that the festival in question had a much higher influence than this--that it commemorated not merely the figurative birthday of the sun in the renewal of its course, but the birth-day of the grand Deliverer...the Sun-God and great mediatorial divinity." (source - Alexander Hislop, The Two Babylons or The Papal Worship, Loizeaux Brothers, 1916, pp. 94, 97)

Mithra was known as Horus in Egypt, Tammuz in Babylon, and various appellations in other ancient mythologies: "In Egypt, the son of Isis, the Egyptian title for the queen of heaven, was born at this very time, 'about the time of the winter solstice.' The very name by which Christmas is popularly known among ourselves - Yule day - proves at once its Pagan and Babylonian origin. 'Yule' is the Chaldee name for an 'infant' or 'little child' and as the 25th of December was called by our Pagan Anglo-Saxon ancestors, 'Yule-day,' or the 'Child's day,' and the night which preceded it, 'Mother-night,' long before they came into contact with Christianity, that sufficiently proves its real character. Far and wide in the realms of paganism was this birth-day observed." (source - The Two Babylons, pp. 93, 94)

"Mother night", which today is called, "Christmas Eve", has nothing to do with Mary, the mother of our Lord, it was observed centuries before Jesus was born. Semiramis (Nimrod's wife) was the inspiration for "Mother night," and "Child's day" was the birthday of her son (Tammuz), the sun-god. Obviously Satan knew that Jesus would leave heaven and be born of a virgin to become the Saviour, and mediator between God and man, so he created a counterfeit Virgin and child, to confuse the people and take away their worship from God. The counterfeit Virgin was a beautiful witch named Semiramis. Constantine used religion as a political tool, and started to introduce the Babylonian mystery religions in 313 A.D. which then established a foothold with the holding of the Council of Nicaea in 325 A.D.

In 375 A.D., the Church of Rome under Pope Julius I merely announced that the birth date of Christ had been "discovered" to be December 25th, and was accepted as such by the "faithful." The festival of Saturnalia and the birthday of Mithras could now be celebrated as the birthday of Christ, even though the early church fathers, including Origen, stated for the record that it was blasphemous to celebrate this festival. Following the lead of Rome, the Church at Jerusalem commenced the celebration of Christmas, around 440 A.D.

In scripture, G-d forbids mixing Darkness and Light. Even many early Church Father considered this celebration evil - "even though the early church fathers, including Origen, stated for the record that it was blasphemous to celebrate this festival". This then is the reason the Synagogue does not celebrate Christmas.

We encourage each person to read the above facts prayfully and ask, "What do we believe G-d would have us to do? "

No one is judging anyone on how they choose to follow or not follow this practice. It is my job to inform and educate. G-d is the One who convicts the heart.

Blessings - Rabbi Gavri'el

Extra-Scriptural sources?

2007-12-19T16:37:00.000-05:00

Is it proper to use extra-Scriptural sources?

One area that confuses some people coming from an evangelical protestant view is the reference to the Rabbis, Talmud, and extra- Scriptural sources in Messianic Jewish teachings. The reaction varies from curiosity to hostility. This article is to help those that might not understand why these sources are used, their value, and the scriptural precedence for their use.

Lets discuss these in some detail:

Scriptural precedence for the use of extra-Scriptural sources
It may surprise some, but Scripture itself quotes extra-Scriptural sources. In the Renewed Covenant reference is made to the book of Enoch and other sources are alluded to. So if Scripture itself uses certain other writings, then study of those writings cannot be seen as condemned by HaShem.

The value of extra-Scriptural sources
Writings ranging from the Talmud to Josephus, numbering in the 100's, add considerable information of both the historical and cultural context of the writings of Scripture. Here are some examples:

* The Mishna (Oral Torah) for example, tells us many of the Oral Traditions followed during the time of Messiah. Many of these traditions the Master would have practiced himself as a fully Torah-observant Jew.
* Josephus's writings teach us much of the time period and many facts about both Jewish life and the destruction of Jerusalem. Much of this information is not available anywhere else.
* The Psuedoepighrapha contains many volumes, such as Enoch (mentioned above), that paint a vivid picture of common beliefs in the 2nd Temple era.
* Philo's work speaks of the Word of G-D being part of G-D.
* Targums (Aramaic Translations of Scripture) use specific wording that indicates common understanding of Scripture in the first century.

Why extra-Scriptural sources are used
These extra-Scriptural sources can provide valuable insight on how the Messiahs were understood to those He spoke with. They provide valuable understand as to the intended meaning of His words. They clarify difficult Hebrew idioms that we cannot understand today. This material is critical to maintaining a true picture of what the Master taught.

In Conclusion
Extra-Scriptural sources add meaning to the Scriptures and provide the proper framework for a proper understanding of their meaning. These extra-Scriptural sources should not be used alone for doctrine. They provide value when used along with Scripture to rightly divide the Word and give a true understanding of the doctrine our Master taught us to follow.

The Prophetic Meaning of Hanukkah

2007-12-04T10:46:00.000-05:00

The Prophetic Meaning of Hanukkah

A brief history of Hanukkah - from the Jerusalem Prayer Team

The annual festival of Hanukkah begins December 4th and is celebrated for eight successive days to honor the restoration of divine worship in the Temple in Jerusalem. The Temple had been defiled by the Syrian King Antiochus who removed the Temple treasures, and forbade the Jews to celebrate the holy days.

He further desecrated the Temple by sacrificing a pig on the Holy Altar, then dedicating the altar to the worship of Zeus. A small group of Hasmoneans led by Judas Maccabee mounted an attack on the Syrians, and drove them out. The altar to Zeus was destroyed, and the Temple was purified. A new Holy Altar using unhewn stones was erected and consecrated.

After the Temple was cleansed, only one small cruse of oil for use in the holy lamps was found. The decision was made to light the Temple Menorah, the seven-branched candelabra. To the total amazement of everyone, the Menorah burned brightly for eight days...until new oil was available.

The rededication of the altar is still observed with eight days of joy and gladness during the same season each year, beginning on the twenty-fifth of Kislev. The light of the Menorah is the symbol of the light of Adonai. At the heart of the celebration is not only the recounting of the revolt and renewal, but the miracle of the oil.

Prophetic Overtones?

So what does Hanukkah have to do with Prophecy? Many scholars & teachers believe in the story of Hanukkah we can see a picture of:

* The Anti-Messiah
* What conditions will be like during his reign of terror
* The destruction of the Anti-Messiah

Let' s look at each of these in some detail:

The Anti-Messiah

Antiochus is a picture of the future Anti-Messiah. He declared himself "Antiochus Epiphanies" which means "visible god". Daniel 7:8 says the same about a future Anti-Messiah, "While I was considering the horns, another horn sprang up among them, a little one, before which three of the first horns were plucked up by the roots. In this horn were eyes like human eyes and a mouth speaking arrogantly. 2Th 2:3 Don't let anyone deceive you in any way. For the Day will not come until after the Apostasy has come and the man who separates himself from Torah has been revealed, the one destined for doom. 2Th 2:4 says, "He will oppose himself to everything that people call a god or make an object of worship; he will put himself above them all, so that he will sit in the Temple of God and proclaim that he himself is God."

He made people bow down to his statues and if they didn't comply.....the consequence was death! From scripture we know the future Anti-Messiah will act the same way, declaring himself to be G-d: Rev 13:15 "It was allowed to put breath into the image of the beast, so that the image of the beast could even speak; and it was allowed to cause anyone who would not worship the image of the beast to be put to death."

What conditions will be like during his reign of terror

Social and political pressures caused many Jews to follow Antiochus and they actually bowed down to his statues. Those that did not where killed in the most cruel ways possible. Mothers who had their babies circumcised where forced to watch their babies being murdered, then tied on their chest as they where hurled over the walls of Jerusalem to their death.

The future Anti-Messiah will likewise force all those who follow the G-d of Abraham , Isaac & Jacob to to choose: Death or worship him and take the mark.
Rev 13:15 "It was allowed to put breath into the image of the beast, so that the image of the beast could even speak; and it was allowed to cause anyone who would not worship the image of the beast to be put to death. Rev 13:16 Also it forces everyone - great and small, rich and poor, free and slave - to receive a mark on his right hand or on his forehead Rev 13:17 preventing anyone from buying or selling unless he has the mark, that is, the name of the beast or the number of its name."

The destruction of the Anti-Messiah

The defeat of Antiochus and his army is a picture of a future fight in which the forces of Messiah will destroy the forces of the man of sin.

The revolt began by one person, a G-dly priest named Matathias and his sons standing up for their belief in the one true G-d of Israel. As the revolt began, Matathias cried "Whoever is for the Lord, follow me!". The war was waged for over 2 years, and many died.

The war against the Anti-Messiah may begin in a similar manner, as those who are true to G-d stand-up to the Anti-Messiah; but unlike before, victory will not come until the armies of G-d descend with the trumpet of G-d and King Messiah enters the battle. As King Messiah enters the battle, the forces of the Anti-Messiah will be decimated and Jerusalem will be delivered.

With the final destruction of the Anti-Messiah, the real Messiah, who brought this great victory, will restore Israel to her place as the priestly nation of the world. The Temple will be restored and sacrifices will resume.

From Jerusalem Messiah will reign to the Glory of Adonai. The earth will be healed, and all the nations of the world will come to Jerusalem to worship their King.

Blessings - Rabbi Gavri'el

What is the meaning of Hanukkah?

2007-11-28T08:00:00.000-05:00

What is the meaning of Hanukkah?

Bringing of Light, the festival of Hanukah is held in December. On each day of the festival a new candle is lit on the menorah, a nine branched candlestick. Candles are place into the menorah from right to left, with the center "Shamash" (servant) candle and the right most candle being used the first night. The candles are lit left to right, so the Shamash candle is lit first, then all other candles. It is tradition to light the candles before the festive meal each night.

History

Hanukah or Chanukah means "dedication", referring to the rededication of the Temple after a great Jewish military victory in 165 BCE This feast did not originate with Moses, nor is it even mandated in the Bible. It is found in the books of First and Second Macabees in the Apocrypha, the books written in the 400 year "silence" between the Tenach (Old Testament) and B'rit Hadashah (New Testament). God was not silent in these years however. He was still at work fulfilling His promises and preserving His people. Furthermore, there are good Biblical reasons to celebrate this feast. The first is that Yeshua observed this holiday:

John 10:22-23 "Then came the Feast of Dedication at Jerusalem. It was winter and Yeshua was in the Temple area walking in Solomon's colonnade."

Secondly, the events at Hanukkah were prophesied centuries before by Daniel:

Daniel 11:3-4 "Then a mighty king will appear, who will rule with great power and do as he pleases. After he has appeared, his empire will be broken up and parceled out toward the four winds of heaven. It will not go to his descendants, nor will it have the power he exercised, because his empire will be uprooted and given to others." The "mighty king" was Alexander the Great. Then Daniel goes on to describe another person who would succeed Alexander...

Daniel 11:21-28 "...a despicable person....and his heart will be set against the Holy Covenant..."

Daniel 11: 31 "His forces will desecrate the sanctuary and do away with the regular sacrifice, and they will set up the abomination of desolation." This prophecy accurately describes Antioch IV who reigned 175 - 164 BCE. His reign was one of many throughout history that tried to wipe out the Jewish people. The survival, however, of the Jewish people is a firm testimony of God's faithfulness...

Genesis 12:3

"...All peoples on earth will be blessed through you." Yeshua, the Messiah of all mankind, would come through the Jewish bloodline.

Antiochus wanted everyone to be united under Greek Hellenism, thus he was not at all tolerant of the Jews.

Daniel 11:36 "Then the king shall do according to his own will. He shall exalt and magnify himself above all gods and speak blasphemies against the God of Gods."

The king called himself "Antiochus Epiphanies" which means "visible god". He made people bow down to his statues and if they didn't comply.....the consequence was death! Social and political pressures caused some Jews to follow Antiochus and they actually bowed down to his statues (doesn't sound Jewish to me).

Daniel 11:32 "...by smooth words he will turn to godlessness those who act wickedly toward the Covenant, but the people who know their God will display strength and take action."

Many Jews took the easy way out and tried to "go Greek". Others understood that assimilation and elimination of Jewish worship, sacrifices and traditions would be the destruction of Judaism itself...making God a liar! The Jewish people faced persecution. Antiochus' heavily armed soldiers were sent out to force people to worship the king and make sacrifices (pigs) on the holy altar. This was the "abomination" that Daniel spoke of. The penalty for resistance was death. Antiochus' actions foreshadowed Hitler's axiom toward the Jews:

First: "You can't live among us as Jews."
Then: "You can't live among us."
Finally: "You can't live.">

In 167 BCE soldiers came to Modin outside Jerusalem to force Greek worship on an influential Jewish family led by Matathias and his 5 sons. Matathias would not forsake his faith. He tore down the Greek altar and drove off the soldiers with the battle cry, "Whoever is for the Lord, follow me!" This was the beginning of the Jewish rebellion. The Jewish people knew they were up against great odds, but their banner was "Who among the mighty is like Thee, o God?" ("Mee Kamocha B'aleem Adonoi!") The name for the Jewish heroes of Hanukkah comes from using the first letters of these Hebrew words to form "Macabee". Matathias' oldest son was nicknamed "Judah Macabee"....the hammer....because he fought so hard. The battle was difficult for untrained Jewish farmers against the well equipped Syrian soldiers.

Daniel 11:32 says: "...the people who know their God shall be strong and carry out great exploits."

The real miracle of Hanukkah is that a few, with God on their side, triumphed over a multitude of powerful enemies. Remember: "God's people + God = VICTORY!

Zechariah 4:6 "...not by might, nor by power, but by my Spirit, says the Lord of hosts." (Haftorah reading for Hanukkah Shabbat)

On the 25th of the Hebrew month of Kislev, the date we celebrate Hanukkah, the Macabees won back Jerusalem and the Temple that had been desecrated by Antiochus. This date was also prophesied

Daniel 8:13-14 "How long will it be until the daily sacrifice is restored again? How long until the desecration of the Temple is avenged and God's people triumph?' He replied: "For 2,300 evenings and mornings; then the Holy Place will be properly restored." This is a great confirmation that God's word is true: Historically accurate from the start of Antiochus' persecution of the Jews in 171 BCE until the restoration of the Temple in 165 BCE......

6 years, 3 1/2 months = 2,300 days!!

How did the tradition of the 8 days and lighting 8 candles begin? When the victorious Macabees began cleaning up the Temple, they found only one small jar of oil for "ner tamid"...only enough for one day. They sent a messenger for more. Meanwhile, the small amount of oil burned miraculously for 8 days. Another explanation for the 8 day observance is that some Rabbis believe it was a delayed celebration of the fall feast of Sukkot, which also lasts for 8 days.

During the time of Yeshua (in John 10:22), people's minds were focused on themes of deliverance and rededication, oil and light.

John 10: 27-28 "My sheep hear my voice, and I know them, and they follow Me; and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand." Yeshua was promising His people deliverance from sin and death...not just for a season, but for eternity!

Earlier in John 8:12, Yeshua proclaims "I am the light of the world...he who follows me shall not walk in darkness, but have the light of life." The people listening to Yeshua understood what He was saying...they knew what God had promised through the prophet:

Isaiah: (9:2) "The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, upon them a light has shined."

Psalm 27:1 "The Lord is my light and my salvation." ("Yeshua" in Hebrew means salvation.) Hanukkah is referred to as the "Festival of Lights" (Hag Haorim) and it was during this season that Yeshua described Himself as the" light of the world".

A future Hanukkah is described in 2 Thessalonians 2: 3-8 where Paul writes about the second coming of the Lord:

1. Many will turn away from God (as some Jews did who followed Antiochus' Hellenism).
2. The "son of perdition exalts himself above God" (as Antiochus Epiphanies did).
3. But the Lord will destroy him with the "brightness of His coming"... ( this victory we can all think of when we gaze at the lights of our Hanukkah menorah).
4. The Lord will usher in His millennial kingdom with the overthrow of the "lawless one" in a miraculous way. (A miracle to think about when we retell the Hanukkah story.)

The shamash or "servant" is the candle used to light the other candles of the Hanukkah menorah. Yeshua is our shamash...

. Matthew 20:28 "...the Son of man did not come to be served, but to serve and give His life as a ransom for many..."

Other traditions:

1. Display your menorah in the window to show God's miracle to the world.

2. So eat some latkes and donuts already! Oil (the symbol of the Ruach) is associated with the Hanukkah miracle. Fry the latkes in oil and don't think about the calories....think about the miracle!

3. The draydel: The four Hebrew letters mean "a great miracle happened there". (nes gadol haya sham) Children play a game with the draydel and each letter has an assigned value: nes (nothing), gadol (all), hayah (half), and sham (put in).

Blessings - Rabbi Gavri'el

What is the Importance of Community? - Part 3

2007-11-21T07:29:00.000-05:00

What is the Importance of Community? - Part 3 ...continued from last week

I'd like to continue our discussion of Community by discussing behaviors that hurt the Community and its members.

We discussed ways to build Community last week. Those methods can make a real difference if we put them in practice and use them consistently. Those alone will not build Community if we do not address activities that hurts individuals and Community. What are these behaviors that tear down Community:

* 1. Unfriendliness
* 2. Cliques
* 3. Envy
* 4. Anti-Semitism
* 5. Thinking better of ourselves than others
* 6. Rushing / snapping
* 7. Not keeping promises
* 8. Vain disputes
* 9. Looking for offense
* 10. Unforgiveness

Let's discuss each of these in some detail, and see how to correct and prevent each of these behaviors.

* 1. Unfriendliness - How do we treat each other? Do we smile and say hello to each other at the Congregation? Do we ask how people are? Do we genuinely want to get to know one another? Do we greet visitors? Are there people you avoid and do not speak too? I'm sure I'm guilty of all of the above at some time or another. We all need to slow down and make sure we greet each other, say hello, shake hands, and hug one another (if you're comfortable with that). If there are people you avoid, make that extra effort and greet them warmly. In doing this we will be exhibiting the love of Messiah.

* 2. Cliques - We all have our friends, and there is nothing wrong with that, but cliques can destroy a Congregation and are not of G-d. Do we find ourselves excluding others from conversations? Are we spending 90% of our time only with those friends? If so, we may be building a clique. Cliques are most destructive when we exclude others from it, limit ourselves just to the clique or in the worst case, and talk about others if they are not in our clique. If you find yourself wondering if you are in a clique, then you might well be. We each have a responsibility to breakout of these artificial groups and spread out into the wider Synagogue. Remember, the Master even befriended sinners; He obviously would not want us in cliques.

* 3. Envy - If love of money is the root of all evil, then envy is a close second. Envy is very destructive and can cause division faster than any other behavior. Gossip, strife, and slander usually result from envy. Are you envious that someone sings better, seems more spiritual, etc. Are you envious a person seems to have more spiritual gifts? Scripture commands us to not be, as envy is from ha-Satan (the adversary). The cure for envy? Be thankful for what G-d has given you. Thanklessness or ingratitude to G-d for what He has done is the root of envy. Thanklessness, ingratitude, and jealousy are very serious sins and need to be repented of immediately.

* 4. Anti-Semitism - With a mixed family of many peoples coming from all walks of life, many of whom are not Jewish by birth, we need to be careful how we speak. Some old phrases from the past can pop up causing unintentional harm. We all need to be wary as certain phrases used by our Sunday brothers. Comments like "the Jews killed Yeshua" are factually incorrect and very offensive. A general guideline to follow is anytime we want to say "the Jews" we need to remember that includes many of us, by either birth or conversion. It includes all of us as Hebrews grafted into Israel. So think about that and maybe it is better to say "our people" instead.

* 5. Thinking better of ourselves than others - This one I suspect most are guilty of to some extent. I confess that I too can fall prey to this. Scripture commands that we think better of others than ourselves, yet many do the exact opposite. This often shows when people enter Ministry. They fail to understand that time is needed to mature; instead they want it all now. This same behavior is seen in marriages. One test to see if you might be doing this: Do you cut people off when they are talking? If you do, you might be seeing a sign that you consider what you have to say to be much more important than the other person. So how do we address it? First, we must be sober in our assessment of our own abilities. Second, we must see and appreciate the abilities of others. Third, we must be willing to let people grow. Fourth, remember the Master's Words about the wedding feast where the person who exalted himself was embarrassed when he was asked to give up his seat to a more honored guest.

* 6. Rushing / snapping - We all are busy, especially right before service, or when getting ready for the Shabbat dinner. This can lead to rushing around and snapping at one another. We need to remember this is the Shabbat, it is supposed to be peaceful and calm. Efforts should be made to ensure all is ready before Shabbat begins to minimize rushing around. We also need to remain calm, seeking the peace that Adonai gives to us. If we do snap, be quick to apologize. If someone snaps at you, let them know gently; you'll most likely find they did not even realize it.

* 7. Not keeping promises - One area that also causes distrust and hurt feelings is when we say we are going to do something and then fail to follow through. I myself am guilty of this one. We need to follow through with commitments as that builds trust and shows caring.

* 8. Vain disputes - Lets face it, we like to discuss with passion. There is nothing wrong with good discussion and passionately expressing our thoughts. It is when it becomes vain disputes that it becomes harmful. We need to learn to agree on the majors and not sweat the minors. That Yeshua is Messiah we agree on. On the exact day He was crucified, that is subject to differing beliefs. I teach Thursday, but if someone does not agree, does it really matter? We need to learn to love one another even if the person does not agree with everything we do or say. Arguing past the point of either side learning or exchanging information is a waste of time. Arguing over the color of the carpet is meaningless. Remember love and unity is important in the body.

* 9. Looking for offense - Unfortunately there are times when people seem to be looking for something to get upset about. This looking for offense takes the form of interpreting words, events, or actions in such a way as to find offense when none was intended. This is the famous example of the person saying, "Good Morning," to someone and the person responding, "What did you mean by that?" We should all try hard to not take offense at another's words or deeds.

* 10. Unforgiveness - Unforgiveness may be one of the biggest causes of mental illness. When a person refuses to forgive another individual, it hurts the person not forgiving more than the person they will not forgive. Unforgiveness is the root of much strife and bitterness. The Master made it clear: we are commanded to forgive our brother (or sister) up to seventy times seven. The Rabbis teach failure to forgive a person who asks your forgiveness is a major sin! If there is a person you haven't forgiven, it is commanded in Scripture to forgive that person. If we don't, it is ourselves we are hurting.

How do protect ourselves and the Congregation from these behaviors or attacks? By loving one another, forgiving each other, and committing to being at Synagogue to worship Adonai. So many times people come in the door with the attitude 'What can the Synagogue do for me?' Is this the proper way to approach G-D? John F. Kennedy once said, "Ask not what your country can do for you; but what you can do for your country." We should adopt a similar attitude, "Ask not what the Synagogue can do for us; but how we may serve the Living G-D!" Remember, "They shall know you by your fruits" and "By your love for one another."

Blessings - Rabbi Gavri'el

Hanukah - It's meaning and how to celebrate

2007-11-18T07:30:00.000-05:00

In seeking a practical expression for this holy day, believers in Messiah Yeshua can incorporate many beautiful traditions. The observance is centered on the hanukiyah (9 candle menorah) and what it represents. Each evening during Hanukah family and friends gather to light the hanukiyah with the appropriate number of candles. The branches of the hanukiyah represent the eight days of Hanukah, plus one shamash candle used to light the others.

Note: the appropriate numbers of candles are placed in the hanukiyah from right to left, yet they are kindled by the shamash from left to right.

On the first night of Hanukah, after sundown, the shamash (servant) candle is lit, which in turn is used to kindle the first candle in the Menorah. The second night, we light the shamash again and use it to light the two right candles. This continues through the eight nights of the Hanukah.

During the lighting of the shamash and the appropriate number of candles, the following blessings are chanted:

(Traditional)

Blessed are You O Lord our God, King of the universe, who has sanctified us with Your commandments, and commanded us to light Hanukah lights.

Baruch Ata Adonai Elohaynu Melech ha-olam, ah-sher kid-shah-nu b'mitz-voh-tayv v'tzee-vah-nu l'had-leek ner shel Hanukah.

Blessed are You O Lord our God, King of the universe, who performed miracles for our fathers in those days at this season.

Baruch Ata Adonai Elohaynu Melech ha-olam, she-ah-sah ni-seem la-ah-vo-tay-nu ba-ya-meem ha-hem baz-man ha-zeh.

(Messianic version)

Blessed are You O Lord our God, King of the universe, who has given us holidays, customs, and times of happiness, to increase the knowledge of God and to build us up in our most holy faith.

Baruch Ata Adonai Elohaynu Melech ha-olam, ah-sher nah-tan lah-nu cha-gim, min-ha-gim, oo-mo-ah-dim l'sim-cha, l'hag-deel et da-at Adonai, v'liv-not oh-tah-nu b'emunah ki-do-shah v'na-ah-lah.

Blessed are You O Lord our God, King of the universe, who performed miracles for our fathers in those days at this season.

Baruch Ata Adonai Elohaynu Melech ha-olam, she-ah-sah ni-seem la-ah-vo-tay-nu ba-ya-meem ha-hem baz-man ha-zeh.

(On the first night you can add)

Blessed are You O Lord our God, King of the universe, who granted us life, sustained us and permitted us to reach this season.

Baruch Ata Adonai Elohaynu Melech ha-olam, she-he-che-yanu v'kee-ma-nu v'hi-gee-ah-nu laz-man ha-zeh.

Note: Traditionally, the candles are lit from right to left. The first candle is placed on the right side of the Menorah, and the second one placed directly to the left. But lighting them starts from the left and moves to the right. Thus the first candle that is lit is the new candle added for that day. The Shammash candle (the tallest) is used to light the others.

Meaning of the Candles

Shamash (Servant) Candle

Messiah Yeshua stated in Mark 10:44-45:

Whoever wishes to be first among you shall be the servant of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.

First Candle

Genesis 1:3-4 describes the creation of the

first light: God said, "Let there be light"; and there was light. And God saw that the light was good; and God separated the light from the darkness.

Second Candle

Exodus 13:21-22 reveals that God is the source of Israel's light:

And the Lord was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people.

Third Candle

King David reminds us in Psalm 27:1 and Psalm 18:28 that God Himself is the source of our own individual light:

The Lord is my light and my salvation; whom shall I fear? The Lord is the defense of my life; whom shall I dread? For You light my lamp; the Lord my God illumines my darkness.

Fourth Candle

Psalm 119:105 and Psalm 119:130 describe the light that comes from God's Word:

Your word is a lamp to my feet, and a light to my path. The unfolding of Your words gives light; it gives understanding to the simple.

Fifth Candle

Messiah Yeshua is the greatest light of all:

In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it (John 1:4-5). As Messiah Yeshua was in the Temple in Jerusalem watching the illuminating lights, He declared: "I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life" (John 8:12). Aged Simeon was promised by the Lord that he would not die until he saw Israel's Messiah. When he saw Yeshua as an infant in the Temple, he knew that this One was the light of Israel and the Nations. Simeon declared: "My eyes have seen Your salvation, which You have prepared in the presence of all peoples, a light of revelation to the gentiles, and the glory of Your people Israel" (Luke 2:30-32). For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Messiah (2 Corinthians 4:6).

Sixth Candle

After we come to know Messiah, we are to be a source of light for the world. King Messiah tells us in Matthew 5:14-16:

You are the light of the world. A city set on a hill cannot be hidden. Nor do men light a lamp, and put it under the peck-measure, but on the lampstand; and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.

Seventh Candle

The prophet Isaiah speaks of the future glory of a restored Israel in Isaiah 60:1-3:

Arise, shine; for your light has come, and the glory of the Lord has risen upon you... And nations will come to your light, and kings to the brightness of your rising.

Eighth Candle

Revelation 21:22-27 gives us a description of our glorious eternal dwelling place in the New Jerusalem:

And I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. And the city has no need of the sun or of the moon to shine upon it, for the glory of God has illumined it, and its lamp is the Lamb. And the nations shall walk by its light, and the kings of the earth shall bring their glory into it. And in the daytime (for there shall be no night there) its gates shall never be closed; and they shall bring the glory and the honor of the nations into it; and nothing unclean and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb's book of life.

Recipes

Potato Latkes

Ingredients:

2 eggs
3 cups grated, drained potatoes
4 Tbls. grated onion
1/4 tsp. pepper
2 Tbls. cracker or matzah meal
1/2 cup oil or butter

Directions:
Beat the eggs and add the potatoes, onion, salt, pepper and meal. Heat half the oil or butter in a frying pan and drop the potato mixture into it by the tablespoon. Fry until browned on both sides. Keep pancakes hot until all are fried and add more oil or butter as required.

Serves 8. Serve with applesauce or sour cream.

How to Play Dreydel

The Hebrew letters Nes, Gadol, Hayah, Sham, mean "A miracle happened there." Those are the letters on the dreydel.

Game Instructions

1. Give each person the same amount of candy or nuts.
2. Each player puts one piece in the pot.
3. The first player spins the dreydel and does what the dreydel says.
4. After a player gets a Gimel, everyone puts one more piece into the pot.
5. Everyone gets a turn. When you are finished playing, you can eat your candy or nuts.

Gimel-take all
Hay-take half
Shin-add 1 to pot
Nun-take nothing

What is the Importance of Community? ...continued

2007-11-14T11:22:00.000-05:00

What is the Importance of Community? ...continued from last week

So, how do we build Community?

Building community when members are geographically spread out is difficult; but with some imagination and commitment, we can make this happen.

Some steps to build community:

* Regular Attendance - As simple as it sounds, the first step is being at the Synagogue on a regular basis. We have many activities and services which a person can take part in. Being at Synagogue allows everyone to get to know one another.
* Fellowship - We offer both Oneg on Friday Night, and dinner on Saturday specifically to allow people to sit together and to get to know one another. These times should not be skipped as they are the best time to build relationships and a sense of belonging.
* Prayer - liturgy during service, the corporate prayer during worship, and individual prayer during the week help build community as we lift up each other and the Synagogue to Adonai.
* Helping Hands - Caring for each other. This is done by individual acts of kindness, Synagogue support for those needing emergency assistance, and Synagogue scheduled events to assist someone (such as our Habitat for Humanity work)
* Care groups - 4 care groups exist, led by Louise & Curt, Amado & Maria, Mario & Sarah, and Michael Bugg (single men). This groups are being realigned to make sure all people are included. Care groups contact people for prayer and are your individual contact point if you have any issues or needs. They may also schedule additional fellowship activities.
* Counseling - While we do not have professionally trained counselors on staff, we do assist people struggling with issues. This is done by listening, trying to offer both spiritual guidance and practical suggestions. If necessary, we can refer them to professional counselors

While we all may look for the day we can live in close proximity to the Synagogue; we can take concrete actions to build community today.

Try it today, reach out to someone and talk to them, try to establish a relationship with them. In doing that, you will be keeping one of the greatest commandments - to love your neighbor as yourself.

Blessings - Rabbi Gavri'el

What is the Importance of Community?

2007-11-07T11:21:00.000-05:00

Many today long for a sense of belonging, from children & teenagers to young adults & adults. This sense of belonging explains why many from a church background see the Jewish community and long to be part of that community. The Amish Community is similar in many ways.

Prior to World War I, many towns had a similar sense of Community. As more people moved to urban areas, this sense of community was lost. The 60's & 70's stressed individuality over community, resulting in the acceleration of loss of Community. This left many individuals lost and alone, with little or no support.

So, why is this longing so important, and how can we increase a sense of Community?

Community provides stability, social interaction, protection, support, a sense of belonging, and knowing how the person "fits in." The Community provides many answers to the basic questions a person needs to know: who they are and how they relate to the world. The Community also provides a high sense of worth.

For teenagers and young adults, the Community often seems restrictive. As they seek to determine their place, they often push against Community values. While this is to be expected, it is important the teen or young adult understand what the Community provides. They may choose to reject the Community short-term, but most return once they realize the allure of the world is a vapor.

So, how do we build Community?

... to be continued

Blessings - Rabbi Gavri'el

Our Relationship to the Torah - Pt 2

2007-10-29T15:40:00.000-04:00

Our Relationship to the Torah - Pt 2

Continued from last week

So who should be Torah observant, and how Torah observant they should be? How do you personally fit into this picture? As part of a Messianic Synagogue, we will predominately come face to face with the last 4 groups, believing Gentiles - Jews. Each of these has a unique relationship to Torah. To understand, let's discuss 1 group at a time.

Believing Gentiles - previuosly we stated they are to follow significant parts of Torah. Exactly which parts, and how much is an area of serious debate. First, I think we must agree to take into account the level of light given to the individual. Second, based on 1st Yochanan 3, and Yeshua's own words, "if you love me, you'll keep my commands" there is some level of commandments that are required. Some in the Church refer to it as the "Law of Christ". This group is predominately our friends in the Sunday Church. It is not reasonable to require them to keep kosher, keep Shabbat (Friday evening, Saturday), have Mezuzah, or wear Kippa. None of these conditions are required for a relationship with G-d through Messiah. This can be verified by the ruling of the Jerusalem Council seen in Acts 15. It should be noted, we do believe G-d does reveal more to individuals as they walk with him. This seems to be addressed in verse 21 where is says "for Moshe is taught in the Synagogues each Shabbat". We believe this to mean that as Believers grow, they will learn more of G-d's commands. Thus we should never judge our brothers for not practicing as we do (nor should they judge us). Ultimately, how much of Torah G-d wants our Sunday friends to keep is an open question. We do know according to the B'rit Chadasha, all believing Gentiles are somehow grafted into Israel; ultimately it is G-d's responsibility to show the person the way through His Ruach (Breath or Spirit).

Ger Toshav (sojourners at the Gate) - this group comes along side Israel, and follow some but not all of the commands. We typically would see these persons as visitors who are beginning their walk with Messianic Judaism. Often this group expresses a deep love for Israel (the nation). Since their walk is just beginning, they are walking in unfamiliar territory, unsure where they fit in, and not sure what to do. We need to be loving and patient; there will be many questions that sometimes come across as challenges to what we practice. Most Ger Toshav will migrate towards one or other of the surrounding positions, either choosing to return to our Sunday Friends, or becoming a Ger Tzaddik. This group faces one of the most challenging tasks of determining their level of Torah Observance. Many will adopt many aspects of Jewish practice. Again, we must not judge our brothers for not practicing as we do. To this group we need to be able to explain our position, without causing offense, leaving to G-d how they ultimately practice.

Ger Tzaddik (Righteous Gentiles) are also known as G-d fearers. This group chooses to follow all (or most) of the commands of B'nai Israel (children of Israel) except circumcision. Ger Tzaddik would keep kosher, keep Shabbat, and many other Jewish practices. These are not converts; but are following so closely to Israel, they can almost be seen as one group. This group demonstrates a love for the land of Israel, and also her people. Ger Tzaddik are very important to our Messianic Jewish Synagogue as we have a significant number of this group, and they form significant portion of the backbone of the Congregation. How much of the Torah should they follow: should they wear Tzitzit? Have Bar / Bat Mitzvah? Again, each person responds to the light G-d places on their heart. So we should help, support, teach and exhort; but never judge that person based on perceived observance.

Converts / native born Jews - are in many ways the easiest to define. Nowhere in scripture are Jews released from the special relationship to Torah assigned to our people. This special relationship applies to both native born Jews and converts. Based on the Conversion process, a Convert is not a Ger Tzaddik (Righteous Gentile) but is fully a Jew; with all rights and responsibilities. The Rabbi's in the Talmud forbid calling a convert a Ger, that still holds true today in the Conservative & Orthodox writings. This person is a son or daughter of the commands, whether they Bar/Bat Mitzvah or not. This person follows a Jewish lifestyle and is part of B'nai Israel. Within the Jewish Community there are varying standards of observance. So we need to be aware that we will not all practice the same way. The rule again is to not judge people.

Hopefully based on the above list, we can see where we each fit into the body. While we may not all agree with how we've broken this up, I sincerely hope each definition is broad enough so that all may find their current comfort level. Note we said current, for Adonai expects us to grow. Following G-d's commands are not a burden; they are a joy. We each need to seek that joy and follow Him with all our heart mind soul and strength.

Blessings - Rabbi Gavri'el

Our Relationship to the Torah

2007-10-22T13:13:00.001-04:00

I was recently reading Messianic Congregation Leader Derek Leman's Blog (Messianic Musings - http://derek4messiah.wordpress.com/). In the last several days he has been addressing the relevance of Torah to Gentiles. As I was reading his blog, I thought it worthwhile to state our view, as a Synagogue, on this important subject.

So who should be Torah observant, and how Torah observant they should be? How do you personally fit into this picture?

There are (in my opinion) 5 groups of people in the world:

* Non-believing Gentiles,
* Believing Gentiles (We refer to these as former Gentiles as they are now part of the Common Wealth of Israel per Rabbi Sha'ul),
* Ger Toshav (sojourners at the Gate),
* Ger Tzaddik (Righteous Gentiles),
* Convert / native born Jews.

Each of these groups has a ordained relationship and method of obeying the G-d of Abraham, Isaac, and Jacob. Let's take a look at each one of these groups and try to define what level of obedience they were initially called to. Please make sure you understand, we are not talking about Yeshua's sacrifice, or forgiveness of sins; but only what defines sin and to what level is the person to walk at.

Groups of people and their required level of obedience to G-d

* Gentile non-believers - Noachide laws are the only measure they are held to.
* Believing Gentiles - Significant parts of Torah, based on the light given. This is based on 1st Yochanan 3, and Yeshua's own words, "if you love me, you'll keep my commands". Some may call this the "Law of Messiah, or Law of Christ"; either way, it relies heavily on Torah.
* Ger Toshav (sojourners at the Gate) - originally resided within Israel, and thus where subject to many of the so called "civil" commandments due to being in the land.
* Ger Tzaddik (Righteous Gentiles) - These are the G-dfearers, following all commands of B'nai Israel (children of Israel) except circumcision. These Gentiles would keep kosher, keep Shabbat, go to Synagogue (from exile on), etc.
* Converts / native born Jews - Torah is the measure (note converts take on the entire Torah).

So how does this affect you and I? As part of a Messianic Synagogue, we will predominately come face to face with the last 4 groups, believing Gentiles - Jews. Each of these has a unique relationship to Torah. To understand, let's discuss 1 group at a time. To be continued next week.

Blessings - Rabbi Gavri'el

Replacement Theology

2007-10-17T08:24:00.000-04:00

Replacement Theology - an excerpt from a Christianity Today article titled Interview with a Pharisee-and a Christian How two believers of two faiths talk to one another with conviction and civility.

Rabbi Gavri'el

Christianity Today held an interview with Pastor R. T. Kendall and Rabbi David Rosen about their book - The Christian and the Pharisee (Warner Faith).

For 25 years, Pastor R. T. Kendall was minister of Westminster Chapel in London. He is a unique blend of the Reformed and charismatic streams of evangelicalism.

Rabbi Rosen is the former chief rabbi of Ireland and has lived in Jerusalem for the past 22 years. He represents the American Jewish Committee internationally in the area of inter-religious affairs.

This discussion shows the widely divergent views on Replacement Theology, and the damage it has done to our Traditional Jewish brothers and sisters.

Jews have traditionally been insulted by "replacement theology"-the idea that the body of Christian believers has taken the place of the Jewish people in God's covenant.

Pastor Kendall: Romans says all Israel will be saved. The olive tree in Romans 11 means you, a natural Jew. But I reject replacement theology.

Rabbi Rosen: So you're saying, that I, as a Jew, have an eternal destiny; I just at some stage have to open my eyes and be delivered from this blindness.

Pastor Kendall: I don't say that you can do it without the help of the Holy Spirit. But I hold that this blindness that is on Israel will be lifted prior to the Second Coming. Like a stack of dominoes falling all over the world, in New York and Miami Beach as in Tel Aviv and Jerusalem, there will be a large-scale lifting of the blindness of Jews. It will be a sovereign work of the Holy Spirit.

Rabbi Rosen: Replacement theology is a form of anti-Judaism. It says you just basically have no place-other than perhaps with Augustine's clever argument that the only reason you survive is that your humiliation and homelessness are a testimony to the truth of Christianity.

That attitude, which leads to the teaching of contempt toward the Jews and Judaism, is a direct product of replacement theology. For those that have that theological outlook, R. T.'s avenue is critically important, because it's a way to redeem themselves from the sin of anti-Judaism.

I would like Christians to [have] an attitude that is reflected more within mainline Protestantism and within the Catholic church, which is to say that there are at least two ways of articulating the covenant-and that these two are complementary. Christianity is part of God's destiny for humanity, but Jews do not have to relinquish their own particular Jewish worldview in order to be able to be part of God's design.

What is our position at CBHM?

We as Messianic Jews categorically deny Replacement Theology, considering it unscriptural and bordering on heresy!

The question of Dual or Multiple Covenant is more complex. We at CBHM do not believe there are 2 ways to G-d. Yeshua is the Way, the Truth, and the Life. However, for our traditional Jewish brothers and sisters who are counting on G-d for salvation (which is what believers count on also); we believe G-d retains His covenant with the children of Israel.

Sha'ul (Paul) himself, by the power of the Ruach HaKodesh, says "All Israel will be saved"! How this exactly will work, no one really knows, though there are many opinions. For now, hopefully it is enough to rest on G-d's promise that our people will be delivered.

Blessings - Rabbi Gavri'el
To read the entire article from Christianity today

Ask the Rabbi - Authority

2007-10-08T13:51:00.001-04:00

Authority - Do we follow Sha'ul (Paul), Kefa (Peter), or Yeshua

One of the greatest impediments to believers today may well be one that was addressed almost 2000 years ago. Who are we to follow?

1Co 1:12-13 I say this because one of you says, "I follow Sha'ul"; another says, "I follow Apollos"; another, "I follow Kefa"; while still another says, "I follow the Messiah!" Has the Messiah been split in pieces? Was it Sha'ul who was put to death on a stake for you? Were you immersed into the name of Sha'ul?

The above verses make it totally clear that Sha'ul is not the Messiah, that he did not die for us. He did not claim equality with the Messiah. Quite the opposite, he referred to himself as "the least of the Emissaries (Apostles)."

Why is that important? Because today, 80-90% of all teachings in most fellowships center on Sha'ul. Derek Leman, when he accepted Messiah, did so having only read the Tanakh (Hebrew Bible). Upon entering the Church, he was shocked to hear a full 90% of the teachings being from Paul.

These 13 (or 14 if your believe Messianic Jews is from Paul) letters make up less than 10% of scripture and dominate modern beliefs and thought. Very often to the exclusion of the teachings the other Emissaries.

Sha'ul calls himself the least of the Emissaries; this is not merely humility, but is in fact a true understanding of his standing and place in the Apostles. This can be verified by reviewing the selection of Matthias to replace Judas. The criteria for being on of the Emissaries was: Had been with Yochanan the Immerser, had been with Yeshua from the beginning, and had walked with him on His earthly Ministry.

As much as it may shock us, Sha'ul (Paul) did none of those things, and would not have been even considered as a replacement for Judas.

If the above is true, and it is. Why then are Sha'uls writings preferred over the other, more Senior Emissaries? When Yochanan says clearly - "1Jn 3:4 Everyone who keeps sinning is violating Torah - indeed, sin is violation of Torah. and in 1Jn 3:6 So no one who remains united with him continues sinning; everyone who does continue sinning has neither seen him nor known him" these same thoughts are echoed by all the Emissaries (including Sha'ul).

Why then do some many claim the Torah is no longer valid. Is Sha'ul right? As He himself would say, G-d forbid. It isn't Sha'ul, but people misapplying his teachings that lead us to say the Torah is obsolete.

Today, in the Jewish world, Yeshua is being more and more regarded as a good Rabbi, a good Jew. This is quite a change in perception. It is now Sha'ul (Paul) who is seen as the enemy, a self-hating Hellenistic Jew who started a new religion, Christianity.

With the current emphasis on Paul, and it's accompanying misunderstandings and teachings, is it any wonder why our Jewish Brothers & Sisters think that.

Who do we follow? Sha'ul, or the one who was sent by Adonai to die for our sins, and is the living Torah?

Blessings - Rabbi Gavri'el

D'vorah joins B'nai Israel

2007-10-02T15:53:00.002-04:00

Last Shabbat Rabbanit Dee Dee joined B'nai Israel (The Children of Israel) by conversion. Her Hebrew name is D'vorah Rachel bat Isra'el.

Her conversion follows an intensive period of study, declaration of faith, appearance before a Beit Din to answer questions, and was finalized in her Mikvah.

She also culminated her Bat Mitzvah studies by reading the weekly Torah portion from our new Torah.

Mazel Tov to D'vorah on this important moment in her life.

Hoshana Rabbah, Shemini Azaret & Simchat Torah a time of our rejoicing

2007-10-02T15:53:00.001-04:00

Hoshana Rabbah, Shemini Azaret & Simchat Torah a time of our rejoicing.

Succot is the most joyous feast of the year. With Hoshana Rabbah, Shemini Azaret & Simchat Torah providing the capstone to our joy. So what is Hoshana Rabbah, Shemini Azaret & Simchat Torah?

Rosh Hashanah is the 7th day of Succot. During this celebration the four species are held and waved during processions around the Synagogue. These processions commemorate similar processions around the altar of the Temple in Jerusalem. While the procession is made, we recite "Hosha na!" (please save us!). On Hoshana Rabbah seven circuits are made. For this reason that day is known as Hoshanah Rabbah (the great Hoshanah). After the circuits on Hoshanah Rabbah, we beat the willow branches against the floor five times, shaking loose some or all of the remaining leaves. The rainy season in Israel begins in the fall, and the leaves falling from the willow branch symbolize our desire for beneficial rainfall.

Shemini Azaret means "the assembly of the eighth (day)." Our Rabbis explain the holiday as: Adonai is like a host, who invites us as visitors for a limited time, but when the time comes for us to leave, He has enjoyed himself so much that He asks us to stay another day.

Another related explanation: Sukkot is a holiday intended for all of mankind, but when Sukkot is over, the Creator invites the Jewish people to stay for an extra day, for a more intimate celebration.

Simchat Torah means "Rejoicing in the Torah." This holiday marks the completion of the yearly cycle of weekly Torah readings. Weekly we publicly read from the Torah, starting with Genesis Ch. 1 and working through to Deuteronomy 34. On Simchat Torah, we read the last Torah portion, then immediately begin again at the first chapter of Genesis, reminding us that the Torah is a circle, and never ends.

This completion of the Torah is a time of great celebration. Processions carrying the Torah scrolls around the synagogue with singing and dancing.

As many people as possible are given the honor of an aliyah (reciting a blessing over the Torah reading); in fact, even children are called for an aliyah blessing on Simchat Torah. In addition, as many people as possible are given the honor of carrying a Torah scroll in these processions. Children do not carry the scrolls (they are much too heavy!), but often follow the procession around the synagogue, sometimes carrying small toy Torahs (stuffed plush toys or paper scrolls).

"L'shanah tovah tikatev v'taihatem" (or to women, "L'shanah tovah tikatevi v'taihatemi"), which means "May you be inscribed and sealed for a good year." Rabbi Gavri'el

New Torah & Ark Arrive

2007-09-26T08:45:00.000-04:00

Shalom,

Adonai has blessed our Congregation with a new Kosher Torah, Ark and Bema. This is espically exciting as Dee Dee is doing her Bat Mitzvah & Conversion to B'nai Israel this weekend. This Torah joins our Holocaust Survivor Torah and will be used for Holy Day, Conversion, and Bar / Bat Mitzvahs.

Succot and the Messianic Jewish Lifestyle

2007-09-25T08:44:00.000-04:00

Succot and the Messianic Jewish Lifestyle.

Succot is the most joyous feast of the year. This feast remembers the 40 years in the wilderness when Adonai dwelt with His people and cared for them. It celebrates the Harvest and our Thanksgiving for all that G-d has provided. Succot also celebrates the Shekinah of G-d, Yeshua, coming to dwell with man. Finally, Succot celebrates G-d's final redemption of Man, and His coming to dwell with His people in the New Jerusalem.

As important as this Holy Day is; it is amazing that most believers in the Church will never celebrate it (during this lifetime).

What is more amazing, and frankly disturbing, is that many Messianics do not make attending Synagogue a priority during this time. If we as Messianic & Messianic Jewish Believers do not make keeping G-d's Appointed times (Mo'edim) a priority, how are we any different than other non-Messianic believers.

Keeping G-d's Mo'edim must be a priority in our walk, as it is commanded by G-d, were kept by the Master (Yeshua), were kept by His Talmidim, and are a sign of who we are.

Please pray about this and determine today to make G-d's Appointed Times a priority in our lives.

"L'shanah tovah tikatev v'taihatem" (or to women, "L'shanah tovah tikatevi v'taihatemi"), which means "May you be inscribed and sealed for a good year." Rabbi Gavri'el

The significance of Yom Kippur.

2007-09-18T09:45:00.000-04:00

Why is Yom Kippur so important if Messiah has already come and made the sacrifice for us?

Yom Kippur is the holiest day of the year. It is the Shabbat of Shabbats. It was commanded to be kept forever (or until the end of the age depending on individual interpretation). It is about redemption and forgiveness.

Many non-Messianic believers think Yom Kippur has been nullified (done away with) by Messiah's sacrifice. This is not the case. Yom Kippur and the associated time of repentance (Elul and the Days of Awe) are still vibrant and meaningful events in the life of believers. As we wrote about last week (see newsletter Sept 15, 2007) repentance is still required for one to be in union with G-d. This repentance is not a one time act when a person accepts the ruler ship of G-d and His Messiah; but is continual and ongoing. 1st John chapter 3 makes this perfectly clear. Continued sin without repentance leads to death and separation from G-d.

Similarly Yom Kippur is still a totally valid Mo'ed (appointed time). Yom Kippur has many aspects which point to the sovereignty of G-d and the criticality of redemption from sin and Ha' Satan (the adversary). We will address this more fully in the Yom Kippur Synagogue teaching (if you cannot attend service, please visit www.cyber-synagogue.com after Sunday Sept 23rd to hear the teaching). Thus in Yom Kippur we see three aspects of Messiahs Ministry:

* To be the sacrificial goat to make peace with G-d (reconciliation, removing sin from between us and G-d).
* To be the scapegoat for Azazel (or Azazzel), on which the sins of the people have been placed. The scapegoat was lead outside the city to be shoved over a cliff so the sins of the people could not return.
* To be the High Priest (like King David, Messiah performs both Kingly and Priestly functions) to take the offering into the Most Holy Place to present to G-d.

As the sacrifice to G-d, most people can readily identify with this, as it is similar to Messiah being the Passover Lamb. Similarly, Messiah acting as both High Priest and King is a concept easy to grasp as it was seen in King David. It is the scapegoat for Azazel which we want to focus on for the moment.

The scapegoat is said to be for Azazel:

Lev 16:8-10 Then Aharon is to cast lots for the two goats, one lot for ADONAI and the other for 'Az'azel. Aharon is to present the goat whose lot fell to ADONAI and offer it as a sin offering. But the goat whose lot fell to 'Az'azel is to be presented alive to ADONAI to be used for making atonement over it by sending it away into the desert for 'Az'azel.

Our Traditional Rabbi's usually see this word (Azazel) as being "God strengthens", or according to the Talmud (Yoma 67b) the name of a cliff over which the goat was driven in the atonement ritual for Yom Kippur. This understanding was cited by Rashi, who took "azazel" to mean "rough ground" or "cliff,". This understanding was accepted by many Rabbis who wished to avoid contamination of the Torah by belief in demons.

There is, however, another possible meaning which seems to be supported by the context of the verses above. Azazel may not be a cliff, or a reference to G-d, but a reference to a Demon (or Satan). The book of Enoch (referred to in scripture but not included in the Hebrew or Christian canon) calls Azazel a Chief fallen angel:

1 Enoch 2:8, where God says, "On the day of the great judgement he {Azazel} shall be cast into the fire. [---] The whole earth has been corrupted through the works that were taught by Azazel: to him ascribe all sin."

If Azazel were to actually be a Chief Demon, or even a Ha-Satan figure, the meaning of the scapegoat would have even greater meaning than normally attributed to it bearing our sin (and by type, Messiah bearing our sin). If Azazel is a Chief Demon than the scapegoat would have actually been a blood price redemption to cancel Ha'Satan's claim on man. This theme is exactly the setting seen in the book (and movie) Lion, Witch, and the Wardrobe by C.S. Lewis who wrote it as part of the Narnia series. In the book, the Messiah figure Aslan, must be turned over to the Witch (Ha'Satan figure) to be killed as a Blood price to redeemed the fallen boy (figure of fallen man).

In Summary

In Yom Kippur we clearly see 3 types of Messiahs role and sacrifice: High Priest, Sin / Peace offering, and scapegoat. In the scapegoat we can witness the blood redemption for each of us. As that redemption, Messiah bought us back, as a kinsman redeemer, from Ha'Satan. Ha'Satan who had legal claim to us because of our willful sin and rebellion from G-d.

Yes - Yom Kippur still has full meaning for believers in Messiah, as our High Priest took His own Blood as a Peace Offering to G-d and redeemed us by His sacrifice from the adversary.

"L'shanah tovah tikatev v'taihatem" (or to women, "L'shanah tovah tikatevi v'taihatemi"), which means "May you be inscribed and sealed for a good year." Rabbi Gavri'el

Yeshiva Graduation

2007-09-11T09:57:00.000-04:00

Congratulations to Rabbi Gavri'el for completing his Masters in Messianic Theology from Yeshiva.

Messianic Jewish Rabbinic Council Halacha

2007-09-11T09:54:00.000-04:00

Shalom,

I was very heartened to see the beginnings of a firm Messianic Jewish Halacha being agreed upon by the Messianic Jewish Rabbinic Council. This is badly needed and long over due.

The MJRC website url is Messianic Jewish Rabbinic Council

Our Congregation will be adopting this in large parts as our Halacha.

Blessings

The Meaning of Rosh Hashanah

2007-09-11T09:51:00.001-04:00

The Meaning of Rosh Hashanah.

Rosh Hashanah (Yom Teruah) - The day of the Shofar sounding, the date we appear before the judge, the day of Messiah's return!

Rosh Hashanah was originally called Yom Teruah, the day of the Great Blast. On it we are commanded to assemble and hear the Shofar sound. The Shofar is customarily heard 30 times each at the early services, and a final 40 times at the final service, for a total of 100.

The notes sounded are:

* Tekkia - Long blast rising upward at the end
* Shavarim - sobbing sound
* Teruah - Alarm blast of 9 short notes
* Tekkia Ha'Gadol - All above blasts ending in a very long note with a final upward rise at the end

The command to hear the Shofar is directly related to two events. One Rabbinic tradition, the other firmly stated in scripture.

Rabbinic Tradition

The Rabbinic tradition says the Shofar sounds our appearing before the Judge of the world. It singles the Book of Life, The Book of Death, the Book of Words, and the Book of Deeds being open. Our fate for the coming year is then inscribed in either the Book of Life, or the Book of Death.

The 10 Days of Awe, from Rosh Hashanah through Yom Kippur, give us space to repent and seek to have our names written in the Book of Life.

Scriptural Reference

In Scripture, Rabbi Sha'ul (Paul) clearly uses the Shofar as the sign of the L-rds regathering of His people to Himself and their being removed from the world. This event is commonly referred to as the Rapture (snatching away).

A Theory, based on the wedding customs our Messiah taught about, suggests the "snatching away" will occur the same way a Bride was claimed in Yeshua's time.

As the wedding party approached to claim the unaware bride, the "Best Man" (In this case probably the Angel Gavri'el), would sound a trumpet blast, the Teruah (Alarm Blast) to alert the bride her Betrothed was near and coming for her. This fits perfectly with the parable of the 10 virgins, other parables, and parallels taught by the Master (Messiah).

As Messianic Believers, we do not need to fear this time. The Book of Death has no power over us as we are inscribed in the greatest book of all, The Lambs Book of Life. There on those pages, written in blood, are our names.

May we live our lives following G-d's Torah, inscribed in the Lambs Book of Life, ready at any moment to hear the sound of the Shofar!

May we all respond to G-D's Word with our sincere repentance and supplications during these High Holy Days..

"L'shanah tovah tikatev v'taihatem" (or to women, "L'shanah tovah tikatevi v'taihatemi"), which means "May you be inscribed and sealed for a good year." Rabbi Gavri'el

Special Prayers and Special Offerings (Korban) for the High Holy Days

2007-09-06T09:06:00.000-04:00

Why are Special Prayers and Special Offerings (Korban) given on the High Holy Days?

As we enter into the High Holy Days of Rosh Hashana, Yom Kippur, and Succot, it may not be clearly understood why both Special Prayers and Special Offerings (Korban) are given.

As Messianic Jewish Believers in Messiah, lets look at each of these and see how they relate to us today.

Special Prayers

As we can see from the full schedule over the next month, many additional services have been added to our normal Shabbat schedule. These services correspond directly to the additional services, sacrifices and offerings given during the High Holy Days in the Temple, as commanded by G-D.

Prayer was a key ingredient during the High Holy Days of the Temple and should still be for us today. These prayers glorify ADONAI and seek His presence amongst His people. Prayers of repentance, supplication, and intercession arise like the incense that was offered in the Temple.

The additional services will give us many opportunities to seek ADONAI's face and offer up our incense of prayer & praise. Thus we will fulfill the giving of additional prayers during this time by attending these additional services.

Special Offerings

One often mis-taught belief in Scripture was that Yeshua's death did away with all sacrifices. This comes from a very poor understanding of the difference types of sacrifices and their purpose. Only 20-25% of sacrifices were for sin; these were the ones that were directly replaced by Yeshua. The remaining sacrifices were Thanksgiving offerings, Peace offerings, etc.

It should be noted that the Apostles continued to sacrifice after Messiah was resurrected. Even Sha'ul (Paul) paid for sacrifices for a Nazarite vow in Acts 21. All text and historical sources show the Apostles still participated in Temple worship in Jerusalem.

Why would the very followers of Yeshua continue to offer sacrifice? There are several reasons: Identification with the people, fulfilling the commands of G-D, and remembering the sacrifice of Messiah. Interestingly, in the Millennium Kingdom, sacrifices are restored. Why? Identification with the people, fulfilling the commands of G-D, and remembering the sacrifice of Messiah. Thus, we see the same worship we saw historically by the first Believers in Messiah will return in the Kingdom to come.

So what does all that have to do with a Believer in Messiah today?

Quite a bit, for we are much like the early followers of the Messiah in that we worship Him in a 1st century manner as Messianic Believers (both Jew and grafted-in G-D Fearer's). But unlike then, we have no Temple, thus we cannot make animal sacrifices. Instead we bring our special offerings into His sanctuary of the synagogue. These offerings are replacing the Thanksgiving, Praise and Peace offerings made during this Holy Time.

May we all respond to G-D's Word with our sincere Special Prayer & Special Offerings for these High Holy Days.

Shalom,
Rabbi Gavri'el

Purpose of Repentance, Elul, and the Days of Awe

2007-09-01T09:52:00.000-04:00

What is the purpose of Repentance, Elul, and the Days of Awe?

As we enter this 40-day period in preparation for Yom Kippur, it may not be clear what the significance of Repentance, the month of Elul, and the Days of Awe are to a Messianic Jewish Believer in Messiah. Lets look at each of these and see how they relate to each other, and to belief in the Messiah.

Repentance

Scripture says:
1Jn 1:8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us.
1Jn 1:9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.
1Jn 1:10 If we say that we have not sinned, we make Him a liar and His word is not in us.

Note carefully verse 9 - "If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness."

This is key to understanding our relationship to G-D. David Jeremiah in his daily commentary says, "Just like a car battery must have a alternator to recharge it, or it will soon go dead, we must have the Holy Spirit (Ruach HaKodesh), or we too will be powerless." Thus the Holy Spirit keeps recharging us to do the works and live the Faith we are given.

David Jeremiah goes on to point out that one of the main causes for a car battery to die is not the battery itself, but that the alternator is not charging it. Spiritually, our "battery" can go out if the alternator (Holy Spirit) is unable to recharge us.

What can keep the Spirit from recharging us? Unrepentant sin.

Unrepentant sin acts like a short circuit or a broken connector to G-D's power. With that short circuit, we cannot be recharged. Saying it another way, by having unconfessed sin, we are breaking fellowship with Him, and not allowing Him to work through us.

The Cure:

Looking again at verse 9 - "If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness," we see the answer: confession and repentance. It should be noted in context that confession here includes turning away from the sin and, if possible, making it right.

So what does that have to do with Elul and the Days of Awe?

Elul is the Hebrew month preceding Rosh Hashanah; with the 10 days between Rosh Hashanah and Yom Kippur being referred to as "The Days of Awe." During this 40-day period, the shofar is sounded every morning to remind everyone to remember and confess their sins. It is a 40-day period of repentance (t'shuvah).

The Days of Awe are the final 10 days of repentance and are especially somber as we more diligently seek G-D's forgiveness, and our fellow man's forgiveness.

So what does all that have to do with a believer in Messiah?

Quite a bit, actually. Please note the passages quoted were from 1 John. Written by the Apostle Yochanan, "the one Yeshua loved," they are key to understanding how to maintain a right relationship with G-D. Please note verse 10 - "If we say that we have not sinned, we make Him a liar and His Word is not in us." The Word not being in us can mean two things: We are out of fellowship, or we are not saved. Either case is serious, with not being saved clearly being the most serious.

Thus, Elul and the Days of Awe provide a vivid, yearly reminder that we must repent and confess our sins, one to another, or the truth is not in us.

May we all heed G-D's Word and respond to it.

Shalom,
Rabbi Gavri'el

Shabbat Rest

2007-08-21T08:43:00.001-04:00

Shabbat Rest

Many people today suffer the effects of a hurried, stress filled life. This is often seen in our yearnings for simpler times and even in our nostalgia. Retro automobiles, remakes of old TV series and comic book characters all speak of our desire for a more peaceful, less hurried life.

The toll we pay for living in this fast paced society is tremendous, in terms of health issues, depression, and broken relationships.

Scripture tells us G-d wants us to have life and to have it (experience it) abundantly. So how come we are suffering so much stress, ill health, depression, and relationship issues?

The answer may surprise, and the cure certainly will.

Our fallen nature, along with many temptations of the adversary, have created an environment which breeds stress, depression and discontent.

Why you ask?

The reason is simple, if he can get us stressed out, overworked, tired, depressed, and discontent, he can keep us from hearing G-d and living the life G-d calls us to.

The Cure

We all must slow down and take a breath. We must regain the ability to hear that small still voice that G-d speaks to us with. The first step to achieving that breath is the Shabbat.

Yeshua said, "The Shabbat was made for man". We get so hung up on the second part "not man for the Shabbat" that we fail to recognize a great truth. G-d gave Shabbat as a blessing, not a curse.

That is why to observant Jews and Messianic Jews, the Shabbat is not a burden, it is a precious jewel.

Imagine, stopping one day, no TV, no running around busily from place to place, no running off to the store. Just a day to sleep late, study scripture, pray, enjoy family, and worship G-d.

I remember in my previous life, leaving worship and rushing to a restaurant to stand in line to eat. As I look back, that was not rest. Running home to cook and clean-up is certainly not rest for the one cooking and cleaning. Running children from place to place (the Mom & Dad taxi company) certainly is not rest.

I was listing to the radio driving to work Tuesday (I work by the Airport so its a good hour drive) and I believe G-d brought a very important point to my mind.

"Even the Master (Messiah) after His crucifixion rested on Shabbat"

As I thought about it, and checked it against scripture" it began to dawn on me that it was very true. Messiah kept every Shabbat of His earthly life. While many try today to say He broke Shabbat, they are sorely mistaken, for had He broken Shabbat, He would have broken Torah and thus not be the Messiah.

We know scripture states over and over Messiah went to the Synagogue on Shabbat. Scripture even notes, as He was accustomed to do. That means He did it consistently. While He did heal on Shabbat, that is not one of the 39 prohibited classes of actions forbidden on Shabbat, thus He kept Shabbat perfectly.

Now moving forward to His crucifixion, we know He died on either Thursday (our teaching) or Friday (traditional teaching) either way, before sundown. Thus He was in the tomb from the beginning of Shabbat through the end of Shabbat. With the resurrection clearly occurring sometime after dark on Saturday, or before dawn on Sunday (remember it was still dark when they found the tomb empty).

Yeshua said "It is Finished!" on the cross as He completed His work of redeeming us. He entered His rest awaiting His Glorious resurrection.

If our Master kept His Shabbat rest in both life, and in death, should we not learn from His example and strive to do the same? Remember the Shabbat was made for man, not man for the Shabbat. We should not be slaves to this world, with all it's associated stress. We should be yoked to the Master, observing His rest, and resting in His finished work.

Shalom
Rabbi Gavri'el

Our Synagogue: What is it; what should it be?

2007-08-15T07:42:00.000-04:00

As I look back at how far ADONAI has brought us in the last 4 years, it seems appropriate to take stock of where we are as a Synagogue, and where we should be.

Where we are

It is amazing to see the changes that have occurred. Since humble beginnings doing Passovers in Churches 5-6 years ago, ADONAI now has in our own building, reaching tens of thousands on people in a single year via the internet. In those beginning years, if we where able to reach a couple hundred people, it was considered a great success. Now we reach over a hundred in just the Synagogue alone (members + visitors). Passovers account for another 400-500 people. Add to that the internet and the count jumps quickly into the thousands and tens of thousands, and that does not take into account the TV Holy Days shows. Certainly ADONAI has blessed us as Mishpachah (extended family).

The Synagogue is an accomplishment on it's own. We've grown from a Friday-only Service to meeting 4 times per week + Beit Midrash. We have the new Yeshiva with roughly 20 people going for advanced Ministry training. Our Bar / Bat Mitzvah class has more than a dozen regularly attending. Most Houses of Worship do not have their own place for 10 years. We moved into ours in 4.

Truly G-D has blessed us.

Where we should be

With all the wonderful blessings G-D has bestowed, we need to be very careful not to lose our way. The Congregation was founded on a simple premise - to make Talmidim (disciples). All Synagogues exist for three purposes: House of Study (Beit Midrash), House of Assembly (Beit Knesset), and House of Prayer (Beit Tefilah). In most cases one aspect becomes the chief focus In our case, in order to accomplish the calling of the Master (to make disciples), we focus on discipleship (study or teaching). This does not mean we ignore the other 2 functions, but it does mean study takes precedence.

Based on our current teachings, Beit Midrash, and Yeshiva, it seems reasonable to conclude we have done well at our primary focus.

We are blessed with a prayer wall, liturgy, corporate prayer time, anointing of sick, and deliverance prayers. Thus we are, I believe, not neglecting the Prayer portion of the Synagogue. Praise & Worship are also forms of prayer that fulfill this function.

A House of Assembly (Beit Knesset) is the social, family, portion of the Synagogue. It is where we love one another, help one another, and to be very blunt, overlook one another's faults. In any kind of close group, friction can develop, nerves can chaff, and tempers can flair. This is human nature. That is why our Master said, "They shall know you by your love one for another." Yeshua knew hurt feelings, tempers, and anger are all part of man's fallen sin nature (the yetzer hara). That is why He called us to be more than human, He called us to be divine. How dare I say we are to be divine? This is how: In our flesh we are human, but in our spirits we are Sons of Elohim, made in the image of ADONAI, cleansed by the blood of the Lamb. When we are wronged, we are commanded to forgive. We are not to hold grudges, we are to reach out and carry the hurt. We are required by Torah to forgive. Caring and loving one another is hard. Sometimes, we are not very lovable. But Yeshua said that to love those who love us, even the tax collectors do that. No, we are called to more. We are to love even when the person is unlovable. If we have an issue with a brother (or sister) we are to go to that person in love. Sha'ul even went so far as to command that we not take each other before secular authorities, but to judge within the body. This is hard to do; but none the less, it is commanded.

As a House of Assembly is the one area we clearly need to improve. I am speaking of myself as I am guilty of these transgressions. This is very appropriate as we come to the High Holy Days. As part of Yom Kippur, I have to confess my sins to the Congregation. It seems reasonable to start now.

Hopefully we all can learn from my confession.

Shalom
Rabbi Gavri'el

Plant a Tree in Israel

2007-08-13T08:49:00.001-04:00

"I will put in the desert the cedar and the acacia, the myrtle, and the olive. I will set pines in the wasteland, the fir and the cypress together, so that people may see and know, consider and understand, that the hand of the L-RD has done this, that the Holy One of Israel has created it."
Isaiah 41:19

You can help to fulfill prophecy by causing the desert areas to re-bloom by planting a tree in Israel. Plant a tree to honor a special occasion or in memory of a loved one. Make a lasting legacy by observing life's milestones with the planting of a tree.

What a wonderful way to pay tribute to those occasions but also bless Israel in the process. Your tree will be planted in our own forest in Israel (Congregation Beth Ha'Mashiach & Beth Adonai are teaming up to plant an entire 1,000-tree forest)! For a donation of $25.00 per tree, which includes shipping of the certificate, a tree will be planted in Israel. We will send you a beautiful, full-color 8.5" x 11" (ready for framing) certificate.
Plant a tree in Israel

WATC 57 High Holy Day TV Schedule

2007-08-13T08:47:00.000-04:00

G-D has granted our Congregation a great opportunity. We have been given three 1-2 hour segments during the High Holy Days to explain their meaning to our Christian Brothers and Sisters. Most Christians have little or no knowledge of G-D's prophetic calendar as told in His Feasts. This prophetic calendar is one reason G-D commanded they be kept forever.

Our schedule is: Yom Teruah - Feast of Trumpets - August 27th
Yom Kippur - Day of Atonement - Sept 19th
Succot - Feast of Tabernacles - Oct 1st

Shows air from 7-9 pm locally on Channel 57, cable, Dish network, and Direct TV. Consult your local listings for the exact channel.

Rabbi Scott will be on one hour and Rabbi Gavri'el will be on one hour. The slot (7-8 or 8-9) is not yet known.

Make sure to tune in!

Messianic Jewish Conversion?

2007-08-11T08:56:00.000-04:00

Why Messianic Jewish Conversion?

With the recent decision to allow Messianic Jewish Conversions in our Synagogue, some people have expressed confusion as to why we are allowing this. Others believe the practice may not be allowed in Scripture or creates a "middle wall of partition" and is thus divisive.

We'd like to take a moment to discuss what conversion (to proselytize) is, and is not.

To proselytize (conversion) means to become a Jew. All traditional sects of Judaism allow conversion. As a Messianic Jewish Synagogue, allowing conversion is a natural step consistent with our direction as a Synagogue. Additionally, the MBI Yeshiva and Messianic Bureau International (which we work actively with and is the Yeshiva Rabbi Gavri'el graduated from) both allow conversions. The Messianic Alliance of Metro Atlanta has discussed the issue, with 2 of the 3 Rabbis being in agreement that conversions be allowed.

No one has to proselytize, nor do we actively encourage proselytizing. Since Scripture teaches all Believers are equal before G-D through the sacrifice of Messiah, proselytizing is not required for salvation nor a relationship to G-D (this too is consistent with traditional Synagogue teachings as the Rabbis teach non-Jews are required to only keep the Noachide commands to have Eternal Life).

Scripture clearly does not require conversion, nor does it forbid it. Common passages about the "wall of partition" and "legalism" clearly do not apply as they were about forced conversion or conversion for salvation. Timothy was ½ Jewish and was circumcised by Sha'ul. I believe we all agree that was not legalism.

Thus in a real sense, proselytizing is not a religious decision. To proselytize does not save, does not make anyone a super (higher level) Believer, or make them more holy or righteous.

So why allow a person to proselytize? Three primary reasons come to mind: Heart, Identification, and Peoplehood. Let's look at each of these individually:
1. Heart - Some Believers feel a strong heart attachment and longing to be part of the Jewish people. Their heart's desire is not only to be grafted-in (similar to G-D-fearers in Yeshua's time), but to take that final step and become a Jew.
2. Identification - Closely related to Heart, Identification is the desire to identify with and be identified as part of the Jewish People.
3. Peoplehood - Peoplehood is the desire to become part of the Jewish people and adopt their ways, history, and if necessary, persecution.

If you say these all are the same, in many ways they are. It is looking at the same desire from 3 different prospectives. These can best be characterized by Rut (Ruth) of the Scriptures. Ruth said "Your people shall be my people, and your G-D shall be my G-D."

Some common reasons people choose to proselytize are: Marriage to a Jew (existing or future), Children are Jewish, Jewish Ancestry but was not raised a Jew, and the above described hearts desire.

Since this is not a religious decision, it should in no way be considered divisive. No current leadership position in the Synagogue requires one to proselytize.

This decision is a very personal one between the person and G-D. No one should make it lightly, nor should anyone be denied the right to fulfill the desire of their heart. The conversion process follows the Conservative model and will require approximately 1 year for study including 3-4 books. The person must have been participating in Messianic Judaism for at least 1 or more full Jewish yearly cycles. The final step is an interview by the local Beit Din, circumcision (if male), and Mikvah. Traditionally a special offering is made by the Ger tzedek (proselyte, this practice comes from the Korban or special offering given in the Temple by new converts). The proselyte will then be considered fully a Jew with no distinction between being born a Jew or conversion.

Will these conversions be accepted by others? Yes and No. They will be considered as valid as Reform conversions are to Orthodox sects (which are not considered valid). To many individual Jews, and to most others, the convert will be considered Jewish. These conversions are not currently eligible to make Aliyah to Israel. In the interest of full disclosure, both the MJAA/IAMCS & UMJC do not currently perform conversions.

I'd like to close by quoting Messianic Rabbi Derek Leman's article he recently had published in the Messianic Times - "Gentiles who are not called to live as Jews should not be treated as second-class or left out of leadership positions. Neither should Gentiles like myself be forbidden to have a ceremony formalizing in the community the way we are already living."

To that I say Ahmain!

Shalom
Rabbi Gavri'el

Doesn't Yeshua declare all meats clean in Mark 7?

2007-08-04T08:53:00.000-04:00

Doesn't Yeshua declare all meats clean in Mark 7?

This article is provided by Assoc. Rabbi Michael.

Mark 7:18-19 reads in the NASB,

And He said to them, "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated?" (Thus He declared all foods clean.)

This passage is one of those that I believe the NASB has gotten completely wrong. First, notice the italicized words above-this is the NASB's (and many other translations') way of telling you that theses words are completely interpolated by the translators; that is, they do not appear in the original Greek. Moreover, the word "declared" does not appear in the original Greek either; rather, the literal translation is, "because it doth not enter into his heart, but into the belly, and into the drain it doth go out, purifying all the meats" (Young's Literal Translation).

On what basis can we say that a command of Torah has been done away with when we have to interpolate a whole clause into the sentence in order to do so? That would be like someone translating Romans 6:1-2, "What shall we say then? Are we to continue in sin so that grace may increase? May it never be that we fail to! How shall we who died to sin still live in it?" No honest Biblical scholar would let such a translation stand unchallenged, let alone admit the validity of an exegesis made upon it!

Interestingly, the Complete Jewish Bible agrees with the NASB reading here, translating the end of the verse as a parenthetical, "(Thus he declared all foods ritually clean.) " Stern is clear in his translation, however that the subject is not kosher, but rather "ritual purity as taught by the Oral Torah in relation to n'tiat-yadayim"-that is, ritual hand-washing, per vv. 2-4-"not kashrut at all!"[7] Since the subject of whether kosher had been annulled never even comes up, we perform eisegesis (reading our own opinions back into the text) not exegesis when we use this verse as justification for rejecting kosher.

Stern summarizes Yeshua's intent as follows:

Yeshua is continuing his discussion of spiritual prioritizing (v. 11&N). He teaches that tohar (purity) is not primarily ritual or physical, but spiritual (vv. 14-23). On this ground he does not entirely overrule the Pharisaic/rabbinic elaborations of the laws of purity, but he does demote them to subsidiary importance. . . Yeshua here is making Messianic halakha.

This interpretation follows Matthew's rendering of the conclusion, which is to say that "to eat with unwashed hands does not defile the man" (Mat. 15:20).

Why then does Stern follow the practice of interpolating "Thus he declared" into the text? He writes that he believes the "one meaning this passage can have" is that "it is Mark's halakhic summary of Yeshua's remarks." He admits, however, that many hold to the interpretation that we favor here. I would argue that our interpretation holds more firmly to the text.

Some may object that I have thus far cited only one Messianic commentator. Such people would be surprised to learn that many Christian commentators have come to similar conclusions:

The word "purging," here, means to purify, to cleanse. What is thrown out of the body is the innutritious part of the food taken into the stomach, and leaving only that which is proper for the support of life; and it cannot, therefore, defile the soul.[8]

and goeth into the draught; בית הכסא, "the private house", as the Jews call it, without going into the heart at all:

purging all meats; that which it leaves behind, is pure and nourishing; and whatever is gross and impure, is carried with it into the draught, so that nothing remains in the man that is defiling.[9]

Now, the meats are all purged out of your body; they don't defile you in a spiritual sense. And of course, we're talking about ceremonial washing. The meat that you eat doesn't defile you. Now, it can make you sick or it can do things, but spiritually it doesn't defile you. There's no spiritual defilement in it, because it passes through your body.[10]

Note that none of the above commentators remark at all on kosher, but understand that the passage is dealing with "ceremonial washing." Indeed, some Christian commentators utterly refute the idea that this passage abrogates kosher:

Of course, Jesus did not mean at this time to abrogate the Mosaic law of legal uncleanness. These uncleannesses worked no spiritual defilement, but were merely typical of such; for the food in no way touched or affected the mind or soul, the fountains of spiritual life, but only the corporeal organs, which have no moral susceptibility. The Pharisees had erred in confusing legal and spiritual defilement, and had added error to error by multiplying the causes of defilement in their tradition. By thus showing that legal defilement was merely symbolic, Jesus classed it with all the other symbolism which was to be done away with when the gospel reality was fully ushered in (Col. 2:16-17). In saying, therefore, that Jesus made all meats clean, Mark does not mean that Jesus then and there repealed the law.[11]

To be sure, there are also many commentaries that do see in this passage the end to the kosher laws. However, given the universal (among Christians) belief that kosher is no longer valid, it is surprising to find so many sources failing to find their justification here. Indeed, seeking to find justification for an end to kosher puts Yeshua in the role of having a double-standard, as Fisher explains:

Many have interpreted the next section, Mark 7:17-19, to mean that Yeshua set aside the food laws. But by doing so he would have contradicted himself. His detractors had just accused him of not observing their traditions, and he had responded that they did far worse; they did not observe the commandments of the Torah (vv. 9-13). To choose this time to set aside other commandments of the Torah would have undercut his whole response. It would have left him open to the charge they made, and which he implicitly denied. It would also have shown him to be inconsistent.[12]

It also would have left Him subject to a charge of being a false prophet, based on Deu. 12:32-13:5 (see here). Indeed, if He had been teaching His disciples not to keep any part of the Torah, His enemies could hardly have missed the opportunity to bring that up at His trial! It would have negated the whole need for false witnesses!

So then, we return to the following key facts about this passage:

1. There is little to no justification for interpolating in the words, "Thus He declared" into v. 19.
2. Regardless of the translation one prefers, the subject of whether non-kosher meats, like pork, were now allowed never even came up.
3. Even many Christian commentators admit that there is no justification for overturning kosher in this passage.
4. The anti-Torah interpretation makes Messiah out to be double-minded, castigating the Pharisees for annulling a direct commandment of Torah by their tradition in one breath, and annulling a direct commandment of Torah Himself in the very next!

Conclusion

The command to discern between the clean and the unclean meats is a direct commandment of Scripture (Lev. 11:47). Against this very clear commandment, Christian commentators have three passages which are propertied negate it; Romans 14, Acts 10, and Mark 7. Romans 14, we have proven elsewhere, does not refer to kosher, and neither does Mark 7. The vision of Acts 10 uses non-kosher meats as a symbol of the Gentiles, to prepare Peter to accept Cornelius and his house as full brothers in the L-rd, as Peter himself interpreted it. Where then do we find any Scripture which negates the Torah on this matter?

Nowhere. The simple fact is that while one can make a case that Gentile believers are not required to keep kosher from the Torah itself (as explained at the beginning of this article), there is nowhere in Scripture that either releases Jewish believers from the command or which discourages Gentiles from joining them in keeping it, provided they do so with the right heart.

Shalom - Rabbi Gavri'el
To read the complete article and footnotes, click here!

Why is a Mikvah so important?

2007-07-21T08:52:00.000-04:00

Why is a Mikvah so important?

A Mikvah is not the same as a Baptistery at a Church. At a Church a person generally is immersed (or sprinkled) only at the time they acknowledge publicly belief in Messiah. A Mikvah on the other hand is used extensively at many times in the person life. It's waters symbolize the waters of the Gan (Garden of) Eden, rebirth, and renewal.

There are many times a Mikvah is used:

* When a person accepts Messiah
* When a person comes into a Biblical (Messianic) Lifestyle
* At Lifecycle events like Bar/Bat Mitzvah, graduation, and marriage
* To symbolize repentance (after doing T'shuvah)
* In preparation for the High Holy Days (espically Yom Kippur)
* After the birth of a child (women)
* After niddah (monthly cycle - women)
* When a former Gentile becomes a Jew (proselytizes)

As you can see from the list above, this can be a very busy place.

The rules for use are simple:

* Schedule an appointment (women call Rabbinit D'vorah, men call Rabbi Gavri'el or Micha'el).
* Bath thoroughly before arriving for the Mikvah
* Arrive with sufficient time
* Some Mikvahs require special blessings that need to be witnessed, make sure you are aware in advance
* Kittels (white thin robes) & towels are provided
* Please use the dressing room adjacent to the Mikvah for dressing, this will prevent water from getting on the carpet
* Prepare both spiritually and mentally, this is a wonderful time with tremendous spiritual significance

If it is your first Mikvah (Baptism is not the same), contact Rabbi or Rabbinit for detailed instructions.

A Mikvah is special and central to maintaining a Jewish or Messianic Jewish Lifestyle. The Rabbi's teach us that a Mikvah is to be built before the Synagogue. A Torah scroll may even be sold the pay for a Mikvah to be built.

We are one of a very few Messianic Synagogues that have a Mikvah. That Adonai has blessed us with such a special symbol is beyond expression.

Fro those coming from a Church back-ground, it may be a little hard to understand why this is so special. Give yourself a little time, and utilize this wonderful gift of G-d, soon you too will understand - Why is a Mikvah so important.

Shalom - Rabbi Gavri'el

Congregational Mikvah

2007-07-14T08:50:00.000-04:00

G-D has granted our Congregation our own Mikvah. This is a major accomplishment. Unlike a Baptistery in a Church, a Mikvah is used frequently and is related to all important Life Cycle events. Our Mikvah is located next to the bookstore. It has a private changing area included to make it's use as private as possible. The Mikvah is so important, it was to be built before even the Synagogue. To fund a Mikvah you are even allowed to sell a Torah scroll!

To ensure security, an alarm camera is mounted in the room, and the door will be kept locked. The security camera senses motion and immediately alarms in anyone enters the room. A drape covering for the camera will be installed to ensure complete privacy during the Mikvah.

Details of the Mikvah are included in the Ask the Rabbi section below. To schedule a Mikvah: women should contact Rabbinit D'vorah (Dee Dee), men should contact Rabbi Gavri'el or Micha'el.

Why did G-D prohibit Moses from entering the Land?

2007-07-14T08:49:00.000-04:00

Having just finished my final Yeshiva exams, I wanted to share one essay that struck me as being very appropriate.
Why did G-D prohibit Moses from entering the Land of Isra'el?

When the Children of Isra'el demand water, G-D instructs Moshe to speak to the rock. In his anger, Moshe struck the rock, twice. Based on earlier Rabbinic commentary, Dr. Jacob Milgrom suggests that the sin is not the striking, but the statement, "Shall we get water for you out of this rock?" Thus the sin was tied to his implying he and Aaron, not G-D, were responsible for the miracle. Rabbi Kula suggests that it was the incident with the ten spies that caused Moshe to not be allowed to enter. This is due to G-D declaring only Caleb & Joshua would enter, excluding even Moshe.

Both explanations above have merit. There is a third explanation postulated by some Messianics and Christians. This explanation bases G-D's anger on the first striking of the rock being a shadow of Messiah's first incarnation, and speaking to the rock was to have been a shadow of His return as King of Kings. Thus, Moshe was punished so severely due, not only to his disobedience but, to it's ramifications for the future prophetic significance.

As to which explanation is correct, it is unwise to be dogmatic. One or a combination of all may be correct. What is clear is that, due to either his own disobedience, or the disobedience of Isra'el, or both, Moshe was not allowed into the Promised Land. There is an additional thought that might be worth consideration. Is it possible that G-D, in His wisdom, decided Moshe entering the land would not be wise? It is believed G-D hid the spot of Moshe's burial to prevent the Israelis from making it a place of worship. Could this be part of the reason G-D chose to not allow Moshe into the Land? Could G-D have prevented Moshe from entering the Land because the people would turn Moshe into a "god", or lose site of the One True G-D?

Shalom - Rabbi Gavri'el

Yeshua: The Living Torah

2007-07-07T08:04:00.000-04:00

Due to this being the final 10 days of my exams to complete Yeshiva (similar to Seminary, but for Rabbis), we are utilizing an excellent teaching from the Hebrew Root website by Rabbi Michael. The topic is Yeshua: The Living Torah

Yeshua: The Living Torah
by Michael Bugg

In the opening verses of his Gospel account, the Apostle Yochanan (John) makes a statement that has been a source of both inspiration and debate for the last twenty centuries:

In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things came to be through him, and without him nothing made had being. In him was life, and the life was the light of mankind. The light shines in the darkness, and the darkness has not suppressed it. . . . The Word became a human being and lived with us, and we saw his Sh'khinah (glory, presence), the Sh'khinah of the Father's only Son, full of grace and truth. (John 1:1-5, 14, CJB)

But what exactly does Yochanan mean when he calls Messiah the Word, the Logos (Λογος) of God? The Jamieson, Fausset, and Brown commentary hits very close to the mark, saying, "He who is to God what man's word is to himself, the manifestation or expression of himself to those without him." Or as Sha'ul writes in Col. 2:15, "He [Yeshua] is the visible image of the invisible God."

So far so good, but there seems to be a deeper meaning to Yochanan's choice of introductions here. The idea of the Word, or Memra in the Aramaic, of God as an almost independent attribute was known to the rabbis of the Apostolic era and afterwards, and this has long been noted by Christian commentators. Thus, for example, Barnes[1] notes,

This term was in use before the time of John.

(a) It was used in the Aramaic translation of the Old Testament, as, "e. g.," Isa. 45:12; "I have made the earth, and created man upon it." In the Aramaic it is, "I, 'by my word,' have made," etc. Isa. 48:13; "mine hand also hath laid the foundation of the earth." In the Aramaic, "'By my word' I have founded the earth." And so in many other places.

(b) This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term "Mimra" - that is, "Word;" and no small part of the interpositions of God in defense of the Jewish nation were declared to be by "the Word of God." Thus, in their Targum on Deu. 26:17-18, it is said, "Ye have appointed the word of God a king over you this day, that he may be your God."

Lightfoot[2] concurs, adding other examples from the Targums (Aramaic translations of the Tanakh), including this example from Exo. 19:17, "And Moses brought the people out of the camp לקדמות מימרא ד'' to meet the Word of the Lord." Stern writes that memra was "a technical theological term used by the rabbis in the centuries before and after Yeshua when speaking of God's expression of himself."[3] It seems likely that Yochanan, who being from Galilee, an area where Aramaic rather than Hebrew was the common tongue, would have likely known the Tanakh first of all from the Targums, and that it was from seeing how the Memra (מימרא) was used in the Targums to describe the part of the Eternal One whom the people could "meet," came to understand this Word to be one and the same with the Messiah Immanuel, God-With-Us.

Please read the rest of the article on one of Yeshua Ha'Mashiach Ministries teaching websites: www.hebrewroot.com.

Thanks to Rabbi Micha'el for an excellent article. One of a Rabbi's loftiest goals is to help forge a new generation of Rabbi's who will carry the torch forward. Rabbi Michael is growing into such a torch bearer.

Shalom - Rabbi Gavri'el
To read the rest of the article click here: Yeshua: The Living Torah

Differences theologically between Judaism, Messianic Judaism, and Christianity regarding repentance

2007-06-28T10:48:00.000-04:00

Ask the Rabbi - Judaism, Messianic Judaism, and Christianity Theological Differences Pt 7 - Repentance

What are the primary differences, theologically, between Judaism, Messianic Judaism, and Christianity regarding repentance?

This week we continue to delve deeper into each on the categories we discussed at a high level 7 weeks ago. The primary High Level differences are:

* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Deity of Yeshua
* The role of Works
* The role of Faith
* Repentance

Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.

Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the the role of repentance.

Traditional Judaism

Traditional Judaism stresses three key actions to walking in a right relationship to G-D:
Prayer, Acts of Loving Kindness, and T'shuvah (Repentance). These 3 actions are all predicated on having Faith in the One True G-D of Abraham, Issac, and Jacob. For this article we will focus on T'shuvah (Repentance)

T'shuvah in Judaism is much more that feeling sorry for an action; it is making it right. This is a key concept. If a person sins against G-D; they are to confess the sin to G-D. If a person sins against another person; they are to confess both to G-D and to the one they acted against. In the case of a monetary or property damage, they are to pay back the damages, plus an additional amount for restitution.

In both cases (sin against G-D and sin against a person), the sign of true repentance is that the person turns from the evil action and does not do it again.

This definition is a far cry above what is generally thought of as repentance.

Traditional Christianity

Many traditional Protestant denominations teach (more by deed than word) a much softer, feel-good, type of repentance. Generally, the repentance demonstrated by most is a "I'm sorry G-D" type of feel-good repentance. Few ever teach that we must confess to our brother any wrong committed and make it right.

This is a general statement; there are some excellent churches and leaders that do not teach this "feel-good" repentance. Verbose confessions and crying do not necessarily make for true repentance. True repentance demands the person turn away from the sin!

Messianic Judaism

Messianic Jewish theology follows the concept of T'Shuvah in accordance to the teachings of our Great Rabbi (Yeshua). This form is consistent with that taught in Traditional Judaism.

Thus, sin against G-D must be confessed to G-D, and the person must turn from the sin.

Sin against man must be confessed to G-D and man, and restitution must be made.

In either case, the true test of whether that repentance was sincere, and whether it is accepted by G-D, is whether we turn from the sin!

Shalom - Rabbi Gavri'el

Original Sin or Propensity To Sin?

2007-06-28T10:47:00.000-04:00

What did man inherit, Adam's actual Sin, or Adam's Propensity To Sin?

The Talmud's teachings on Original Sin would surprise most Believers today, as the Rabbis normally teach that the concept of Original Sin is incompatible with Jewish thought. This statement, while correct based on what many denominations teach, belies some very significant parallels between the concept of Original Sin, the effects of Adam's sin on the world, and the Yetzer Hara (evil inclination).

The Rabbis teach that the effect of the sin in the Garden of Eden had repercussions on all subsequent generations. It is the direct cause of death which is the fate of every living creature. Similarly, they teach the taint of the sin of the Golden Calf on subsequent generations. This is considerably different from many Church denominations' often taught concept that man inherits sin (Yeshua taught man actually inherits the Sin Nature or Propensity To Sin). Thus, according to the Rabbis, while man is burdened by the consequences of sin, he is not personally responsible for the actions of his forefathers. This is consistent with the statement in Torah that G-D punishes the iniquity of the fathers to the 3-4 generation (not the 1000th), and that a son not be punished for the crimes of the father.

To expand the discussion, if we, as Messianics, believe man inherited the taint of sin (that is, the Propensity To Sin), we find ourselves in a more Biblically correct position that is consistent with that is taught by the Rabbis. When combined with the concept of the Yetzer Hara (evil inclination), a strikingly clear picture comes into focus. It is the inherited Propensity To Sin, coupled with the evil inclination, that must be overcome and mastered. This evil nature and Propensity To Sin can be overcome. This is the work of the Ruach HaKodesh, to live in us and have us follow the Torah now written on our heart. Thus, the death of Yeshua reconciles us to the Father, and the Ruach HaKodesh gives us the ability to then live out G-D's Torah, walking in the way of righteousness.

Blessings, Rabbi Gavri'el

Theological Differences Pt 6 - the role of faith

2007-06-20T11:52:00.000-04:00

What are the primary differences, theologically, between Judaism, Messianic Judaism, and Christianity regarding the role of Faith?

This week we continue to delve deeper into each on the categories we discussed at a high level 6 weeks ago. The primary High Level differences are:

* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Deity of Yeshua
* The role of Works
* The role of Faith
* Repentance

Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.

Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the the role of Faith.

Traditional Judaism

As stated last week, in traditional Judaism the results of Faith are seen as more important than Faith alone. While the concept of Works is very important, and "fixing the world" is a key concept, to characterize Judaism as Works-based would totally disregard the reason one does the Works - to sanctify G-D's Name!

Thus Faith in the G-D of Israel is key to an observant Jews relationship to G-D. Doing good Works is expressing that Faith.

Traditional Christianity

Traditional Protestant denominations stress Faith alone; some implying Works are not spiritual, thus are almost "evil." This view does not agree with Scripture, as Messiah often made it clear that concrete action is required to follow Him. Ya'akov (incorrectly translated James) states that "Faith without works is dead faith."

Rabbi Sha'ul (Paul) makes it clear that "the just shall live by faith." While many use this passage to their own destruction (see last weeks newsletter), the point is valid. Faith in the One True G-D, and His Messiah, are the basis for Salvation.

Messianic Judaism

Messianic Jewish theology varies; most groups state that Faith in the G-D of Isra'el and His Messiah are paramount. We as a Congregation hold to this opinion. While we do encourage good Works, we stress it is to be an outcome (fruit) of our Faith, not to earn Salvation.

This directly points to our belief in Torah. We are saved by Faith, not by keeping Torah. We keep Torah to walk in G-D's commands and as visible fruit of our Salvation.

In Summary - "We do not keep Torah to be saved, we keep Torah because we are saved!"

Next week we will address in detail the other Theological differences.

Shalom - Rabbi Gavri'el

Living as our Messiah

2007-06-20T11:48:00.000-04:00

We'd like to take a moment and clarify our direction as a Messianic Jewish Synagogue. There maybe some confusion regarding Hebrew-root Churches (which we are not) and Messianic Jewish Synagogues (which we are).

A Hebrew-root Church - is a body of believers that is seeking to understand the Hebrew roots of the faith. These bodies have many beliefs similar to ours. One outstanding organization supporting Hebrew Roots is First Fruits of Zion.

A Messianic Jewish Synagogue - is a body of believers (made up of Jews and former Gentiles) that not only seek to understand the Hebrew roots of the faith, but by extension, to live out their belief by living as their Messiah Lived. This belief is lived out in a Jewish context (as our Messiah did) and as part of the Jewish people.

In order to live out the life of the Messiah, we go beyond merely learning about "Jewish" Life. We must move towards adopting the Life of the Messiah. This means not only talking about the Torah He lived, but living and following the Torah ourselves (Not for salvation but as fruit of that salvation).

In essence we all are Messianic Hebrews (having crossed over from death to iife); whether Jew or former Gentile.

Is someone required to become a Jew to be saved? No, the Jerusalem Council made it clear in Acts 15 that one does not have to become a Jew to be saved. They also made it clear that the redeemed former Gentiles (having crossed over in Messiah) where to now learn G-d's commands (Acts 15:21) from the Jews. We should also note that nowhere in scripture are Jews commanded to live like Gentiles (give up Torah) to be saved. Though it is never commanded in scripture, that is exactly what the majority of the Church has been doing for the last 1700 years (or more).

A Messianic Jewish Synagogue teaches that we are not only to learn about the Messiah; we are to take on the life (live like) of the Messiah. That life expresses itself as a Jewish Lifestyle. We must never forget, our Messiah was born of a Jewish woman, of the tribe of Judah. Lived a Jewish life, and died as a Jew.

Some well intentioned people (or sometimes not so well intentioned) will consider this Messianic Jewish Lifestyle to be "Legalism". They will say we are "free" from the Law. The only problem is, is that true? 1 John Chapter 3 says:
1Jn 3:4 Everyone who keeps sinning is violating Torah - indeed, sin is violation of Torah.
1Jn 3:5 You know that he appeared in order to take away sins, and that there is no sin in him.
1Jn 3:6 So no one who remains united with him continues sinning; everyone who does continue sinning has neither seen him nor known him.
1Jn 3:7 Children, don't let anyone deceive you - it is the person that keeps on doing what is right who is righteous, just as God is righteous.
1Jn 3:8 The person who keeps on sinning is from the Adversary, because from the very beginning the Adversary has kept on sinning. It was for this very reason that the Son of God appeared, to destroy these doings of the Adversary.
1Jn 3:9 No one who has God as his Father keeps on sinning, because the seed planted by God remains in him. That is, he cannot continue sinning, because he has God as his Father.
1Jn 3:10 Here is how one can distinguish clearly between God's children and those of the Adversary: everyone who does not continue doing what is right is not from God. Likewise, anyone who fails to keep loving his brother is not from God.

Thus sin is a violation of Torah (verse 4) and anyone who keeps violating Torah has neither seen Him or knows Him (verse 6). Even more startling is verse 8 "The person who keeps on violating Torah (sinning) is from the Adversary".

So how then do we know what sin is? By knowing and following Torah.

Legalism is by definition, saying someone must do something (or not do something) to be saved. Have we ever said that a person must wear Tzitzit to be saved, or a kippa? The answer is, no we have not.

In a recent debate with Pat Donahue (Church of Christ) he stated we Messianic Jews were not saved because we followed Torah. That is true Legalism and is a gross perversion of Rabbi Sha'ul's (Paul's) writings. Paul never said to do away with Torah. He did say:
(Rom 7:12) So the Torah is holy; that is, the commandment is holy, just and good.
(1Ti 1:8) We know that the Torah is good, provided one uses it in the way the Torah itself intends.
In his writings on circumcision and other Jewish conversion rites; his condemnation was not on the practice, but on people thinking they had to do it to be saved. Thus Paul is not forbidding a Gentile from becoming a Jew, or forbidding Torah practices, but condemning them for believing they have to become a Jew to be saved (Some in the Two House movement comes dangerously close to this position by saying that those who are saved are really "lost" members of the House of Israel).

In summary, this began as a brief discussion on the difference between a Messianic Synagogue and a Hebrew Roots Church. It however has expanded to include what I hope is clarification on what we believe, teach and live.

We do not teach that all must live as we do to be saved. We ask the same in return. Our position is scriptural and on that day, when we stand before the Most High, it will be the blood of Messiah that redeems us. Hopefully it will be our life, lived as our Messiah did, that will enable us to hear "Well done my good and faithful servant". For our Messiah said: Mat 5:19 So whoever disobeys the least of these mitzvot (Commandments, i.e. Torah) and teaches others to do so will be called the least in the Kingdom of Heaven. But whoever obeys them and so teaches will be called great in the Kingdom of Heaven.

I think the words of the Master are the words we should learn from and live by.

Blessings Rabbi Gavri'el

What are the primary differences, theologically, regarding the role of works?

2007-06-13T11:51:00.000-04:00

What are the primary differences, theologically, between Judaism, Messianic Judaism, and Christianity regarding the role of works?

This week we continue to delve deeper into each on the categories we discussed at a high level 5 weeks ago.

Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.

Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Works.

Traditional Judaism

In traditional Judaism, the results of Faith is seen as more important than Faith alone. Thus, many traditional Jews will say "Judaism is a religion of deed, not creed," in contrast to their opinion of Christianity. This sometimes leads to charges that Judaism is Works based. While the concept of Works is very important, and "fixing the world" is a key concept; to characterize Judaism as Works based would totally disregard the reason one does the Works - to sanctify G-D's name!

Traditional Christianity

Traditional Christian doctrine is denominationally dependent with sometimes confusing and contradictory doctrines.

Catholicism stresses the importance of Works which sometimes leads to charges that they are relying on Works to be saved. This is a highly suspect claim as Works resulting from Faith are truer indicators' of a persons spiritual condition than Works or Faith alone.

Many Protestant denominations stress Faith alone; some almost implying Works are "evil". This is totally against Scripture, as Messiah said, "Take up your cross and follow Me." Thus, He is making it clear that a concrete action is required to follow Him. Ya'akov, incorrectly translated James, says that "Faith without works is dead Faith."

The singular fixation on "Faith alone" stems from Rabbi Sha'uls (Paul) statement that "the just shall live by Faith," (Rabbi Sha'ul is quoting Habakkuk 2:4). Thus, many Protestants give Paul more dominance than is proper, placing his words over that of the other Emissaries, and seemingly over the Messiah Himself. Scripture has to be taken in context, and all of Scripture consulted. Faith in G-D's provision for salvation is absolutely required, that is what Sha'ul is speaking of. He makes it clear in other places, as do the other Emissaries, that saving Faith in G-D's provision for Salvation spurs us to do Works that glorify G-D!

Messianic Judaism

Messianic Jewish theology varies; many groups follow the dominate Protestant theme that Faith is paramount, and that Works are of little importance. Others, including our Congregation, seek a more balance approach.

This approach is very consistent with Traditional Jewish thought, while fully recognizing the need for Faith in the One Who saves us and gives us the power to do the Works. We strive to walk by Faith, doing the good Works that have been given us to do. This brings praise to our G-D and His Messiah.

Most of us realize talk is cheap. Doing the Works G-D has given us to do on the other hand (loving others, helping the needy, bearing one another's burdens), etc., costs time, energy, and love. Which do you think betters exhibits the love of G-D; telling someone, who is cold and hungry, to be full and warm, or clothing and feeding them?

'Show me your Faith by your words; I'll show you my Faith by my Deeds'. Which one do you think the world will believe?

Next week we will address in detail the other Theological differences.

Shalom - Rabbi Gavri'el

The primary differences theologically regarding the Deity of Yeshua

2007-06-06T09:22:00.000-04:00

What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity regarding the Deity of Yeshua Ha'Nazaret.?

This week we continue to delve deeper into each on the categories we discussed at a high level 4 weeks ago.

Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.

Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the Deity of Yeshua Ha'Nazaret.

Traditional Judaism

In traditional Judaism neither Yeshua nor the Messiah in general is seen as divine (G-d). It is believed that the Messiah will be only a man, like King David, or Moshe (Moses). This is THE KEY POINT OF DISPUTE related to Jewish understanding and willingness to consider Yeshua as the Messiah. While Yeshua's (as claimed by traditional Judaism) failure to bring world-wide peace (see last weeks teaching), is an often claimed point of dispute, in fact it is the claim to Deity that is theologically the main issue.

To a Jew, the idea of there being another G-d goes directly against the Shema ("Hear oh Israel, the L-rd is G-d, the L-rd is one!") stated in the Torah. This is a very important point and has led many Jews to consider Christianity to be idolatrous. Thus even today, when most Jews are willing to concede that Christian belief in the Trinity is not idolatry, many of the most orthodox sects still believe it is. Some ultra orthodox Rabbi's even go so far as to say Christians will not have a place in the world to come due to this supposed belief in three g-ds.

Traditional Christianity

The traditional Christian belief concerning Messiah recognizes Yeshua as G-d. However, there is much confusion on what this means. The concept of the Trinity, while that word itself is not used in Scripture, is implied by several key verses. These verses are not, as some claim, an invention of Rabbi Sha'ul (Paul), but are spread through the Gospels and other books of the Renewed Covenant. We will look into the sections concerning Yeshua's Divine nature in a future article. For now let's concentrate on the popular concept of the Trinity and the misunderstandings that have arisen due to poor teaching on the subject.

The Trinity is often misunderstood by both Moslems and Jews as belief in 3 g-ds. In Islam, it is the Father, Son and Mary who are stated to be the Trinity. Many others, even professing Christians, do not understand the principle. Often the Father is pitted against the Son (from Gnosticism, Marcionism, and other similar beliefs), with the Father portrayed as mean, vengeful and judgmental, while Yeshua is seen as only mercy and grace (one only has to read Revelation to see that this is an incorrect view). This point of view ranges from subtle to blatant depending on the denomination. This separation is a complete distortion and invalidates the Shema (stated above). Yeshua Himself says, "If I do not do the works of My Father, do not believe Me, but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father" (John 10:37-38).

Thus we see by Yeshua's own words that He walks in total oneness with the Father and does not act a separate "god." Yeshua makes a point to tell us to pray to the Father, not to Him. The Emissaries (Apostles) likewise teach us to Pray to the Father, in Yeshua's name. Is praying to Yeshua improper? What we can say for sure is there is no place where we are instructed to!

Messianic Judaism

Messianic Jewish theology varies; some groups are strict Trinitarians, while others do not believe in the Deity of Yeshua. Denying the Deity of Yeshua has many problems, and ignores the fact that He receives Worship, and says that He and the Father are one! Messianics often can fall into the same problems as described above, seemingly making G-d into 3 "gods". Messianics often follow certain Denominational leanings, elevating one part of G-d over the other. For example, those having a Pentecostal leaning may stress the Ruach HaKodesh (Holy Breath or Spirit).

So where do we as a congregation fit? We totally agree that Yeshua is G-d, and that the Ruach HaKodesh is G-d. We however strongly deny any hint of 3 "gods." To do otherwise is to violate the Shema which is absolute! So how is it possible Yeshua is both G-d and man? The key is an understanding of the Shechinah - The visible resting place of G-d. The Shechinah is a Chaldee (Babylonian) word used to describe the point where G-d's presence rests on the Earth: specifically, in the Tabernacle and Temple. The ancient Rabbis teach us that the Shechinah (Glory) of G-d departed the Temple before it was destroyed in the 6th century. This view of the Shechinah departing is confirmed in Ezekiel chapter 10. Thus the Shechinah is G-d visible in time and space. This in no way diminishes our G-d and King, who still ruled from His throne in Heaven.

What about the Ruach HaKodesh? The Rabbi's tell us the Ruach had departed Israel in the 5th century thus that is why prophecy ceased. The Rabbi's clearly identify the Rauch as being part of G-d, not a separate god.

We believe that Yeshua is the G-d man. His body was physical, having been born of Miriam (Mary). His Spirit was fully G-d, making Him the Shechinah (the visible resting place of G-d on earth). Part of G-d, fully G-d, but in no way separate or independent of the Father. Likewise the Holy Breath is Part of G-d, fully G-d, but in no way separate or independent of the Father.

In order to convey this in a cohesive manner, without using confusing terms; we teach The Will (Father), Word (Yeshua) and Breath (Holy Breath or Spirit) of G-d. This has the same meaning as the Trinity, but stresses the oneness seen in the Shema - Hear oh Israel, the L-rd is G-d, the L-rd is one.

Next week we will address in detail the other Theological differences.

Shalom - Rabbi Gavri'el

The primary differences theologically regarding the Messiahship of Yeshua Ha'Nazaret?

2007-06-04T09:53:00.000-04:00

What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity regarding the Messiahship of Yeshua Ha'Nazaret?

This week we continue to delve deeper into each on the categories we discussed at a high level 2 weeks ago.

Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.

Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was Messiahship of Yeshua Ha'Nazaret.

Traditional Judaism

In traditional Judaism, Yeshua is not seen as Messiah. This belief is based on the concept that the Messiah will bring universal peace and reestablish Jerusalem. Messiah as both a Kingly Messiah and the Suffering Servant was an established principle in Rabbinic thought until the Middle Ages. Since that time the Suffering Messiah has been replaced totally with a Kingly Messiah. Passages speaking of a Suffering Servant such as Isaiah 53 were reinterpreted to being the Jewish people or the nation's suffering. Thus, Yeshua's failure to bring world-wide peace is seen as proving He is not the Messiah.

Traditional Christianity

The traditional Christian belief concerning Messiah recognizes Yeshua as Messiah. He is seen as both the Suffering Messiah (1st coming) and returning Kingly Messiah who will establish peace (2nd coming).

Messianic Judaism

Messianic Jewish theology agrees with traditional Christianity theology in that Yeshua is the Messiah. We believe in both the Suffering Messiah (1st coming) and returning Kingly Messiah who will establish peace (2nd coming). Passages in Isaiah are seen as picturing a Suffering Messiah that will heal and bring salvation.

Next week we will address in detail the other Theological differences.

Shalom - Rabbi Gavri'el

Primary differences theologically regarding the Oral Torah?

2007-05-22T09:55:00.000-04:00

What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity regarding the Oral Torah?

This week we continue to delve deeper into each on the categories we discussed at a high level 2 weeks ago.

Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.

Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Oral Torah.

Traditional Judaism

For many in traditional Judaism, the Oral Torah and teachings of the Sages and Rabbis has become more important than the Written Torah. Thus, many modern practices do not follow the Torah, but instead, follow the teachings of the Rabbis. An example, stated last week, is that Biblically Jewishness is determined by the father (paternal descent), however the Rabbis determined that one's Jewishness is determined by the mother (maternal descent).

The famous story (see last week's newsletter) concerning the authority of the Rabbis has Rabbi Eliazar debating Halacha (Jewish legal rulings) with a group of Rabbis. The point of the story was (in traditional Judaism) even miracles and voices from Heaven should not influence the Rabbi's since the Holy One, Blessed be He, gave the right to make these decisions to the Rabbis'. From this story, one can see that Rabbinic teaching has evolved to the point where the Rabbis believe they can interpret the Torah, based on their authority, in ways that are binding and that do not necessarily agree with the p'shat (simple reading or meaning) expounding in Torah.

Many modern observances, such as not mixing meat and dairy, are based on Talmudic decisions by the Rabbi's. Not all decisions seen in the Oral Traditions are to be avoided, as we will see in the section on Messianic Judaism.

Traditional Christianity

The traditional Christian belief concerning the role of Oral Torah are best summed up as "Oral Torah has no value to followers of Jesus".

This view is unfortunate as many of the misunderstandings held by Christians about Jews results from this aversion to understanding the Oral Torah and the rabbinical rulings issued within Oral Torah. Thus most believe Judaism is a works based religion where you earn points to get to G-d. That is not a correct understanding. It is also worth nothing that the Oral Torah can teach us much about the life of our Messiah.

Messianic Judaism

Messianic Jewish theology generally believes Oral Torah has value as commentary, history, and to gain understanding of how the Rabbi's interpreted certain issues. Statements such as "an eye for an eye" interpreted by our Christian Brothers means literally inflicting the same injury on the person causing the injury as that of the injured party. Thus if someone gouges out your eye, you should gouge out theirs. In the Oral Torah an "Eye for an eye" is taught to mean monetary compensation. This a valid understanding as can be seen by the context of the surrounding verses in that passage.

Many teachings of The Messiah are echoed in the Oral Torah and additional information about the meanings of those teachings can be gleaned by developing an understanding of the Talmud. These gleanings add depth and further definition to the teachings of The Master. The Oral Torah & Talmud also teach us about the issues and thought processes of our people. Thus the Oral Torah and Talmud deserve to be treated with respect and understanding. They are not to be held to the level of Divine Revelation.

In a nutshell, where the Oral Torah & Talmud add value, utilize them, when they contradict The Scriptures or the Master, ignore them. We must all learn to be able to "eat the meat and spit out the bones" when it comes to reading any extra Biblical information. The same applies to books on Martin Luther, the Anti-Nicene Fathers, etc. we all must learn to discern the truth of G-d and not merely read the words of men.

Next week we will address in detail the other Theological differences.

Shalom - Rabbi Gavri'el

Rabbi Kaduri Reveals name of the Messiah

2007-05-22T09:47:00.000-04:00

Monday, April 30, 2007
Rabbi Reveals Name of the Messiah
Shortly before he died, one of Israel's most prominent rabbis wrote the name of the Messiah on a small note which he requested would remain sealed until now. When the note was opened, it revealed what many have known for centuries: Yehoshua, or Yeshua (Jesus), is the Messiah.

A few months before he died, one of the nation’s most prominent rabbis, Yitzhak Kaduri, supposedly wrote the name of the Messiah on a small note which he requested would remain sealed until now. When the note was unsealed, it revealed what many have known for centuries: Yehoshua, or Yeshua (Jesus), is the Messiah.

With the biblical name of Jesus, the Rabbi and kabbalist described the Messiah using six words and hinting that the initial letters form the name of the Messiah. The secret note said:

Concerning the letter abbreviation of the Messiah’s name, He will lift the people and prove that his word and law are valid.

Thisis I have signed in the month of mercy,
Yitzhak Kaduri

The Hebrew sentence (translated above in bold) with the hidden name of the Messiah reads: Yarim Ha’Am Veyokhiakh Shedvaro Vetorato Omdim

The initials spell the Hebrew name of Jesus, Yehoshua. Yehoshua and Yeshua are eectively the same name, derived from the same Hebrew root of the word “salvation” as documented in Zechariah 6:11 and Ezra 3:2. The same priest writes in Ezra, “Yeshua son of Yozadak” while writing in Zechariah “Yehoshua son of Yohozadak.” The priest adds the holy abbreviation of God’s name, ho, in the father’s name Yozadak and in the name Yeshua.

With one of Israel’s most prominent rabbis indicating the name of the Messiah is Yeshua, it is understandable why his last wish was to wait one year after his death before revealing what he wrote.

When the name of Yehoshua appeared in Kaduri’s message, ultra-Orthodox Jews from his Nahalat Yitzhak Yeshiva (seminary) in Jerusalem argued that their master did not leave the exact solution for decoding the Messiah’s name.

The revelation received scant coverage in the Israeli media. Only the Hebrew websites News First Class (Nfc) and Kaduri.net mentioned the Messiah note, insisting it was authentic. The Hebrew daily Ma'ariv ran a story on the note but described it as a forgery.

Jewish readers responded on the websites' forums with mixed feelings: “So this means Rabbi Kaduri was a Christian?” and “The Christians are dancing and celebrating,” were among the comments.

Israel Today spoke to two of Kaduri’s followers in Jerusalem who admitted that the note was authentic, but confusing for his followers as well. “We have no idea how the Rabbi got to this name of the Messiah,” one of them said.

Yet others completely deny any possibility that the note is authentic. Kaduri’s son, Rabbi David Kaduri, said that at the time the note was written (September 2005), his father’s physical condition made it impossible for him to write.

KADURI'S PORTRAYAL OF THE MESSIAH

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What are the theological differences between Judaism, Messianic Judaism, and Christianity regarding the Torah?

2007-05-16T13:08:00.000-04:00

What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity regarding the Torah?

This week we will begin to delve deeper into each on the categories we discussed at a high level last week. Before we begin, a brief disclaimer. We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.

Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Torah.

Traditional Judaism

In traditional Jewish beliefs The Torah is core to Jewish life and thought. While that is still true, in many parts of Judaism, the Written Torah has become less important that the Oral Torah and teachings of the Sages and Rabbis. Thus some modern practices do not follow the Torah, but instead the teachings of the Rabbi's. An example, Biblically Jewishness is determined by the Father (Paternal descent), however the Rabbi's determined that ones Jewishness is determined by the mother (Maternal descent).

There is a famous story recorded in the Talmud concerning the authority of the Rabbi's. Rabbi Eliazar (a very famous Rabbi from right after the time of Messiah) was debating a certain point of Halacha (Jewish legal rulings) with a group of Rabbis. No matter how he tried, he was not able to get them to agree to his view. At this point he stated, 'if that carob Tree moves will you agree with my ruling?'. The tree then moved over many feet. The other Rabbis were not impressed, saying 'what does a Carob tree have to do with this ruling'. Rabbi Eliazar then said, 'if this stream flows backward will you agree?'. At that point the stream began to flow backward. The other Rabbis again stated, 'what does water have to do with this decision?'. That this point Rabbi Eliazar proclaimed, 'if a voice from Heaven (Bat Kol) tells you I am right, will you then agree?'. A booming voice from Heaven then proclaimed, 'Rabbi Eliazar is correct'. To this the other Rabbis exclaimed, 'even a voice from Heaven does not matter as the Holy One, Blessed be He, gave the right to make these decisions to the Rabbis'.

From the above story paraphrased from the Talmud, one can see that Rabbinic teaching has evolved to the point where the Rabbi's can interpret the Torah, based on what they believe is their authority, in ways that are binding and that do not agree with the p'shat (simple reading or meaning) expounding in Torah.

It was these type rulings, not the written Torah, that Yeshua disagreed with, often stating the oral traditions were contradicting the written Torah.

Traditional Christianity

In traditional Christian beliefs concerning the role of Torah are best summed up by 2 positions: 1. The Torah has little relevance for today as "Jesus freed us from the Law" and it is painted as a huge burden, 2. Some denominations (Baptist being one) separate the Torah into distinct sections such as: Ceremonial Law, Moral Law and Civil Law and then state we are to follow the Moral law, but not the Civil or Ceremonial.

Let's look at these 2 approaches in a little more depth:

1. Free from the "burden of the Torah" - This view is expounded by most modern Christians, either consciously on sub-consciously. The view is based on Rabbi Sha'uls (Paul) statements about the "Law being nailed to the cross" amongst others. These arguments have serious flaws; some of which are:
* Sha'ul says the Torah is good and Holy, and that all scripture is good for doctrine. The B'rit Chadsha (New or Renewed Testament) was not completed when Paul and others commented about the importance of following the Scriptures.
* Yeshua said not one yod or tittle of the Torah would pass away.
* Yochanan (John) says "sin is a violation of Torah" and that anyone who keeps violating Torah (sinning) does not know G-d.

It is sad, but true, that many who call Messianics "Legalistic" are themselves the ones who are Legalistic and as such are judging and bringing about judgment and condemnation on themselves. In a recent debate with Rabbi Micha'el, Pat Donahue from the Church of Christ had the audacity to say the we (Messianics) were not saved because we kept the Torah. That statement shows that He, and those in the Church of Christ who agree, are themselves judging others and thus bringing the judgement of G-d upon themselves. Pat believes that the Torah is completely done away with and that the "Law of Christ" only is what we are to follow. That supposition is totally inaccurate, even by Paul's words and totally violates both the words of The Messiah and His Emissary Yochanan (John 1 Chapter 3).

This can be further proven by the fact that Paul himself kept Torah after He became a believer (Acts 21 where Paul takes a Nazarite vow). Paul even calls himself a Pharisee.

Pat Donahue even made a statement that proved the point. Rabbi Micha'el asked if Beastiality was prohibited as it is not mentioned in the New Testament. Pat Donahue responded it was fornication. Then proceeded to quote that fornication was any immoral sexual practice defined in the Law. The only problem is the Law he was using to define Beastiality was the Torah, making our point that the Torah is still to be followed.

2. Following the Moral Law only. While this approach has much more validity than the above, it too has flaws. Many Commandments fit into more than one group. The commandment for Shabbat is as much a moral law as it is a ceremonial and civil law. Scripture also does not separate the Torah into sections. Many Ceremonial laws will be practiced in The Messiah's Kingdom, including sacrifice, the Feasts and the Levitical Priesthood. Additionally, many Civil Laws, while they cannot be followed literally today, still provide guidance. An example is the command to stone a witch. We today do not have the authority to stone witches under our current legal system (this included fortune tellers, etc.). We can however see that the behavior is prohibited by Adonai, and as such, we should not have any part in it, associate closely with those involved in witchcraft, or condone their behavior.

Messianic Judaism

Messianic Jewish theology believes The Torah is the core of Jewish life and thought. As such it is central to living a life of obedience to G-D. While keeping Torah does not save us, it clearly shows us how to live a life pleasing to G-D.

The aspect of obedience to Torah is clearly defined by Adonai as having promises of Blessing attached. Thus by living out the Torah, Adonai has promised to protect us and keep us from harm and provide for us. This protective aspect is very important. Many of society's ills would be cured immediately by keeping of Torah.

Imagine: no abortion, no murder, no poverty, no sexually transmitted diseases, no unwed mothers, no prostitution, no stealing, no illegal drugs, etc.

To the charges of Legalism, we are not saved by keeping Torah, and neither was Abraham, Moses, Joshua, David, The prophets, or any other follower of Adonai. We do not tell our Sunday Brothers they must keep Shabbat to be saved.

Pat Donahue made the statement in the debate mentioned above, if you keep Shabbat you must also keep New Moons, Passover, Yom Kippur and Succoth. To this our reply is; this is a problem, please make us worship Adonai more on His Appointed Times (Moedim)!

No, Messianic Jews should never be Legalistic, why, because we are free, free to live the Torah by the power of Adonai living in us.

Next week we will address in detail the other Theological differences.

Shalom - Rabbi Gavri'el

What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity?

2007-05-08T09:00:00.000-04:00

This question will probably run over several weeks depending on the level we choose to go in exploring the Theological differences. First let's explore the high-level differences. Then in subsequent articles we can dive down to get more detail.

Before we begin, a brief disclaimer. We do not believe everyone has to believe exactly as we do to have a relationship with G-d, and for that relationship to result in that person spending eternity with G-d. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved". We do not want to be dogmatic about exactly what that means as differing views, which all have creditability, can be held. We also want to say that both Christians and Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-d and will inherit the Kingdom.

Theologically, Judaism, Messianic Judaism, and Christianity can be seen as (in our opinion) having started out as a common road, that around the 70 - 200 ce (AD) time frame split into 3 separate paths.

The primary differences can best be summed up around:

* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Diety of Yeshua
* The role of works
* The role of Faith
* Repentance

Let's examine each of these at a high level for the 3 groups.

Traditional Judaism

Traditional Jewish beliefs would answer the list above thusly:

* The role of Torah - The core of Jewish life and thought. In many parts of Judaism, the Written Torah has become less important that the Oral Torah and teachings of the Sages and Rabbi's
* The role of Oral Torah - along with the teachings of the Sages and Rabbi's Oral Torah has become the dominate force behind Halacha (How you are to walk, Jewish Law). These teachings are summed up in the Talmud, Mishneh Torah, Shulhan Arukh, and other Rabbinic texts
* The Messiahship of Yeshua Ha'Nazaret - denied by traditional Jews, most now see Yeshua as a good Rabbi who taught Torah.
* The Diety of Yeshua - denied by traditional Jews, previously seen as a form of idolitry.
* The role of works - Important as concrete evidence of following the commandments of G-d.
* The role of Faith - Faith in G-d is the basis for all Torah belief
* Repentance - Key to forgiveness of sins, must be both to G-d and the person wronged. Thus if you steal, to be forgiven you have to make restitution.

Traditional Christianity

Traditional Christian beliefs would answer the list above thusly:

* The role of Torah - Little relevance for today as "Jesus freed us from the Law". The Torah is seen as a huge burden.
* The role of Oral Torah - no relevance at all. However, it should be noted that the Church has substituted it's own oral law in the form of the Catacism, Works of the Early Church Fathers, and Denominational rulings.
* The Messiahship of Yeshua Ha'Nazaret - central doctrine of the faith.
* The Diety of Yeshua - central doctrine of the faith. Confusion exists within the Church as to exactly what this means, and the relationship between the Father, Son and Holy Spirit (more on the confusion in the future).
* The role of works - varies depending on denomination, with Catholics putting great weight on works, while many Protestant denominations place little importance on them, with Faith and "acting in the Spirit" seen as superior.
* The role of Faith - Faith is taught as all that is required for a right relationship with G-d by many denominations, while others see a balance between Faith and action.
* Repentance - Key to forgiveness of sins for many denomination, seen as of little importance for others. Repentence is seen as almost entirely between man and G-d.

Messianic Judaism

Messianic Jewish theology would answer the list above thusly:

* The role of Torah - The core of Jewish life and thought. Central to living a life of obedience to G-d. Does not save us, but shows us how to live a life pleasing to G-d.
* The role of Oral Torah - along with the teachings of the Sages and Rabbi's are viewed as valuable commentary. The writings of the Tannim (Teachers prior to 200 CE) are regarded more highly than later rulings. Never to be followed if they contradict scripture or the word of Yeshua The Messiah.
* The Messiahship of Yeshua Ha'Nazaret - Essential to the Faith. If Yeshua is not the Messiah, we are dead in our sins and trespasses.
* The Diety of Yeshua - Very important to our faith, we do not see Yeshua as 1 of 3 "g-ds" running the universe. Instead we view Him as part of G-d, 100% the same essence of G-d. Thus there is one G-d, not 3 (this will be discussed in detail in the future).
* The role of works - Important as concrete evidence of "loving" G-d and "loving our neighbors as ourselves".
* The role of Faith - Faith in G-d is the basis for all our belief
* Repentance - Key to forgiveness of sins, must be both to G-d and the person wronged. Thus if you steal, to be forgiven you have to make restitution.

As you can see, Messianic Judaism has elements of both traditional Judaism and Christianity.

Next week we will address in detail these Theological differences.

Shalom - Rabbi Gavri'el

Rosh Chodesh

2007-05-08T08:58:00.000-04:00

Rosh Chodesh
By D. Thomas Lancaster, FFOZ

(Excerpts Condensed from Torah Club Volume Five, used by permission from First Fruits of Zion, www.ffoz.org)

The first day of the biblical month is called Rosh Chodesh (??? ???), which literally means 'a new head' and is understood to mean the 'first of the New Month.' A Rosh Chodesh occurs when the first crescent of the New Moon appears in the sky. Note that the biblical Rosh Chodesh is not the same as the English "New Moon." Rather the Rosh Chodesh moon is ordinarily the first visible crescent of the new lunar cycle.

The middle of the biblical month is a full moon. The end of the biblical month occurs when the moon disappears completely from the sky.

Most of the Ancient Near East determined their calendars according to the lunar phases. In that regard, Israel was not unique.

In the Torah, the commandment of identifying and declaring the new moon was addressed only to Moses and Aaron (Exodus 12). Were it addressed to the entire community, the determination of the calendar would be arbitrary and subject to all sorts of discrepancies. For that reason, this commandment has always been regarded as a function of the Sanhedrin, i.e. the leadership of Israel.1

However, in the Fourth Century, the Roman government officially forbade the Sanhedrin from convening and determining the New Moon. The Jewish community throughout the diaspora was left to their own devices for determining the calendar. The result was uncertainty over festival days, discord between communities and general chaos. A cloudy day could change the day one celebrates Passover! As a result, the method of determining the moon by observation alone fell into disuse. Astronomical projections were made to fix the calendar in advance. Rabbi Hillel II created a fixed calendar that all Israel could use.

The advent of the Rosh Chodesh is customarily announced in the synagogue on the Shabbat before it occurs. This tradition arose in ancient times as a means of keeping the community informed about the Biblical calendar. A special congregational prayer, petitioning G-D for a good month, accompanies the announcement of the day on which the New Moon will occur.

May it be Your will, L-RD, our G-d and the G-d of our fathers that You make new this month upon us for goodness and for blessing. May You give us a long life-a life of peace; a life of goodness; a life of blessing; a life of sustenance; a life of physical health; a life in which there is fear of heaven and fear of sin; a life in which there is no shame nor humiliation; a life of wealth and honor; a life in which we will have love of Torah, fear of G-d; a life in which the L-RD fulfills our heartfelt requests for the good. Amen, Selah. (Shabbat Petition of the coming New Month)

Although the New Moon is an appointed time, it is not a Sabbath, nor is there a commandment to assemble on it for a 'holy convocation.' We know from the book of 1 Samuel that King Saul used to hold a two-day banquet on the New Moon.2 We know that the prophets taught on the Sabbaths and New Moons.3 Shofars were sounded on the New Moon.4 In the Messianic kingdom to come, "it shall be from new moon to new moon and from Sabbath to Sabbath, all mankind will come to bow down before Me," says the L-RD. (Isaiah 66:23)

According to some traditions, the New Moon is a holiday for women. The Jerusalem Talmud reports that women are given the extra holiday on which they are to be free from their usual duties as a reward for not contributing their jewelry to the golden calf project.5 Fathers and husbands may be wise to take on an extra load of duties on the New Moon to give their daughters and wives a break.

For Believers, the celebration of the new moons carries great significance. Not only are they calendar events, but also the cycle of the moons speaks to the new birth and recreation which is ours in Messiah. Just as the moon is born again, we are renewed in Messiah. It is the festival of the born again.

Rosh Chodesh Special Readings:

Haftarah: Sh'mu'el Alef (1 Samuel 20:18-42)
B'rit Hadashah: Colossians 2:16-17; Revelation 21:1 - 22:5

Eschatology Debate After-Report

2007-05-05T14:51:00.000-04:00

Just arrived home. The debate went very well over all; I was a little weak in the first half (I don't play defense well), but I think I rallied back strong on my own affirmative argument. Probably my biggest blunder was accidentally (and repeatedly) calling Don "Pat." He took it in good grace and humor and gave me a friendly ribbing for it.

Having met Don Preston face-to-face, I can say with all honesty that he's as much a gentleman in person as he is over the phone and email. Don, if you read this, thank you very much for a wonderful and challenging debate, for your good grace and humor, and please thank your sister for Steve, my parents, and me for the wonderful cinnamon buns.

We've got some editing work left to do, including me needing to organize my slides for easy-ripping to video, so it'll probably be a few weeks before its available. When it is, I should have them available on the Hebrewroot.com website--along with some new articles that Don's arguments during the debate.

Service is about to begin here at Congregation Beth HaMashiach, so I've got to run.

Shabbat Shalom!

Ask the Rabbi - How did Messianic Judaism and Christianity split? Pt 2

2007-05-01T12:28:00.000-04:00

Continuing from last week, we will discuss how Judaism, Messianic Judaism, and Christianity have drifted so far apart. How did the split occur?

This week we will address the split with Christianity. As we discussed last week, by 70-135 CE (AD) Messianic Jews had by and large been excluded from the traditional Synagogue. What is more surprising is, by this same time frame, they were beginning to be squeezed out of the Church.

Up until 50-60 CE, belief in Yeshua as Messiah had been predominately held by Jews. With the success of Rabbi Sha'ul (Paul) and others this began to change rapidly. The Gentile world it seems was ripe to harvest. The former gods of Greece and Rome were seen as powerless and ineffective. Into this vacuum came the news of the true G-d, offering forgiveness and eternal life. Many Gentiles gladly received the good news.

This influx of Gentiles originally were being taught by Jewish Believers within the context of Judaism. That did not last as the events resulted in many Jews being expelled from major cities, one of which was Rome. This happened at about the Time Sha'ul was writing Romans. Without the Jewish Messianic Leaders instructing them, new Gentile converts were left on their own to learn and teach. Without the depth of understanding in Jewish Customs and Theology, minor changes in direction began to be seen. One good example is seen in Sha'uls writings on not judging another for Holidays or what they eat. Often seen as against Kosher and the Feasts of G-d, they are exactly the opposite. As Jews returned to Rome, the emerging Church began to ridicule their keeping Kosher and the Feasts of Adonai.

Gentilization of the Body & the rise of Gentile Bishops

Another major issue was growing, as the Church was becoming more Gentile, certain Gentile leaders sought ways to lessen the Authority of Jerusalem (Jerusalem Council) on their Churches. Ignatius is the first known Christian writer to put great stress on loyalty to a single bishop in each city (Source Wikipedia). Ignatius is also claimed to be the first known Christian writer to argue in favor of Christianity's replacement of the Sabbath with the Lord's Day:

" Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace.... If then those who had walked in ancient practices attained unto newness of hope, no longer observing Sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny ... how shall we be able to live apart from Him? ... It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity - Ignatius to the Magnesians 8:1, 9:1-2, 10:3, Lightfoot translation."

He is also responsible for the first known use of the Greek word katholikos, meaning "universal," to describe the church, writing:

"Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church. It is not lawful to baptize or give communion without the consent of the bishop. On the other hand, whatever has his approval is pleasing to God. Thus, whatever is done will be safe and valid. - Letter to the Smyrnaeans 8, J.R. Willis translation."

Ignatius of Antioch is credited by some for being one of the first Church Fathers to extol the value of the Eucharist and its Real Presence (becoming not bread and wine but the actual body & blood of Messiah.)

Note several items: 1. a Bishop is required to administer the L-rd's Supper, showing Ignatius's view on the primacy of Priests and Bishops 2. his insistence on not following the Jerusalem council 3. his move away from being part of Judaism, 4. his proposing the Bishop has the authority to change the Sabbath to Sunday.

Ignatius, in a real way, was the beginning of a conscious effort by the Gentile Church to remove all Jewishness from belief in Messiah.

The fall of Jerusalem resulted in the expulsion of Jews and the loss of the Jerusalem Council as the predominate force on Messianic Practices. Into this vacuum, men like Ignatius were able to exert Gentile control over the believers. This trend continued with subsequent years bringing more Gentiles in the body, with a corresponding lessening of Jewish practice.

According to Eusebius' History of the Church 4.5.3-4: the first 15 Bishops of Jerusalem were "of the circumcision" (Jews). From that time forward, Jerusalem has never had a Jewish Bishop.

135 CE revolt

The 135 CE (AD) revolt resulted in Jews being treated as enemies of the State. Gentile believers, who now made up the large majority, sought ways to distance themselves from the Jews to reduce persecution. During this time Sunday worship became the normal practice. By the end of the 2nd century Easter was replacing Passover as the celebration of the death and resurrection of Messiah.

Heresy

The 2nd century also brought the beginnings of paganistic beliefs (Mother-son religion, Mithras worship, etc.) being incorporated into the Church. Additionally, the "New" Testament was becoming the primary focus, while the "Old" Testament was being reinterpreted only to stories that showed Judaism in a negative light. Mass Heresies such as Marcionism arose. Marcion taught that reformation was needed. "This reformation was to deliver Christendom from false Jewish doctrines by restoring the Pauline conception of the gospel, - Paul being, according to Marcion, the only apostle who had rightly understood the new message of salvation as delivered by Christ. In Marcion's own view, therefore, the founding of his church - to which he was first driven by opposition - amounts to a reformation of Christendom through a return to the gospel of Christ and to Paul; nothing was to be accepted beyond that." (Source Wikipedia)

Polycarp (a Talmidim or disciple of John) called Marcion "the first born of Satan." Marcion proposed to remove the entire Tanakh (Old Testament) from the Church and follow only Paul.

Many Churches today are unknowingly actually following the teachings of Marcion. Many other similar heresies arose including the Gnostics which are so hyped today with the Gospel of Judas and the Gospel of Mary.

Church Councils

The Councils of Laodicea, Nicaea, Laodicea 2, etc. progressively distanced believers from their Jewish Messiah. Many Biblical practices were outlawed by the Church including: keeping Shabbat, circumcision, keeping of the Feasts G-d commanded, etc. "The Council of Laodicea of around 365 decreed: Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema (accursed) from Christ." (Source Wikipedia).

The council of Nicaea in 325 CE forcibly separated the resurrection of the Messiah from Passover. The ruling was so crafted that Passover and Easter would never fall together (It is an interesting note that the planners were not as smart as they thought, for First Fruits not Passover is the date of the Resurrection, and that has continued to occur, several times in out generation).

Expulsion & Inquisition

Once the Biblical Jewish practices were denounced, the next step was enforcement. This enforcement took many forms, from excommunication to extermination. In Spain Columbus sailed on the very day Jews were expelled. Believers, if they practiced any Biblical Jewish practices were forced to confess, many times under extreme torture, and often murdered. "The historian Hernando del Pulgar, contemporary of Ferdinand and Isabella, estimated that the Inquisition had burned at the stake 2,000 people" (In just the beginning decade).

The ultimate tragedy occurred when Adolph Hitler and the Nazi's killed 6 million Jews. This was not religiously motivated as many were Believers in Messiah. All that was required is for 1 of your grandparents to be a Jew and you were to be exterminated.

Legalism & Today

The final chapter is not yet been written. What is obvious is that Jew's are still persecuted and hated today. Even within the Church, Messianic's and Messianic Jews are often accused of being legalistic. This happened recently in Rabbi Micha'els debate with Pat Donahue from the Church of Christ. Pat stated that Messianic's are not saved because we keep the Torah. He is not the only one the feel that way, while Evangelicals generally are somewhat supportive, the moment our views cross theirs, out comes the Judaizer label.

Imagine the scene today, a Jewish couple has heard about the Messiah, and they have trusted in Him. They seek a place to worship. On their second visit they are invited to a cook-out. Arriving the first thing they are handed is a nice big Pork chop or rib. When they politely decline, the person asks why? They explain that they are Jews and don't eat pork. The person who offered the nice ribs, confused, goes and gets the Pastor or Elder. The Elder or Pastor says 'why you can eat that now, your not under the law'. This pattern repeats itself, first for Passover, then the Holy Days. When Christmas and Easter roll around this couple is supposed to be putting up a tree and hunting Easter Eggs. If they don't, they are probably shunned, or a least given a strong talking to by the Pastor who explains they are to leave that "Jewish stuff" behind, that Christ freed them from it.

If the couple above agrees with the Pastor; he has unknowingly done what 2000 years of persecution and even Hitler could not do. He has caused the Jewish people to cease to exist!.

Next week we will address how Judaism, Messianic Judaism, and Christianity are different Theologically and how they each interpret scripture.

Shalom - Rabbi Gavri'el

How did Judaism, Messianic Judaism and Christianity split? Pt.1

2007-04-26T08:45:00.000-04:00

One of the most challenging issues of our time is how Judaism, Messianic Judaism, and Christianity drifted so far apart. How did the split occur? This week we will address the split with Judaism.

Most Rabbi's, Scholars, & Pastors would agree that all three began with the same root: namely with the Patriarchs and the G-D of Abraham, Issac & Jacob.

From this beginning, all three branches move forward to Moses and Mt. Horev. All agree on Moses and the giving of the Torah to Isra'el.

Next came the Prophets, then Kings, captivity, and finally the silent years (no recorded Prophets, but definitely not silent for these 400 years). During the silent years, Isra'el saw Alexander, revolted against Antiochus, and were occupied by Rome.

During these silent years, Judaism begin to split into several factions: Sadducees (Priests who followed only the Torah), Pharisees who followed Torah, Oral Torah, and the other writtings of the Tanakh (1st Testament), Zealots who mainly wanted freedom from Rome, Essenes who believed the entire Temple Priesthood was corrupt, and other smaller groups.

Splits even developed between Pharisees, with some following the teachings of Rabbi Hallel, and others following Rabbi Shammai. Additional splits occurred geographically between Jerusalem and the Galilee.

Into this mix, we must add a high expectation for the coming of a deliverer - Messiah! The deliverer would throw off Roman occupation and restore righteousness to the House of Israel.

About 5 BCE, in a small town outside of Jerusalem, a young women gave birth to a small child. This seemingly insignificant child would shape the history of all mankind.

The life of Messiah is well documented in the Gospel accounts, and is referenced in both Roman writing and the Talmud. This Child, Who grew up into a Man, Who was crucified by the Romans for crimes He did not commit, created the beginnings of the split.

The first split occurred gradually between 29 CE (AD) and 135 AD. At issue were three key points: the resurrection, the Messiahship, and the divine nature of Yeshua Ha'Nazret (of Nazareth).

The early followers were all Jews, numbering in the 10's of thousands. While some isolated persecution existed, for the most part they continued to live within Jewish society, worshiped in the Synagogues, and even made sacrifices in the Temple. These believers lived a fully Jewish lifestyle.

Several events began to widen the rift: the influx of Gentiles into Messianic Judaism (belief in Messiah), the teachings of Rabbi Sha'ul (Paul) and the First Jewish Revolt.

The influx of Gentiles brought up the issue of whether Gentiles had to proselytize to Judaism to be saved, including circumcision.

The Jerusalem Council in Acts 15 set-up 4 minimal conditions for fellowship with believing Gentiles (no fornication, no eating things strangled, no eating blood, and no idolatry). They then expected the new believers to go into the Synagogue and learn the Torah (see verse 21). By not requiring formal conversion (including circumcision), it became much easier for Gentiles to join into Messianic Judaism. This led to a rapid expansion of believing Gentiles and resulted in many Jews becoming increasingly uncomfortable with these new uncircumcised believers.

Rabbi Sha'ul's teachings came about during this critical time. His writings were very favorable toward Gentile converts, and He defended their not having to be circumcised to be saved. His writings were interpreted by some as being against Torah observance. This cannot be the case as we see in Acts 21 where Sha'ul goes to Jerusalem where he is accused of telling Jews not to be circumcised, a charge that is fully denied. Sha'ul then goes to the Temple to complete a Nazarite vow, which includes sacrifice. To this day, many Jews have a favorable opinion of Yeshua, but see Sha'ul as starting a new religion called "Christianity"

The revolt against Rome in 68-70 CE resulted in the split widening more. Having been warned by the Messiah to leave Jerusalem when they saw armies camped about it, the Messianic believers (through a great miracle) literally walked out of Jerusalem. This led the Zealots, and many other Jews to label them as traitors (even though the Pharisees actually survived by Rabbi Yochanan escaping Jerusalem disguised as a dead man).

The split between Judaism & Messianic Judaism worsened with the Council of Yavneh and the Bar Koshba (Bar Kochba) revolt.

In 90 CE, the Council of Yavneh altered the Amidah (18 benedictions) to include a 19th benediction against Heretics. This benediction when recited would result in a believer issuing a curse against themselves and other believers.

The Bar Kochba revolt of 135 CE placed the label of traitor on all Jews who believe in Messiah. The initial revolt met with some success. When Rabbi Akiva named Bar Koshba (son of a liar, changed to Bar Kochba, son of a star) Messiah, believers in Yeshua could no longer fight for him. Thus, they were labeled traitors for not following a false Messiah.

The final split occurred not because of the debate between Judaism and Messianic Judaism, but due to the new emergent Gentile-controlled Church. Calling themselves Christians (Greek for followers of the anointed one or little anointed ones), the Church issued a series of council decisions that forbade all Jewish observances (we will discuss more in part 2 next week). This lead traditional Judaism to reject all ties to belief in Messiah Yeshua, labeling it a new, non-monotheistic religion (this view is no longer held by most Jews).

Next week we will address how Messianic Judaism and it's Jewish root became separated from the Church.

Shalom - Rabbi Gavri'el

Planned Itinerary to Israel Tour 2008

2007-04-26T08:30:00.000-04:00

Our planned Itinerary to Israel has now been largely determined. The plan is:

Day 1: Depart US from Atlanta by air.

Day 2: Arrive Israel - One night in the coastal area near Tel Aviv.

Day 3: Caesarea, Megiddo & Nazareth - Overnight lodging for the next two nights in the Tiberias area on the Sea of Galilee.

Day 4: Capernaum, Dan, Caesarea Philippi & Mount of Beatitudes.

Day 5: Jordan River Baptism Site, Beth Shean & Dead Sea - Our lodging for the evening is at the Dead Sea - the lowest place on earth. Spend time in the special spa and enjoy a dip in the Dead Sea for a relaxing float before dinner.

Day 6: Masada, Ein Gedi, Dead Sea Scrolls, John the Baptist's Cave - We arrive in Jerusalem late this afternoon and check in to our hotel which will be our lodging for the next four nights.

Day 7: Around Jerusalem, Bible Times, and the Holocaust Museum - In the afternoon we will enjoy a detailed tour of Yad Vashem, the Holocaust Museum, were we will be reminded of what the Jews have suffered as a people.

Day 8: Yeshua' Steps, the Last Days, Messianic Lecture - We will visit the Wailing Wall and then the fascinating Rabbinical Tunnels leading us through the Second Temple era. The tunnel and exhibit give a clear understanding of the amazing construction of the Temple Mount, giant stones, water supply and Roman street where our L-RD was led to judgment. Before exiting the tunnel we see the immense cornerstone rejected by the builders.

Day 9: Way of Suffering, Garden Tomb, Pentecost - We will have a free afternoon for our leisure to shop or explore Jerusalem on our own.

Day 10: Home - very early morning departure for the Tel Aviv Airport for our flight homeward will allow for arrival home by early afternoon.

Egypt Extension
(the Egypt extension is $400 and requires 10 people)

Day 10: Red Sea & Mt. Sinai - Depart Jerusalem and travel to the Red Sea and retrace the route of the Exodus.

Day 11: Mt. Sinai (traditional), Suez Canal, Cairo - Arrive in Cairo, our place of lodging for the next two nights.

Day 12: Cairo - Pyramids and Museum - An entire day of exploring the ancient treasures of Egypt including: the pyramids, Sphinx and Egyptian Museum.

Day 13: Homeward early today we depart Cairo Airport for our flight home.

If you are interested in the life changing trip, please email Rabbi Gavri'el at Rabbi@yhmm.org.

Israel Tour 2008

2007-04-26T08:26:00.000-04:00

Isra'el Trip March - April, 2008!
Wailing wall

We have exciting news, next March-April, (2008) we will be leading a Messianic Tour to the Holy Land. This tour will last for 10 incredible days and will include 8 days in the Land of Promise.

Imagine touching the pavement where our Master walked, sitting on the steps our Master climbed, or riding a boat on the sea of Galilee.

We will visit Galilee, Nazareth, Jerusalem, Qumran, and the Dead Sea. Each day we will have teachings at special locations and nightly we will have a short time of teaching and fellowship as we reflect on the days events.

Current costs are expected to only be around $2,400-$2,500 each, which includes all airfare from Atlanta, 4 star hotels, private transportation, visas, admission to all sites, tour guide, and 2 meals per day. The only additional expenses you will be responsible for are: your passport (if you don't already have one), 1 lunch per day (less than $10), $6 in tips per person per day for the driver, guide, hotel, etc. and any items you purchase. Congregational Members will receive a special member discount for this trip, see Rabbi or Rebbitzen for details. A small deposit ($100 per person) will need to be collected within the next 4 weeks (by April 30th) to reserve your spot. For those needing a passport, you will need to apply for this within the next month or two. We will provide assistance with paperwork as needed. In September we will need to collect an additional deposit. This trip requires a minimum 15 persons to make the above price.

Special Egypt Extension:
(the Egypt extension is $400 and requires 10 people)

Stay 3 more days and travel to Egypt. You will cross the Sinai, go through the Suez Canal, and end in Cairo where you will see the pyramids and the Egyptian Museum. (See above for more details)

This is truly an event of a Lifetime, and will make the Scriptures come alive like nothing else can.

Why a Messianic tour vs a Church tour?
Simply this, we will bypass, or spend little time at the "traditional" locations such as the Via Dela Rosa and Church of the Holy Sepulcher, instead spending the majority of our time at the locations of the events seen in Scripture. All teaching will be from a Messianic prospective and will emphasis the cultural and historical context of the events as they unfolded in our Messiah's earthly ministry.

We currently have 24 people who have expressed a strong desire to go. Let us know if you would like to be part of this opportunity of a lifetime.
Holy Land Tour Information & Itinerary

Jonathan Settel - Live May 18th

2007-04-26T08:25:00.000-04:00

Congregation Beth Ha'Mashiach is blessed to be able to host one of the most renowned Messianic music artists in modern history. On May 18th, Jonathan will lead our Erev Shabbat Worship service

Jonathan's vocal style are truly a blessing from the L-RD. His deep baritone voice, along with a rich tonality make each note a treasure, leaving the listener wanting to hear more and more. Jonathan also has an unusually wide vocal range as well, not found in most baritone voices.

Please call or email to RSVP your seat at this wonderful occasion. We expect a full house and a Special Offering (apart from the normal Congregational First Fruits Offering) will be taken up for Jonathan.

Jonathan will lead us in an extended Praise & Worship time. Normal Liturgy and teaching will also take place.

His recent releases include:
I Believe
Kol Ba'Midbar
Amen
Arise and have Mercy

Plan to bring friends to this wonderful time of Praise & Worship! Don't forget to RSVP. Those with RSVP's will be given first choice of seating. In the event we exceed the facilities allowable seating (per the Fire Marshal), those not having a RSVP will not be able to participate in the event.

Under no circumstances will people be allowed to attend only the praise & worship portion of the service. Please make sure all guests you invite are aware of this.

This is not a concert, but part of our weekly Erev Shabbat service. Persons wishing only to participate in the Praise & Worship are not showing proper respect for ADONAI's word.

"Is your blood redder?"

2007-04-18T08:10:00.000-04:00

Is there still value in understanding Jewish Religious rulings like ""Is your blood redder?"

Often those coming from a Church background view the ancient Rabbis as old men, who rejected the Messiah, and thus have no value for believers?

To say this view is disrespectful, if not downright prideful, is a gross understatement. Jewish Law, when viewed correctly and with understanding, has tremendous value for today. This value is not only for Jews, but for all followers of the G-D of Israel.

How so you ask? We will be looking at some of these legal rulings based on Torah to see how consistent they are with the Masters teachings, and how we can learn from them.

"Is your blood redder?" is our topic of discussion for this week.

What does "Is your blood redder?" address: valuing oneself over others. An example: you are running late, and jump in front of other cars waiting to go onto the interstate. What we have done in the above case is to say that we are more valuable than the people in the cars we jumped in front of.

Another example is from the Holocaust: A father had a teenager son who was rounded up along with 1399 other teenagers to be murdered by the Nazi's. The father went to the rabbi in the concentration camp and told him he had diamonds hidden with which he could bribe a guard to free the boy. The only problem was that another boy would be then arrested to make-up for the missing one.

What would you tell the man? Save your son? But that would result in another being killed in his place. The rabbi did not answer. By that the man determined the truth, to save his son, at the cost of another, would be wrong.

These examples point out the value of the Jewish concept "Is your blood redder?" Valuing one over another is not our right. This plays heavily in the thought process of whether it is right for the many to sacrifice the few.

From a Messianic prospective, this has some worthwhile parallels and points to consider.

Yeshua said, "The first shall be last, and the last shall be first." He also said to be great one must be a servant. Is this the same ruling as "Is your blood redder?" Does "Is your blood redder?" not help us understand Yeshua's saying about laying our life down for a friend? I believe it does.

It is interesting to note, Caiaphas said, "It is better for one man to die (speaking of Yeshua), than the whole nation." When he spoke, it was himself and the other Roman appointed priests he was worried about. In his comment, we see the exact opposite of the point of "Is your blood redder?" In effect, Caiaphas was saying his blood was worth move than the Messiah's.

Next time we are tempted to think better of ourselves than others, ask ourself this question "Is my blood redder?" I think we all know the answer!

Shalom - Rabbi Gavri'el

Ask the Rabbi - Bar & Bat Mitzvah

2007-04-11T08:13:00.000-04:00

What is Bar & Bat Mitzvah?

"Bar Mitzvah" literally means "son of the commandment." "Bar" is "son" in Aramaic. "Mitzvah" is "commandment" in both Hebrew and Aramaic. "Bat" is daughter in Hebrew and Aramaic. Technically, the term refers to the child who is coming of age, and it is more correct to refer to someone as "becoming a bar (or bat) mitzvah." However, the term is commonly used to refer to the ceremony itself, and you are more likely to hear that someone is "having a bar mitzvah."

Under Jewish law, children are not obligated to observe the commandments, although they are encouraged to do so as much as possible to learn the obligations they will have as adults. At the age of 13 (12 for girls), children become obligated to observe the commandments. The bar mitzvah ceremony formally marks the assumption of that obligation, along with the corresponding right to take part in leading religious services, to count in a minyan (the minimum number of people needed to perform certain parts of religious services), to form binding contracts, to testify before religious courts and to marry.

A Jewish boy automatically becomes a bar mitzvah upon reaching the age of 13 years, and a girl upon reaching the age of 12 years. No ceremony is needed to confer these rights and obligations. The popular bar mitzvah ceremony is not required, and does not fulfill any commandment. It is certainly not necessary to have a bar mitzvah in order to be considered a Jew! The bar or bat mitzvah is a relatively modern innovation, not mentioned in the Scriptures nor is it recorded in the Talmud, and the elaborate ceremonies and receptions that are commonplace today were unheard of as recently as a century ago.

In its earliest and most basic form, a bar mitzvah is the celebrant's first aliyah. During Shabbat services on a Saturday shortly after the child's 13th birthday, the celebrant is called up to the Torah to recite a blessing over the weekly reading.

Today, it is common practice for the bar mitzvah celebrant to do much more than just say the blessing. It is most common for the celebrant to learn the entire haftarah portion, including its traditional chant, and recite that. In some congregations, the celebrant reads the entire weekly Torah portion, or leads part of the service, or leads the congregation in certain important prayers. The celebrant is also generally required to make a speech, which traditionally begins with the phrase "Today I am a man." The father traditionally recites a blessing thanking G-D for removing the burden of being responsible for the son's sins (because now the child is old enough to be held responsible for himself).

In modern times, the religious service is followed by a reception (given by the celebrant's parents) that is often as elaborate as a wedding reception.

Gifts

One of the most common questions is: do you give gifts at a bar or bat mitvah, and if so, what kind of gifts? Yes, gifts are commonly given. They are ordinarily given at the reception, not at the service itself. The bar mitzvah is incorporated into an ordinary Sabbath service, and many of the people present at the service may not be involved in the bar mitzvah.

When in doubt, it never hurts to ask the parents or the Synagogue's rabbi what is customary within the community.

Shalom - Rabbi Gavri'el

Ask the Rabbi - The evil tongue!

2007-04-03T08:18:00.000-04:00

What is La Shona Hara and why is it forbidden?

Followers of Messiah must be intensely aware of the power of speech and of the harm that can be done through speech. It should be noted that the universe itself was created through speech.

The Talmud tells that the tongue is an instrument so dangerous that it must be kept hidden from view, behind two protective walls (the mouth and teeth) to prevent its misuse. The harm done by speech is even worse than the harm done by stealing or by cheating someone financially: money lost can be repaid, but the harm done by speech can never be repaired. For this reason, some sources indicate that there is no forgiveness for lashon ha-ra (disparaging speech). While we do not agree with that point of view, it illustrates the seriousness of improper speech.

An ancient tale that vividly illustrates the danger of improper speech: A man went about the community telling malicious lies about the rabbi. Later, he realized the wrong he had done, and began to feel remorse. He went to the rabbi and begged his forgiveness, saying he would do anything he could to make amends. The rabbi told the man, "Take a feather pillow, cut it open, and scatter the feathers to the winds." The man thought this was a strange request, but it was a simple enough task, and he did it gladly. When he returned to tell the rabbi that he had done it, the rabbi said, "Now, go and gather the feathers. Because you can no more make amends for the damage your words have done than you can recollect the feathers."

Speech has been compared to an arrow: once the words are released, like an arrow, they cannot be recalled, the harm they do cannot be stopped, and the harm they do cannot always be predicted, for words like arrows often go astray.

There are two mitzvot in the Torah that specifically address improper speech:You shalt not go up and down as a tale-bearer among your people (Lev. 19:16), and you shall not wrong one another (Lev. 25:17, which according to tradition refers to wronging a person with speech).

Tale-bearing is, essentially, any gossip. The Hebrew word for tale-bearer is related to a word meaning trader or merchant. The idea is that a tale-bearer is like a merchant, but he deals in information instead of goods.

The person who listens to gossip is even worse than the person who tells it, because no harm could be done by gossip if no one listened to it. It has been said that lashon ha-ra (disparaging speech) kills three: the person who speaks it, the person who hears it, and the person about whom it is told. (Talmud Arachin 15b).

In Jewish law, all things are considered to be secret unless a person specifically says otherwise. For this reason, you will note that in the Torah, G-d constantly says to Moses, "Speak to the Children of Israel, saying:" or "Speak to the Children of Israel and tell them:" If G-d did not specifically say this to Moses, Moses would be forbidden to repeat his words! Nor is there any time-limit on secrets. The Talmud tells the story of a student who revealed a secret after 22 years, and was immediately banished from the house of study!

The gravest of these sins of tale-bearing is lashon ha-ra (literally, "the evil tongue"), which involves discrediting a person or saying negative things about a person, even if those negative things are true. Indeed, true statements are even more damaging than false ones, because you can't defend yourself by disproving the negative statement! Some sources indicate that lashon ha-ra is equal in seriousness to murder, idol worship, and incest and adultery (the only three sins that you may not violate even to save a life).

It is forbidden to even imply or suggest negative things about a person. It is forbidden to say negative things about a person, even in jest.

One who tells disparaging things that are false is referred to as a motzi sheim ra, that is, one who spreads a bad report. This person is considered to be the lowest of the low.

It is generally not a sin to repeat things that have been told "in the presence of three persons." The idea is that if it is told in the presence of three persons, it is already public knowledge, and no harm can come of retelling it. However, even in this case, you should not repeat it if you know you will be spreading the gossip further.

When Tale-Bearing is Allowed

There are a few exceptional circumstances when tale-bearing is allowed, or even required. Most notably, tale-bearing is required in a court of law, because it is a mitzvah to give testimony and that mitzvah overrides the general prohibition against tale-bearing. Thus, a person is required to reveal information, even if it is something that was explicitly told in confidence, even if it will harm a person, in a court of law.

A person is also required to reveal information to protect a person from immediate, serious harm. For example, if a person hears that others are plotting to kill someone, he is required to reveal this information. That is another reason why the commandment not to go about as a tale-bearer is juxtaposed with "you shall not stand aside while your fellow's blood is shed."

Wronging a Person through Speech

Leviticus 25:17 says, "You shall not wrong one another." This has traditionally been interpreted as wronging a person with speech. It includes any statement that will embarrass, insult or deceive a person, or cause a person emotional pain or distress.

As you can see, Torah is very clear about improper speech. Many people and Congreagtions have been damaged by persons commiting La Shona Hara. We need to guard our tongue carefully, and if we see a brother committing La Shona Hara, we need to confront them, in love.

Shalom - Rabbi Gavri'el

Passover was a huge success.

2007-04-03T08:16:00.000-04:00

Thanks to many of you the Passover was a huge success. Thanks to all who helped out. We had 130 people, making it our largest Family Passover ever.

Combined with the TV outreach and other passover seders planned, the Congregation will be reaching over 450-500 people physically and up to 1 million electronically.

Praise Adonai, for He alone does great things!

Can a person live in a lifestyle of sin and still expect to be forgiven?

2007-03-27T08:22:00.000-04:00

Can a person live in a lifestyle of sin and still expect to be forgiven?

One of the biggest fallacies that exists today is that "grace" covers all sins. This "grace" being presented is not reconciliation with G-d, but a license to live in open rebellion to His teachings. There is true Grace, and there is false "grace", often referred to as easy grace or "greasy grace".

In 1st Yochanan (John) Chapter 3 we see what true Grace is:

1Jn 3:1 See what love the Father has lavished on us in letting us be called God's children! For that is what we are. The reason the world does not know us is that it has not known him.
1Jn 3:2 Dear friends, we are God's children now; and it has not yet been made clear what we will become. We do know that when he appears, we will be like him; because we will see him as he really is.
1Jn 3:3 And everyone who has this hope in him continues purifying himself, since God is pure.
1Jn 3:4 Everyone who keeps sinning is violating Torah - indeed, sin is violation of Torah.
1Jn 3:5 You know that he appeared in order to take away sins, and that there is no sin in him.
1Jn 3:6 So no one who remains united with him continues sinning; everyone who does continue sinning has neither seen him nor known him.
1Jn 3:7 Children, don't let anyone deceive you - it is the person that keeps on doing what is right who is righteous, just as God is righteous.
1Jn 3:8 The person who keeps on sinning is from the Adversary, because from the very beginning the Adversary has kept on sinning. It was for this very reason that the Son of God appeared, to destroy these doings of the Adversary.
1Jn 3:9 No one who has God as his Father keeps on sinning, because the seed planted by God remains in him. That is, he cannot continue sinning, because he has God as his Father.
1Jn 3:10 Here is how one can distinguish clearly between God's children and those of the Adversary: everyone who does not continue doing what is right is not from God. Likewise, anyone who fails to keep loving his brother is not from God.

As we see above, it is abundently clear, sin is defined as a violation of Torah, both the original commands given at Sinai and the words of Messiah. Anyone who continues to live in sin is not from the Father, nor do they have the Son.

G-d redeemed us at a huge cost, not so we could live in sin and rebellion, but to live in the image of His Son.

Does that mean a person is lost every time they sin? No, we have a High Priest who makes intercession for us continually, even Yeshua the Messiah. What is does mean is that we must confess and repent (turn away from that sin). If we do not, that sin stays on us and defiles us.

A life of continuous sin, to the point where we no longer repent, is a sign that the Ruach (Spirit) has left (or was never there) and that G-d is no longer striving with us to cleanse us. In that case, it is likely the person has been given over to their sin and is not covered by the blood of Messiah. Is that person then capable of being redeemed? Only Adonai can answer that question.

Kefa (Peter) says "work out your salvation with fear and trembling". This does not mean that we are saved by works, but that we need to objectively ascertain are we walking in G-d's light, or are we deceiving ourselves.

Shalom - Rabbi Gavri'el

False Teachers, the Internet & Distribution of materials

2007-03-27T08:20:00.000-04:00

The Synagogue leadership strives very hard to prevent false teachings from entering the Congregation. That is one reason we carefully determine who can be in leadership and who can address the Congregation.

Leadership has an extra accountability before G-d for the members of the Congregation. If we teach falsely, or allow false teachers to teach, we are guilty for the damage caused by that teaching. In effect, we have "blood on our hands" as if we taught falsely.

To that end, great caution and discernment must be used in allowing persons to address the Congregation, especially in matters such as a prophetic word, and other manifestations of the Ruach.

While leadership believes these gifts are valid today, we also agree that many use them for their own glory, not for Adonai's, and thus are not from G-d.

Another area of concern is the preponderance of false teaching available in both books, and especially on the Internet. For every good site, there are 10 bad sites.

Likewise, there are known groups who promote doctrines that Leadership believes are contrary to scripture, an example is the group from the Sunday debate, who said we were not saved because we follow Torah. Other groups including some Black Hebrew groups that reject the Jewish people, claiming they are the only true Jews.

There are additional groups who teach doctrines stating, in effect, that everyone saved is really a Jew or from a lost tribe (No Gentiles?). Others state G-d has forsaken our Jewish Brothers and that they are cursed (No Jews). Many today teach the Church has replaced Isra'el and that G-d will not redeem His people. All views we believe are contrary to Scripture..

Because of these wide spread teachings that are so prevalent today, we must respectfully ask that no materials be given out (electronic or paper) that have not been approved in advance. No one would want to be the cause of making a weaker brother stumble. So please respect these rules.

Additionally, the Congregation is not a place to solicit for a persons own personal ministry. If you have a ministry that G-d has placed on your heart, please work with leadership to see if it is consistent with the vision and purpose of the Synagogue.

Shalom, Rabbi Gavri'el & the Leadership of Congregation Beth Ha'MAshiach

Why is the Shema recited every Shabbat?

2007-03-20T08:24:00.000-04:00

Why is the Shema recited every Shabbat?

The Shema was repeated by Yeshua and is the summary of our faith; both as Jews and those claiming Messiah as their savior.

Hear O Isra'el (both Jews and grafted-in Believers), the L-RD our G-D is One!

Contrary to the widely held misconception world-wide that there are three gods, there is in fact only one. Yeshua in the flesh was fully man, in the Spirit, fully G-D, not a god, but the G-D. That G-D can both indwell (live inside) Yeshua and also in Heaven confuses many; but should not, after all, He lives in each of use through His Ruach Ha'Kodesh!

If you don't agree that many think we believe in 3 gods, just ask unsaved Jews or Moslem's, or any of the 5 billion people who are not believers.

Judaism of Yeshua's time was the only monotheistic religion. Had Antiochus succeeded in wiping out Judaism, monotheism would have been totally supplanted by polytheism.

Yeshua stated that He agreed fully there is only one G-D. Further more Yeshua included the Shema as part of the summary of commandments in Mark 12:29-30.

The Shema is what makes Isra'el, and by extension what makes Christianity.

If there where no Isra'el, there would be no Scriptures.
If there where no Isra'el, there would be no Messiah.
If there were no Messiah, there would be no Believers, Messianic or Christian.

Thus the Shema is critical, and we as Believers, and Messianic Jew's, also repeat it daily!

Shalom - Rabbi Gavri'el

Is it appropriate to give First Fruit Offerings on Shabbat?

2007-03-13T08:32:00.000-04:00

Is it appropriate to give First Fruit Offerings on Shabbat?

As many of you know, we do not collect a tithe, as today there is no functional Levites or Priests to support. It is often ironic how many today say "we are not under the Law (Torah)", but still collect a Tithe, which was only for the Levites, who then gave 10% of the 10% to the Priests (Sons of Aaron).

While many may say the preacher now functions as a Priest, this cannot be in any protestant denomination, and as is clearly taught, all believers are now Cohenim (Priests) of ADONAI. Thus using that logic, we all could collect the Tithe (please don't try this at home).

Alternately, there is a totally Scriptural offering that should be made by all believers, and is still totally functional today, the First Fruits Offering. This offering was a gift to ADONAI, which was especially Holy. Since the First Fruits where an offering, it made the remaining 90% Holy and promised ADONAI's blessing upon it.

Now back to the original question, is it permissible to give an offering on Shabbat? The answer is yes. Why? Offerings are a free-will expressions of a person's thanksgiving and joy for all that ADONAI has done and will do. As such, the Rabbis agreed that free will offerings could be brought into the Temple on Shabbat.

We follow the same Halacha in that modern day First Fruits offerings are acceptable on Shabbat.

Shalom - Rabbi Gavri'el

The Name of God, Pt. 3: Ineffable?

2006-06-15T10:36:00.000-04:00

Shalom,

This is another good article by Micha'el on the name of G-d. Enjoy!

Blessings in Messiah

The Name of God, Pt. 3: Ineffable?

When I was growing up, I was told that the Name of God is ineffable--that is, unpronounceable--due to being written without any vowels. Of course, what the person telling me this didn't say (and probably didn't know) was that much of written Hebrew lacks vowels. That is to say, the vowels are inferred by the reader. The result is much the same as the way some people today write English in shorthand; for example:

My name is Michael, and I live in Atlanta.

My nm s Mchl, nd I lv n 'Tlnth.

More difficult to read, certainly, but hardly unpronounceable--though there might arise a debate about whether "Mchl" should be pronounced Michael, Machil, Mochul, etc. One might also debate whether the "y" in "my" is meant as a vowel (as indeed it is) or a consonant, so that the first word of the sentence could be rendered my, may, mya, etc.

The Masorites added vowel-marks to the text of the Tanakh in order to provide guides for those less familiar with the Biblical text than a native-born Hebrew speaker who grew up hearing the text read aloud, for which we owe them a tremendous thank-you. (However, it should be noted that because the vowel-marks are a late addition, as indeed are the spaces between the letters, we have to be careful in how we lean upon them.)

In any case, this shows that the lack of vowels would not make it impossible to correctly pronounce a word. Moreover, many Hebrew letters can be either a consonant or a vowel, and this is the case with all of the letters of the Name YHVH.

yod = either a y or an i
heh = a small breath, just like the name of the letter
vav = either a v (consonant) or a u or o (vowel)

We can be certain that the popular English pronunciation Jehovah is not correct. First of all, the yod is never pronounced like an English j. Secondly, this pronunciation came about because of the custom of substituting Adonai (Master, or Lord) for YHVH when reading the text aloud--the Masoretic scribes inserted the vowel-marks for Adonai (a-o-e) into the letters of YHVH, which resulted in an amalgamation of the two (YaHoVeH). Thirdly, Yahoveh in Hebrew would be broken into Yah and hoveh; the latter word means "a ruin" and "disaster" (Strong's #1943)--in other words, it's like saying "Yah is a ruin and disaster"!

The two most likely and popular pronunciations are Yahweh and Yahveh, the main point of contention being whether the vav should be pronounced as a consonant and a vowel. Proponents of the former view lean on Josephus, who stated that the Name written on the High Priest's turban was comprised of "four vowels" (Wars. 5:5:7, ref. Exo. 28:36-37). The early Church fathers seem to have preferred this reading:

It was in connection with magic that the Tetragrammaton was introduced into the magic papyri and, in all probability, into the writings of the Church Fathers, these two sources containing the following forms, written in Greek letters: (1) "Iaoouee," "Iaoue," "Iabe,"; (2) "Iao," "Iaho," "Iae"; (3) "Aia"; (4) "Ia." It is evident that (1) represents , (2) , (3) , and (4) . The three forms quoted under (1) are merely three ways of writing the same word, though "Iabe" is designated as the Samaritan pronunciation. (The Jewish Encyclopedia, Tetragrammaton)

The Samaritan pronunciation, mentioned above, favors the pronunciation as Yahveh, as a b-sound may be easily derived from an original v-sound. It has the advantage of having come from an area geographically and linguistically close to Jerusalem. Nevertheless, the bulk of the early testimony and scholarly study is on the side of Yahweh. I myself am not 100% sure, though I tend to use Yahveh right now, with the slightest of skips, not quite a breath, on the first heh, making it Yah'veh. (A good friend has told me that his uncle, who is a native Aramaic speaker, also pronounces the first heh, saying, "The heh is the breath of life; it should be pronounced!")

This study has, of course, been extremely brief. Those readers interested in a more in-depth study will find a longer article and a link to an e-book here. I don't agree with all of its conclusions, but the chapters dealing with the pronunciation of the Name were of immense interest and help to me.

A final caveat, which has already been said, but bears repeating: We have to walk a tightrope here. We want God's Name to be known and used in proper reverence, but we never want it to become common. Nor do we want it to be a stumbling block for anyone. For this reason, Beth HaMashiach uses the traditional circumlocution ADONAI in prayer and liturgy, and even omits the vowels from L-rd and G-d, lest a Jewish visitor think we are being too light with the Name.

But at the same time, let us remember to bless the Name of YHVH.

Shalom.

The Names of God, Pt. 2: The Reverence of God's Name

2006-06-06T12:03:00.000-04:00

Shalom,

The 2nd part of Michaels article on the name of G-d.

The Names of God, Pt. 2: The Reverence of God's Name
If the Scriptures command us to "publish the name of YHVH," how then did the custom of avoiding it come about? It was not through some priestly conspiracy, as I've seen some suggest, but out of a deep sense of reverence.

First, let's step back from the speaking of God's Name to the writing of it. Why is it many observant Jews even refrain from writing "Lord" and "God," but render them "L-rd" and "G-d" instead? (I've even seen a few Messianics take this to an extreme, writing "M-ss--h" instead of Messiah.)

The answer is found in Deu. 12:2-4:

Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. Ye shall not do so unto YHVH your God.

To understand why a Jew will not write the Name, or even a title, of God, you have to look at this passage like a rabbi. Remember that the rabbis both seek to keep the most literal interpretation of a command possible as well as observe its drash. For example, when an Orthodox Jew wears teffilin (phylacteries) in prayer, it's to keep the command to wear God's Word on his hand and between his eyes literally (Deu. 6:8). Therefore, when they see a command to destroy the names of the pagan gods, but not to do the same to the Name of YHVH, the observant Jew likewise takes that command very literally. If you write YHVH--or indeed, any Name or title belonging to the God of Abraham, Isaac, and Jacob--on a piece of paper, and then either erase the Name or allow the paper to be destroyed, to the Jew you are destroying the Name of God.

What then of speaking the Name of God? Forbidding this practice came out of two separate issues. The first is the command that he who blasphemes (slanders) the Name of YHVH must be put to death (Lev. 24:16). Again, think like a rabbi: The noblest pursuit in their minds is to put a fence around the Torah--that is, to erect commands beyond what the Torah commands so that one will not accidentally sin. For example, to create a specified "Sabbath's day journey" that one isn't supposed to walk beyond (about half a mile). If one were forced to walk just a little more than the prescribed journey, one wouldn't have sinned against the Sabbath by working. The same principle applies here: The simplest way to avoid accidentally blaspheming the Name is to avoid using it altogether.

The second issue is that the pagans in the first century (and the neo-pagans of today) used the names of their gods in magical rites, and the Jews didn't want them to use YHVH's Name the same way. This is why, for example, the book of Esther only contains the Name in four hidden acrostics, and then only in the original Hebrew: It was a safeguard against the Persians, among whom the book was published (likely in their own language) learning and misusing God's Name.

This resulted in an increasing sacredness in the use of the Name of YHVH. First, it was restricted from common use, with one substituting Adonai (Lord), Avinu (Our Father) and other circumlocutions instead. By about two centuries before Yeshua's birth, this practice had been enshrined in what some call the ineffable (Unspeakable) Name doctrine. The use of the Name became restricted to the priests, and then to the Cohen HaGadol (the High Priest), and then only on Yom Kippur. Edersheim notes that where once the practice was to say the Name aloud on Yom Kippur, when it became known that the Name was being used for magic, the Cohen HaGadol began muttering it under his breath, until the very pronunciation was lost from the common mind.

In my previous entry, I showed that the Bible does actually command us to make YHVH's Name known. This of course means more than just the syllables--it means His reputation, His honor, who He is--but it includes the syllables. But now I'm going to issue a caution: Yeshua and His Apostles were very careful about using YHVH's Name. Yeshua most commonly referred to Him as "My Father," and the NT uses Kurios (Lord) and Theos (God) rather than transliterating YHVH into Greek. Therefore, we too should exercise the greatest of caution in actually speaking God's Name, doing so only in worship, prayer, instruction, or another reverent context.

We want God's Name to be known, not for it to become common.

Shalom.

The Names of God, Pt. 1: Can We Speak God's Name?

2006-06-01T11:59:00.000-04:00

Shalom,

Michael wrote this excellent article on the name of G-d.

The Names of God, Pt. 1: Can We Speak God's Name?
This is a piece I've meant to do for a while, and it seems apropos to do it now as a follow-up to talking about the names we use for ourselves.

By now, readers may have noticed my tendency to use the KJV, but to usually replace "Jesus" with "Yeshua" and sometimes replace "the LORD" with "YHVH." The reason I prefer Yeshua to Jesus is very simple: First, it emphasizes His Jewishness. Second, "Yeshua" means "Salvation" in Hebrew, and the longer form, "Y'hoshua," means "Yah is Salvation." "Jesus" doesn't carry that meaning--or any meaning, for that matter--in any language, and I want to preserve the importance of the Messiah's Name. Thirdly, while there is nothing wrong, per se, with saying "Jesus"--God knows your heart, and He knows whose Name you're praying in--it's not a particularly good transliteration of our Master's Name either, having gone from Hebrew to Greek to Latin to German before reaching it's English form.

What about the proper Name of the God of Abraham, Isaac, and Jacob, as He revealed it to Moshe, Yud-Heh-Vav-Heh (hereafter rendered as YHVH)? Should it be used, and if so, how should it be pronounced?

The Jewish tradition is to never pronounce the Tetragramaton--or rather, that only the High Priest may say it, and only then on Yom Kippur. I'll go into the origin of that tradition another time. For now, suffice to say that when a person reading from the Tanakh came to the Name, he would substitute "ADONAI" (Heb. for "Lord"), which is where our own custom of writing "the LORD" in place of God's Name in our English translations comes from. Some translations of the Tanakh, recognizing the link between YHVH and God's declaration to Moshe, "I AM that I AM" ("Ehyeh asher Ehyeh"), use "the Eternal" instead.

Interestingly, over time ADONAI became too holy to be used in anything but direct reading from the Scripture, and HaShem (the Name) was substituted instead. One wonders what will have to be substituted when HaShem becomes too holy. My siddur (Jewish prayer book) uses a double-yod in place of God's Name rather than write YHVH, Adonai, or HaShem.

But is there any Biblical basis for eschewing the Name of God? None at all. YHVH appears 6519 times in the Tanakh--many of them direct quotes from human beings. For example, shortly after the fall, Havah (Eve) says upon the birth of her son Cain, "I have gotten a man from YHVH" (Gen. 4:1). Moshe continually told Israel, "This is what YHVH has commanded . . ." David used YHVH's Name reapeatedly in his Psalms, which were meant to be sung aloud.

No, clearly Scripture permits saying God's proper Name, YHVH, provided that we do so with reverence. It is something greatly to be lamented, then, that both the Jewish and Christian communities have eschewed using it almost to the point of destroying it from history altogether.

I don't think that there's anything wrong with saying "God" and "the Lord" (any more than there was anything wrong with the Apostles writing "Theos" and "Kurios" in the NT) out of a sense of reverence. (For that matter, while I do not join in the custom, I have no problem with those who omit the vowels of L-rd and G-d for the sake of reverence.) My concern is that those terms have become so generalized today that one can never tell if someone means "the God of Abraham, Isaac, and Jacob" when they say "God," or if they mean Allah, the Brahman, a deist god, or what. Many Christians sidestep this potential confusion or inaccuracy by saying "Jesus," but that risks confusing the Trinity. I would that we knew for certain how to pronounce YHVH and would do so--with all reverence and awe--even if there were no other reason.

Moreover, I think Scripture encourages, if not commands us, to make God's Name known:

Deuteronomy 32:3-4
Because I will publish the name of YHVH: ascribe ye greatness unto our God.

2 Samuel 22:50
Therefore I will give thanks unto thee, O YHVH, among the heathen, and I will sing praises unto thy name.

Psalm 34:3
O magnify YHVH with me, and let us exalt his name together.

Over the next few articles, I'm going to discuss how the practice of never saying YHVH came about, whether we know the pronounciation today, and how we should avoid misusig it. Until then,

Shalom.

Whats in a name?

2006-05-16T10:51:00.000-04:00

Shalom,

Many in the Congregation have noticed that I am using Gavri'el (my hebrew name) more and in correspondence. You may be wondering why, so I thought it was appropriate to explain.

In English, a name is treated as merely a name, but in many cultures, a name is much more, it has meaning! For example, we use Yeshua instead of Jesus, why, because Yeshua was His original name and it means literally "Salvation"!

Taking from my Grandmothers heritage (Sephardic from Spain), Gavri'el is my given Hebrew name. Choosing to use Gavri'el reflects more than a "change of name", but a "change of identity". Why a change, because it correctly reflects the identity G-d revealed to me on our recent trip to Israel, and upon our return.

One personal note I would like to share. While we were in the Praise and Worship before going into the prison 3 weeks ago, G-d told me clearly in my Spirit, "you are Gavri'el". He repeated this 3 times. He has futher confirmed that by affirming my place amongst His people.

He has completed my identity!

Note:Gavri'el means messanger of G-d.

Banning Jews from believing in Messiah?

2006-05-16T10:49:00.000-04:00

Shalom,

The council of Nicea II did just that!

Nicea II, in the eighth century, officially banned Jewish life in Jesus. All who continued to practice circumcision, Sabbath observance or other Hebrew rites were to be banned from the Church. Many think that the first Council of Nicea in 325 A.D. precluded Jews from Jewish life in Jesus. However, there is no canon of this council explicitly dealing with this issue. Apparently, many have confused Nicea I and Nicea II. Only universal councils were universally received and became binding to the whole Church. Regional councils, such as Toledo, Elvira, Antioch and Laodocia making such decisions against Jewish life in Yeshua had influence, but did not become universal law. Nicea II provides us with universal law. The text translated from the Latin follows:

"Because those from the Hebrew religion have been deceived, they seem to mock Christ as God, pretending to become Christians, but they deny him as they openly and secretly keep the Sabbath and follow other practices in the manner of the Jews. We determine that they are not to be received into communion, nor into prayer, nor in the Church, but the Hebrews are manifestly according to their own religion: their children are not to be baptized; nor is a slave to be purchased or acquired. But if anyone of them will convert out of a sincere faith and heart and will make a profession of faith with all his heart, disclosing their customs and practices so that others might be exposed and corrected, he is to be received and baptized, and also his children; but indeed we decree that they are to be observed so that they depart from Hebrew practices, otherwise they are not to be admitted at all."

Article excerpt from "Anti-Messianic Judaism in the Church", by Dan Juster, used by permission.

Who is a Jew

2006-05-16T10:47:00.000-04:00

Shalom,

One question commonly asked is, Who is a Jew?

Obviously, this is a question that has been debated for centuries. One cannot be considered Jewish strictly on the basis of religion, because most Jewish people today are not religious. The same applies to any definition of a Jew based on culture, as well. According to Rabbinic Judaism, to be considered a Jew, one must have Jewish parents and in particular a Jewish mother.

This rabbinic definition is not Biblically correct. The Scriptural definition of a Jew is three-fold: First of all, we are a nation and a people; to be considered Jewish one must be a physical descendant of Abraham through Isaac and Jacob (Gen. 12:1-3). Secondly, the Biblical lineage is patrilineal, i.e. carried through the father, not matrilineal or carried through the mother (for example, Moses had a Gentile wife and King David’s great grandmother was Ruth, the Moabite, yet their children were all considered Jewish).

Finally, the Scriptures indicate that if either parent is Jewish or if a grandparent is Jewish (i.e., if there is a significant Jewish heritage), one can identify himself or herself as being Jewish and can claim himself as a part of God’s Chosen People.

Blessings Gavri'el

Pictures from the Holy Land (Israel)

2006-05-08T09:45:00.000-04:00

Shalom,

We recently returned from a 15 day trip to the Holy Land. During that time we travelded the route of the Exodus, from Egypt, through the Sinai, to Jordan, finally arriving in Ertz Yisrael, the land of Israel. Pictures may be found at http://www.cbhm.org/ExodusTour2006.htm

What is the difference between Messianic Judaism and Rabbinic Judaism?

2006-05-08T09:43:00.000-04:00

Shalom,

We often get asked What is the difference between Rabbinic (Talmudic) and Messianic Judaism.

Rabbinic Judaism is a Judaism centered around the teachings and writings of Rabbis. Its formation began over 1,900 years ago when the Second Temple was destroyed in 70 A.D. Before then, "Judaism" was centered around the Temple and the sacrificial system according to the Torah (the Law or the five books of Moses). After the destruction of the Temple the Rabbis reorganized Judaism, adding many new laws, rules and traditions. Today, their writings and commentaries (Talmud, Midrash, ect) form the foundation of Rabbinic Judaism.

Rabbinic Judaism consists of several branches: Orthodox (very traditional), Chassidic (Ultra-Orthodox), Conservative (middle of the road), Reform (liberal) and Reconstructionist (very liberal). Some are still looking for the Messiah to come in the form of a Man, while others are looking for a Messianic Age.
Messianic Judaism differs in that we rely totally on the Scriptures. Our faith is the Judaism of the Bible (Biblical Judaism) and is centered around the Messiah. We in Messianic Judaism believe that Yeshua is the promised Messiah and that we don't have to go through the Sages or the Rabbis to know God. We have access to God because of the great atoning work of the Messiah Yeshua, who has fulfilled us as Jewish believers (Mt. 5:17-19).

Messianic Judaism formation began with around 30 AD with all of the first believers. All 12 of the first disciples where Jewish as well as Yeshua himself. This makes Messianic Judaism about 40 older than that of Rabbinic Judaism.

Blessings

Israel's population surpasses 7 million

2006-05-08T09:42:00.000-04:00

Shalom,

On the eve of Israel’s 58th Independence Day, figures were released showing that Israel’s population has surpassed the 7 million mark. At 7,026,000, the number of residents is 8.7 times larger than it was when the state was established. Israel had 806,000 citizens in 1948, and half of them still live here. According to the Central Bureau of Statistics, 80 percent of Israelis (5,639,000) are Jewish and 20 percent (1,387,000) are Arab.

Blessings

Shabbat is the 4th Commandment.

2006-05-08T09:38:00.000-04:00

Shalom

We often get asked why we worship on Friday night & Saturday. Below sums it up nicely.

1. Shabbat is the 4th Commandment.
For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the Sabbath day, and hallowed it.
Exodus 20:11

There remains, then, a Sabbath-rest for the people of God; for anyone who enters God's rest also rests from his own work, just as God did from His. Let us, therefore, make every effort to enter that rest.
Hebrews 4:9-11

We know that Yeshua celebrated Shabbat. Yeshua, speaking of himself said, "the son of man is Lord even of Shabbat." If Yeshua is your Lord, you should honor Shabbat and if you observe Shabbat, the Lord of Shabbat, Yeshua, should be your Lord.
Matthew 12:8

2. Shabbat is for the family
We believe it is important for families to celebrate Shabbat together and keep God at the center of their celebration. Children see their parents actively worshiping Adonai and ”Walking the Talk". It is important for children see their parents worship God, as they grow in their spiritual life as well. Use this as an opportunity to invite family and friends who want to know more about Shabbat.

Blessings in Messiah

Tefillin (Phylacteries) in Worship

2006-05-04T17:49:00.000-04:00

Shalom,

Michael prepared a good article on Tefillin. Blessings

Compliments of Michael Bugg Assoc. Messianic Congregational Leader -

I got a question today about using tefillin, more commonly called (among Gentiles) phylacteries, in worship. Tefillin are the leather bands with small leather boxes which contain scrolls with passages from the Torah (most commonly Deu. 6:4) that Orthodox and Hasidic Jews wear in prayer.

There's nothing wrong with using tefillin in worship. Whlie Yeshua criticized those who made their tefillin over-large to show off their "piety" (Mat. 23:5), He did not condemn the practice itself and even paired it off with the Biblical practice of wearing tzitzit, or fringes.

The tradition comes from Deu. 6:6, 8, in which YHVH commands, "And these words, which I command thee this day, shall be in thine heart . . . And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes." Certainly, wearing tefillin is a very literal way of fulfilling this command. However, as I explained in the post on living a symbolic life, it's not the whole fulfillment.

In Exo. 13:16, YHVH commands Israel to keep the Passover every year, saying, "And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt." Therefore, we must interpret Deu. 6 in the light of the previous command in Exo. 13, and conclude that what God is saying that we must do symbollic acts ("bind them for a sign upon thine hand") and view symbollic things ("they shall be as frontlets between thine eyes") to remind us of God's commands and all that He in His boundless grace has done for us.

Literally binding the tefillin to one's hand and head certainly qualifies as keeping this command in both a very literal and yet also a symbolic way. However, it is not the only, or even the primary, means by which we are to keep this commandment, nor should it be considered a requirement. When we keep the Passover, we keep the command. When we celebrate the Lord's Supper, we keep the command. When we put on a talit and look on the tzitzit, we keep the command. When we are baptized, we keep the command. All of these things involve doing and looking upon physical symbols of the spiritual reality that we are a part of, and serve to keep God's Word frontmost in our mind.

Therefore, while a Messianic Jew or former Gentile may use tefillin as a part of his (or her, but that's another subject) worship, he is not required to, nor should he do so simply to show off how holy or Torah-observant he is.

Shalom.

Ancient Evidence of Messianic Jewish Beliefs

2006-04-20T07:43:00.000-04:00

Shalom,

While doing some research I found some early quotes from Early Christian Leaders on Messianic Jews and thought I would share them.

Jerome (4th Cent CE.) - "...who accept Messiah in such a way that they do not cease to observe the old Law." (Jerome; on. Is. 8:14).

Epiphanius (4th Cent CE.) - "But these sectarians... did not call themselves Christians--but "Nazarenes," ... However they are simply complete Jews. They use not only the New Testament but the Old Testament as well, as the Jews do... They have no different ideas, but confess everything exactly as the Law proclaims it and in the Jewish fashion-- except for their belief in Messiah, if you please! For they acknowledge both the resurrection of the dead and the divine creation of all things, and declare that G-d is one that his son is Y'shua the Messiah. They are trained to a nicety in Hebrew. For among them the entire Law, the Prophets, and the... Writings... are read in Hebrew, as they surely are by the Jews. They are different from the Jews, and different from Christians, only in the following. They disagree with Jews because they have come to faith in Messiah; but since they are still fettered by the Law--circumcision, the Sabbath, and the rest-- they are not in accord with Christians.... they are nothing but Jews.... They have the Goodnews according to Matthew in its entirety in Hebrew. For it is clear that they still preserve this, in the Hebrew alphabet, as it was originally written.
(Epiphanius; Panarion 29)

Note some key points:
1. As late as the 4th century (and even later), Messianic Judaism was a valid form of belief. This dispels the idea that the Messianic movement is just a creation of the church to "trick" Jews.
2. Observance of the Torah (here called entire Law).
3. Attitude of Epiphanius towards Torah - He says fettered by the Law. The anti-Torah bias of the Church is that old.

As we can see, Messianic Judaism has existed from the beginning, and is clearly being practiced in the 4th century, as these writings show. While Messianic Jews will be persacuted by the Church, and by other Jews, for the next 1600 years, we now see G-d's plan unfolding with the reemergance of the Movement. No longer in hiding, but growing, Like Yochanan "one crying in the Wilderness...Make the way straight" for the L-rd is coming.

Blessings

How did Rabbinic Judaism come into being?

2006-04-12T09:55:00.000-04:00

Shalom,

Just how did Rabbinic Judaism, the current dominate for of Judaism, come into being? Is it the only form of Judaism today?

Judaism of the first century was expressed in many flavors, including that of the Tzadakim (centered on the Temple service), Pharisaic (centered around Halacha), Zealots (a Zionist movement wanting freedom from Rome), Messianic (believers that Yeshua of Nazareth is Messiah, and Essenes (an almost monastic sect, from whom we get the Dead Sea Scrolls). These and other sects lived and competed in Jewish culture during the 1st century until the destruction of the temple, and subsequent diaspora.

Three groups, the Tzadakim, Zealots & Essenes, ceased to be a force in Judaism after the Temple was destroyed in 70 CE. This left 2 primary groups both of which succeeded in establishing themselves outside of Jerusalem, and subsequently being spared from destruction by the Romans. The Messianics, thorough a miracle of G-d (in my estimation), were able to escape Jerusalem (which later brought about accusations of being traitors by some Jewish authorities) when the Romans surrounding the city split their lines (recorded in Josephus). The Messianic’s heeding their Messiah’s words, fled the city. The Pharisee had significant numbers outside Jerusalem, and thus were able to continue on.

After the destruction of Jerusalem, the 2 groups grew increasingly apart, until, in 90 CE, at Yavneh, the Pharisee’s added the 19th benediction to the Amidah, forcing Messianics to curse themselves if they wished to stay in the Synagogue. The split continued, and was made greater in 132-135 CE in the 2nd revolt, where Rabbi Akiva names Simon bar Koshba to be Messiah. This resulted in a greater polarization. Messianics would, over the next 200 years become overshadowed as Gentiles came to dominate the movement.

Pharisee’s succeeded in evolving Judaism from a Temple based movement to a Synagogue based movement. Sacrifices were replaced with Prayer, Charity & Repentance. As the Diaspora grew, this system gained dominance. The Talmud, with the Oral Law and Rabbinic rulings (Halacha) were compiled and governance was established. The rulings of the Rabbi’s became supreme, to the point that Oral Torah and Rabbinic writings were treated on the level of Torah.

Great Sage’s like Rashi, RamBam, RamBan, etc. compiled volumes that added to the Rabbinic interpretation and strengthened what became Modern Judaism.

Is Rabbinic Judaism the only form today? Most certainly not, even with non-Messianic Judaism, there are groups like the Karaite who reject Oral Torah & the Talmud. The largest group of Jew’s today are not Orthodox, but secular, many atheist, who do not even believe in the G-d of Abraham, Isaac & Jacob. One of the fastest growing forms of Judaism is Messianic, Those who believe Yeshua is the Messiah. Currently Messianic Jews worldwide number about 500,000 or 2-3% of the total Jewish World population.

It is important to note that the Orthodox do not accept Messianic Jews as Jews. They also reject other expressions of faith such as the Karaites, and even Conservative and Reformed Jewish conversions are not recognized in Israel.

Blessings

When the Rabbi's stray from the truth

2006-04-11T09:04:00.000-04:00

Shalom,

I'd like to begin by saying that I have great respect for the Rabbi's & Sage's of our people. Having said that, we must remember that they are men, not G-d, and are capable of error. While many in the Jewish community want to treat Rabbinical decisions as equal to the Word or G-d, we do not agree with that level of authority. We see the Rabbi's and Sages as learned, wise men, providing commentary on scripture. We also view the Oral Torah as Commentary, not having the weight of G-d breathed scripture. This is very similar to how Protestants view the Catacism.

Rabbinical statements which stray:
1. In 132 CE, Rabbi Akiva named Simon Bar Koshba (son of a liar) the Messiah, renaming him Bar Kochba (son of a star). The result, in 135 CE the revolt ended, 1000's were killed, Jerusalem was destroyed and rebuilt as a Pagan city.
2. RamBam in His 13 articles of Faith declared G-d yachid, not echad. Yachid means the only one, not one as scripture states. Why the big deal, this was done to counter the concept of Messiah as G-d. Echad means simple one, and is used in B'rsheet to say Adam & Eve became one. Thus two became one flesh.

Rabbinic statements have tremendous impact in the Jewish Community. We must be knowledable enough to know the origins of these statements, and show, using Hebrew texts, the problems they create.

Blessings in Messiah

Why was the Temple destroyed in 70 CE

2006-04-10T08:31:00.000-04:00

Shalom,

While traveling in Israel, we had the privialge of visiting the "Rabbinic Tunnel" that runs under the Moslem Quarter, right next to the Temple mount. This is the same tunnel that sparked the intafada in the 90's when Moslem extremists claimed it had gone under the dome of the rock (it did not, as no part is under the Temple Mount).

During the tour, we were privilaged to see the closest spot to the Holy of Holies that Jews are allowed to visit. Our guide, a bright eyed young Israeli woman, explained that the Rabbi's taught the first Temple had been destroyed because of unjustice & idolitry. She proceeded to tell a story of why the second Temple was destroyed.

The paraphrased story is that a man held a huge feast, inviting everyone to come. His best friends invitation was mistakenly delivered to his enemy, who showed up at the feast. The man saw his enemy, and went to have him thrown out. The man, not wishing to be shamed, begged to not be thrown out, even offering to pay for the entire feast, but instaed he was shamed, and cast out. Thus hate was the cause of the destruction of the second Temple.

It is ironic that the Rabbi's have come up with an simple explanation for why the Temple was destroyed, ignoring the fact that the Talmud clearly teaches that the Yom Kippur sacrifices were not acepted by G-d for 40 years before the destruction (Yoma 39b). What happended 40 years before? The Messiah came, and offered Himself as a perfect sacrifice, thus a mere goat would no longer suffice.

It was not hate that destroyed the Temple, it was that it was not longer needed, as a more perfect sacrifice had been made.

Blessings in Messiah

Mercy & Grace

2006-04-09T08:22:00.000-04:00

Shalom,

I currently am reading "Rabbi & Redeemer" by David Mishkin (see www.mtolivepress.com to order). This walk through the book of John gives good insight on the Jewishness of the scriptures and explains the cultural and historical context of the writings. If als0 does an excellent job of helping us see Yeshua as He claimed to be, the Son of G-d.

One key point made is the difference between Grace & Mercy, I'd like to share this here:
Grace is getting what we do not deserve, namely eternal life, the ability to live according to Torah, and have G-d's Spirit dwelling inside of each of us granting the strength to overcome.
Mercy is not getting what we do deserve, punishment and eternal seperation from G-d.

Thus G-d, through mercy, forgives our sins, and through Grace gives us eternal life and the ability to walk according to His will.

What a beautiful concept, not only forgiveness, but tha ability to walk as "Children of the King". This is what was meant when G-d said He would give us a new heart, and write His Torah on our heart!

Blessings

Back From Israel!

2006-04-06T08:17:00.000-04:00

Shalom,

My wife and I are now back from Israel. It was an excellent, inspiring trip as we traced the route our ancestors traveled from Egypt to the Promised land.

Several things struck me as we traveled: from how difficult the terrain was on the way to the promised land (not smooth desert as many imagine, but hills, rocky soil, and barren expanses), how lush the vegetation was in the Galilee region (truly a land flowing with milk and honey), and most of all, the pervasive sense of being home.

Over the next several weeks, we will be posting pictures and short video clips of our travels. For those who prayed for safe passage, and safety for our family while we were gone, you have our sincere thanks.

Blessings in Messiah

Living a Prayerful Life

2006-03-30T22:29:00.000-05:00

How many of us speak nary a word to God except for a mumbled prayer at bedtime? How long would your marriage last if that's all you spoke to your spouse?

Even if we have a personal prayer life, how many of us make the time to pray with our fellow believers? How long would your marriage last if you refused to relate to your spouse in public?

Prayer is the cornerpiece of a successful spiritual life. It is communion with God. In groups, it's communion through the Spirit with both the Father and each other. It is a powerful weapon: And take the helmet of salvation, and the sword of the Spirit, which is the word of God: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints. (Eph. 6:17-18, MKJV). If the Word of God is our sword, prayer is our heavy artillery and our radio to receive backup.

Prayer is the incense which fills God's heavenly Temple with a sweet smell (Rev. 5:8). It is the channel through which the Spirit flows. Why then do we wonder why we don't see God moving when we have such anemic prayer lives?

And finally, the prayers of the righteous are powerful (Jas. 5:16), but the prayers of the wicked go unheard (Pro. 15:29). When there is unrepentant sin in our lives, how can we wonder why our prayers go unanswered?

Consider this a challenge, both to my Messianic brethren and to my Sunday Christian brethren as well: The hour is late, the night is growing darker, and we have a job to do. Let's take up the most important tool that God has given us, and make communion with Him the centerpiece of our lives and ministries.

Shalom

Real Grace

2006-03-24T00:42:00.000-05:00

A brother Christian who once said to me, "You know, I've gotten to the point where all I care about is God's grace." He explained that he's in a Bible study with a Messianic Rabbi, and every time he gets tied up in some detail or point, the rabbi "hits me with God's grace again."

I suspect that the rabbi in question is emphasizing ADONAI's grace so much to try to avoid the period of legalism that so many Messianics go through as we discover a zeal for the Torah. Even so, the student in this case has gotten a bit unbalanced on the other side; he even once said to me, "Well, doesn't it say, let's sin all the more so that grace may abound?" No! Just the opposite (see Rom. 6:1-2)!

You know what grace is? Grace is sinning, going to our Father, confessing it, and having Him say to us, "You're forgiven; go and sin no more, My child." And when we stumble again and commit the same sin, and confess it, He says, "You're forgiven; go and sin no more, My child." And when we sin for the 491st time that day in the same way, our Father still says, "You're forgiven; go and sin no more, My child."

Grace is the pardon from sin, not the pardon to sin. Grace is a Father who accepts us as we are, in all of our sin and uncleaness, but loves us too much to let us stay that way. Grace is a Father who disciplines us (and yes, His discipline is often exceedingly painful), but who never rejects us. The Father may take us to the woodshed and take off His belt, but He always welcomes us back into the house with a hug.

That's not an easy grace. It's a very hard grace, sometimes--but it's a transforming grace.

It's very easy for a Messianic to get frustrated with a Sunday Christian. But if we, knowing the requirements of God's Torah, still stumble on the road and even wander astray from it from time to time, have been shown and continue to be shown so great a grace in our Messiah Yeshua, then we need to be just as quick to show that grace to our brethren.

Shalom.

Symbols in Messianic Life

2006-03-01T11:43:00.000-05:00

Shalom,

Below is a post from Michael's Blog on Symbols that enhance our walk with G-d. It is very well done.

Living a Symbolic Life

When Yeshua was asked what the greatest commandment was, He answered,

"The first of all the commandments is: 'Hear, O Israel, YHVH our God, YHVH is one. And you shall love YHVH your God with all your heart, with all your soul, with all your mind, and with all your strength.' This is the first commandment."

He is, of course, referring to the Sh'ma in Deu. 6, which continues:

And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates.

What does it mean to bind God's words on our hands and as frontlets between our eyes?

To read the rest of the article, go to Symbolic Life"

Blessings in Messiah

Another "Jesus"

2006-03-01T11:26:00.000-05:00

Shalom,

I had partially quoted a passge in earlier writtings concerning whether some churches were teaching another "Jesus", or Messiah. The question poised was if a church teaches a Jesus who violates Torah, says Jesus did away with Torah and that believers today should not follow Torah, are they preaching "another Jesus" that Jews are commanded not to follow. Here is the entire passage from D'varim (Duet.)

If a prophet rises among you, or a dreamer of dreams, and gives you a sign or a wonder, and the sign or the wonder which he foretold to you occurs, saying, "Let us go after other gods which you have not known, and let us serve them," you shall not listen to the words of that prophet or that dreamer of dreams. For YHVH your God is testing you to know whether you love YHVH your God with all your heart and with all your soul. You shall walk after YHVH your God and fear Him, and keep His commandments, and obey His voice, and you shall serve Him and hold fast to Him. And that prophet or that dreamer of dreams shall be put to death, because he has spoken to turn you away from YHVH your God, who brought you out of the land of Egypt and redeemed you out of the house of slaves, to thrust you out of the way in which YHVH your God commanded you to walk. So you shall put the evil away from the midst of you. (Deu. 12:32-13:5)

So the command in scripture is clear, the false prophet is to be killed. We need to teach a scripturally correct Messiah, one who kept Torah, and commanded His followers to also. If Sha'ul (Paul) taught that the Torah was evil (He did not), then he would have been a false teacher.

Remember, G-d's word is consistant, and we must not pick or choose what we follow. Sha'ul himself said "all scripture is pofitable"; he was speaking of the Tanakh - Torah, Writings & Prophets, not only the "Newer or Renewed Coveneant" books which had yet to be written.

If teachings in the Renewed Covenant seem to contradict the Tanakh, we must not blindly accept them, but search how to understand them because G-d's word will not contradict itself.

Blessings in Messiah

Rabbinic Validation of Yeshua as Messiah

2006-03-01T10:09:00.000-05:00

Shalom,

One of my favorite research activities is to study the Talmud & Rabbinic sources for clear validation that Yeshua is Messiah. I do this not only because I enjoy it, but following in the path of Dr. Michael Brown (writer of Answering Jewish Objections to Jesus Volumes 1-3), I believe it allows us to show Messiah from Scriptural & Rabbinic sources to our people.

Michael Bugg had this little tidbit on His blog, which I repost with His permission. These are fully verifiable.

Here is the excerpt:

The rabbis were not unfamiliar with exorcism. Their method was to command the demon in the Name of YHVH to give them its name; once they had the spirit's name, they were able to command it out with that name. (We see Yeshua using this method in the case of Legion; Luke 8:30ff.) However, in the case of a demon that kept its victim mute, they could not force it to give its name and therefore could not cast it out.

The amazing thing to them about Yeshua was not simply that He was casting out demons, but that He was doing so without involking the Name of YHVH, demonstrating that He had authority in and of Himself to command them. When He commanded out a demon of muteness, this was further proof that Yeshua is in fact the Messiah.

There were three miracles that had never been done before that the Rabbis expected the Messiah to do: Cast out a mute spirit, heal a man born blind (cf. John 9), and cure an Israelite with leprosy (up to this point, only Namaan the Syrian had been cured of that disease). Thus, the Pharisees could not have helped but know Yeshua was the Messiah, and had to willfully close their eyes by accusing Him of being possessed by the Adversary!

For the full text go to: B'rit Chadasha Blog

So we see that Rabbinic claims that Yeshua is not Messiah do not reflect all Rabbinic thinking, and even ignore some clear proofs in scripture, like the above miracles. We will discuss other proofs as we go along, Adonai willing.

Blessings in Messiah

The Unforgivable Sin

2006-02-28T21:50:00.000-05:00

The Unpardonable Sin

There is alot of confusion, and frankly, bad teaching, about what the unforgivable sin is. Some say it is not accepting Messiah, some say it is not believing in gifts of the Ruach. Michael on His Blog had an excellent explanation that came from a converstaion we had earlier.

Here is an excerpt:

There's a lot of discussion about whether there is really an "unpardonable sin" in theological circles. According to Yeshua, there is:

Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Ruach HaKodesh shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Ruach HaKodesh, it shall not be forgiven him, neither in this world, neither in the world to come. (Mat. 12:31-32)

So what does that mean? Could someone have accidentally blasphemed the Holy Spirit and lost their salvation as a result? Not quite; as always, context is key.

The unpardonable sin isn't simply not to recognize the Ruach HaKodesh, the Holy Spirit or Breath of God, but to attribute a work of the Spirit to the Adversary.

To read the entire article go to B'rit Chadasha Blogspot"

The unpardonable sin is real, from the context of the passage, we can clearly discern the issue is not the identification of Yeshua as Messiah, but attributing the healings and miracles of the Ruach HaKobesh (Holy Breath or Spirit) to Ha'Satan (the adversary.

The Pharisee in this case were saying the healings were of Ha'Satan, not from G-d.

Blessings in Messiah

Thoughts - Opening a can of worms

2006-02-22T14:48:00.000-05:00

Shalom,

This post I write with personal sadness. When we have to challenge someone on their path, or beliefs; it is easy to feel so inadequate.

One of the most unfortunate side effects of any movement away from "traditional" church beliefs is that there are some who stumble along the way. It seems that some go "Messianic" and then lose their way. Once in awhile you will see someone even go to the extreme and convert to Orthodox Judaism.

We see people who, like previous posts, fall away, for whatever reason. It seems that some people once open to challenging traditions, lose all sense of direction. They become like Sha'ul warned, ships without rudders, tossed to & fro by every wind of Doctrine.

We need to consider every move away from tradition with care, question all changes; to make sure we are not "throwing the baby out with the bath water", so to speak.

Does "opening the can of worms" have to mean rejecting core beliefs? Does seeing the value of Torah mean Messiah is no longer needed?

While we do not believe in the yin & yang of eastern religion, we do need to seek balance in our faith. When making the transition to Messianic, we need to be very careful to not forget the baby, as we stop celebrating Christmas. We need to remember the resurrection, even if we don't celebrate Easter.

Messianics can become "anti-Christian" very easily. We need to learn to speak against false teachings, without forgetting we all worship the same G-d. We agree on most tenets of the faith, even if those tenets are expressed differently. We believe Messiah is G-d, though we stress He is part of G-d (Echad). We believe the Ruach HaKodesh is G-d, but He is not seperate from G-d. We value Torah as showing how to live a Holy Life, but keeping Torah does not save us, G-d did that, by sacrificing Yeshua in our place.

We should not be "anti-Christian" anymore than we should be "anti-Judaism". We should not define ourselves by negatives, but by positives. We share much with both groups, and should able to fellowship in love with both.

Consistancy, accountability, sound doctrine are keys to living lives pleasing to G-d, and staying on the straight & narrow road.

Sometimes we realize how narrow that road can become and fewer than ever seem to be finding it.

Blessings in Messiah

Life & Teachings of Yeshua Pt 4

2006-02-21T14:25:00.000-05:00

Shalom,

The newest Audio has been posted on the Life & Teachings of Yeshua. This is Part 4 and covers the wedding at Kana, and the famous discussion with Nikodemus.

The link is Yeshua Ha'Mashiach Ministries

Blessings in Messiah

Hamas - "We Drink Jewish Blood"

2006-02-16T10:26:00.000-05:00

Shalom,

The below excerpt is from a Hamas Website video, and shows the real intention of the Palestinians. This is sickening, when will we wake up and understand the truth.

Hamas suicide bombers' videotape: 'We drink Jews' blood'

By Nadav Shragai

A Hamas Web site recently published the videotape wills of two suicide bombers, with two main messages: One is directed to the Jews whose blood Hamas pledges to drink until they flee from the land of the Muslims, and the other is devoted to a mother who helps her son plan a suicide attack, according to Palestinian Media Watch, which presents the video shown on the Hamas site after its victory in the Palestinian parliamentary elections.

The video shows Idham Ahmed Majila and Maumin Rajab Rajab, who blew themselves up at the Karni crossing at the end of 2004. "My message to the hated Jews: There is no God but Allah," Majala says. "We will hunt you everywhere, when you wake and when you sleep. We are a blood-drinking people and we know that there is no better blood than Jewish blood.

For the rest of the article go to http://www.haaretz.co.il/hasen/spages/683165.html

Blessings Gavri'el