The Infamous Second Aliyah of Timothy Layne Buckles

The Infamous Second Aliyah of Timothy Layne Buckles

The first infamous Aliyah of Timothy Layne Buckles, Tim Buckles or Timothy Layne had taken place previously at a power minyan in Seward Seattle in 2014. A trusty minyan attendee was suspicious and started looking into Tim’s background after he named his new born girl during the Keriat haTorah with aplomb.Image may contain: 1 person

Timothy Layne as of 2014-2016 is not Jewish, he may still be one of the leaders of the Tzemakh David Messianic group in Everett WA1, well at least as far back as 2014-2016. Now what would a modern “Hasidic” – looking Jew be doing in Everett? What kind of Jewish life is there up there? You see, Seward Park is just too darn expensive….. Word on the Jewish grapevine is that he has already been rumbled for deception in at least two other Jewish locations in the United States.

The Big Aliyah

Mr. Buckles and his wife Anna (Michelle as per facebook) Buckles (also Williamson) have made it to Israel and Tim has a job working in a cafe in Israel. The cafe may be just one place where he proudly announces to all who may listen, that he has made Aliyah and may be a convert to Judaism also. No doubt based on the first infamous Aliyah of Timothy Layne Buckles, he now may make similar bold claims in the place he may be residing(?). The neighborhood where he works may be also just too darn expensive to reside, so where do they live? Perhaps you know of a Buckles family near you?

Facebook appears to indicate change of location to Israel circa 2017. Of course anyone who has actually genuinely made Aliyah, has a burden of proof of Jewish status if one was to become a genuine citizen of Israel. Have they established the burden of proof of Jewish status? Have they converted through the appropriate channels?

If so we have a problem Houston!

The problem includes, that a non-Jew may be called up to recite brochot upon our Holy Torah. The food he/she cooks and serves to Jews in the cafe may be cooked by a non-Jew. An employer may end up paying maternity pay on the basis of a possibly false pretense of being halachically Jewish when in fact there may be a scam going on.

The Buckles may be in Israel illegally on the basis that their Aliyah may be predicated on a genuine Jewish conversion which may not in fact be the case given the messianic posts of just two months ago (see points below). They may be involved in missionary work which is obviously problematic.

If they have ‘properly’ converted or not we still have a problem:

  1. An article (https://ffoz.org/discover/torah/messiah-the-bird.html), by Tim Buckles, as recently as 2 Jun 2019 by the messianic missionary group known as the First Fruits of Zion2 (FFOZ). Tim is obviously currently involved in the belief and propagation of the aims of FFOZ for the evangelisation of Jews.

  2. If you look at the bottom of the article above, you will see that it states … “ABOUT THE AUTHOR: Tim Buckles resides with his family in Israel. He is the author of the children’s book Avram and the Idol Shop” published by FFOZ.

  3. You will note in the comments section of this Messianic page “Ladder of Jacob” that on 30 May 2017, Tim’s brother in law (Randy Mitchell) posted that Tim and Anna are working for FFOZ having made Aliyah:creepy

  4. A Youtube Video “Standing in the gap” which after 30 seconds he states the topic of the video “what about all those Jews who aren’t following yoshke”; at around 4.35 mins he starts talking about Paul and quoting Romans; around 7.40 mins for the next minute he talks about yoshke.

The problem is that many Jews and genuine converts to Judaism have made significant sacrifices to make genuine Aliyah here in Israel. Why should we be subject to missionary deceptions here also? If missionary conversions are ‘genuine’, then based on present evangelical output (as shown above), we Jews can only hope for a retro-active annulment of conversions[if any] and a kick out from the country. Meanwhile, we may be polluted by your presence and evangelical agenda, masquerading as Jews3 which extends to at least where you work, where your children got to school and the Synagogues you attend.

But we know where you are and what you get up to!
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1 Tzemakh David has been formed as a kiruv community and gateway to greater involvement in Jewish life, culture and mitzvot for interested Jewish Christians. Tzemakh David also intends to provide community for Messianics in the Puget Sound area and to stand with Christian communities as we share the message of Christ to the nations. https://yellow.place/en/tzemakh-david-everett-usa

2 ABOUT US

First Fruits of Zion is an educational Messianic Jewish organization.

We believe that the Torah of Moses (Genesis­–Deuteronomy) is God’s initial revelation and self-disclosure not only to Israel, but to all of humanity. It is the foundation for the Scriptures, the basis of covenant relationship with God, and the revelation of Messiah. We are dedicated to educating followers of Yeshua—both Jewish and Gentile—in the whole counsel of Scripture.

We teach Torah through books, publications, study programs, audio-visual products, and seminars and conferences. However, and this is an important “however,” we teach more than Torah—we like to think that we teach a very high form of discipleship to the Master. Let me explain.

In Judaism it is often said, “Keep Torah for the sake of Torah” which communicates that one should not keep Torah for the reward, the benefit, or even the joy but rather as a simple act of obedience. While we understand this principle, we do not keep Torah for the sake of Torah alone; we keep Torah as a matter of discipleship. We always place the emphasis on being a “disciple of the Master” rather than being “Torah observant.” Our interest in Torah, tradition, Jewish studies, etc. begins and ends with our desire to be better disciples of Yeshua.

Our hope is to see disciples of the Master take up God’s commandments as an expression of love and devotion to the Father, not out of a sense of mandate or burdened obligation. We pray that all believers will let their good deeds shine forth as a beacon of light to the world.

In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.(Matthew 5:16)

These are exciting days of restoration! I am grateful to be alive and a part of these prophetic times. Thanks for considering our resources; I pray they will be a blessing to you, your family, and your community.

Boaz Michael, Founder and Director, First Fruits of Zion. https://ffoz.com/about-us.html

3 In the “International Religious Freedom Report for 2017: Israel, Golan Heights, West Bank, and Gaza,” it says, “There is also a community of approximately 20,000 Messianic Jews, as reported by the Messianic Jewish community.” https://www.state.gov/reports/2017-report-on-international-religious-freedom/israel-golan-heights-west-bank-and-gaza/

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Danger from Within by Promoting from Without

In the days of mighty King Nimrod, there lived in Mesopotamia a young man named Abraham. Now, Abraham’s father was an idol maker named Azar, who carved the wooden gods worshiped by his people. But Abraham was a believer in the one God, and not in the gods made by hand.

Image result for nimrod and abraham

Azar would send Abraham and his other sons to sell his idols in the marketplace. But Abraham would call to the passersby, “Who’ll buy my idols? They won’t help you and they can’t hurt you! Who’ll buy my idols?”

Then Abraham would mock the gods of wood. He would take them to the river, push their faces into the water, and command them, “Drink! Drink!”

At last Abraham said to his father, “How can you worship what doesn’t see or hear or do you any good?”

Azar replied, “Dare you deny the gods of our people? Get out of my sight!”

“May God forgive you,” said Abraham. “No more will I live with you and your idols.” And he left the house of his father.

Now, the time came for one of the festivals of that town. The people gathered in their temple and placed offerings of food before their gods.

Abraham walked among them, saying, “What are you worshiping? Do these idols hear when you call them? Can they help you or hurt you?”

But their only reply was, “It is the way of our forefathers.”

“I am sick of your gods!” declared Abraham. “Truly I am their enemy.”

When the people had gone out, Abraham took some of the food and held it up to the idols. “Why don’t you eat?” he mocked them. “Aren’t you hungry? Speak to me!” And he slapped their faces.

Then Abraham took an ax and chopped the idols to pieces—all except the largest idol, the chief god of the people. And he tied the ax to the hand of that idol.

When the people returned, they were shocked to find their gods broken up and scattered about the temple. Then they remembered how Abraham had spoken, and they sent for him.

“Abraham,” said the head man, “was it you who did this?”

“Surely it was someone!” he replied. “Their chief stands there with an ax in his hand. Perhaps he grew jealous and destroyed the rest. But why don’t you just ask him?”

The head man said, “You know they neither strike nor speak.”

“Then why worship gods that you make?” demanded Abraham. “Worship instead the Maker of all!”

But few of the people would listen. Abraham was seized and brought to King Nimrod for punishment.

When Nimrod had heard the accusers, he turned to Abraham. “Who is this mighty God you spoke of?”

“He it is Who gives life and death,” answered Abraham.

“But I too give life and death,” said Nimrod. “I pardon a guilty man sentenced to die—then I execute one who is innocent!”

“That is not the way of my Lord,” said Abraham. “But listen to this: Each morning, my Lord brings the sun up in the east. Can you make it rise in the west?”

Then Nimrod grew angry. He had a great fire built, and he ordered Abraham to be tied up and thrown into it. But the fire only burnt away the ropes, and they saw Abraham sitting peacefully among the flames. Beside him was an angel in Abraham’s likeness, comforting and protecting him.

After that, Nimrod did not dare try to harm Abraham again. Abraham returned to his town, where he gathered those who believed in the one God. Then he set out west, placing all faith in the Lord1.

Fast Forward to the Present Day2

For up to $27 a month or $270 a year (there are three pricing levels, “in the spirit of Leviticus 5:6-11”), subscribers to Root Source can access prerecorded lectures on topics that include biblical Hebrew, women in the Bible, Jewish prayer, the Holy Temple, God, Moses and the Book of Proverbs.

Although it may be a bit off-topic, one of the most popular courses offered at this online school is apparently “Islam – Insights and Deceptions.” A blurb about the course notes that it “uses scriptures from the Old Testament and occasionally even the New Testament to make the case that Islam is extremely dangerous.”

Torah School for the Nations, founded by Lambert Adler earlier this year, focuses more on face-to-face learning. Her project offers evangelicals visiting Israel during the three biblical feasts – Passover, Shavuot and Sukkot – the opportunity to participate in a full day of Torah study.

ADLER1

It held its first such teach-in last Passover in the West Bank settlement of Ma’aleh Adumim, where Lambert Adler lives. “But so many people wanted to join that the next two times, for lack of space, we had to move it to Jerusalem,” she says. The price is $75 per participant per day, including a kosher lunch.

“Ultimately, my dream is to have a brick-and-mortar facility that operates year-round,” she says……..

The forerunner of all these initiatives was the Center for Jewish-Christian Understanding & Cooperation (CJCUC), the first Orthodox-Jewish institution to offer Jewish-taught Bible classes to Christians. CJCUC was established in January 2008 by Rabbi Shlomo Riskin, a prominent Modern Orthodox rabbi, in the West Bank settlement of Efrat.

Unlike some of the newer initiatives, it reaches out to Christians across all denominations – not only evangelicals.

Israel Jewish Council for Interreligious Relations   IJCIR

Interfaith Bible classes have also found their way to the Israeli parliament. Among the participants at a recent class in May was Michele Bachmann, the former U.S. presidential candidate and co-founder of the ultra-conservative Tea Party movement3.

The Fallout

“So what if its harmless (?) nonsense” you can imagine some of our people thinking to also include that its also good for business! And all under the guise of educating Christians about their Christianity!?

However, this not the case for Abraham a man born into his idolatrous family and community. An enlightened Abraham clearly had his purpose to educate his family and community concerning idolatry. As described above, he demonstrated explicitly and repeatedly the foolishness of idolatry to a point after which he had to leave to the West [Israel] to be free of its influence. Is the foolishness of idolatry not the essence of what we say at our Passover Seders. To be free from the idolatrous religious practices/ beliefs of the other nations and instead to join our Torah nation? We readily admit in our Haggadas “Our forefathers were idol worshipers” and yet we should understand the very act of slaughtering a lamb was a rejection of the lamb god of the Egyptians4? And now we are facilitating and furthering the idolatry of Christianity? Christianity which claims in direct contradistinction to our own understanding to:

Get rid of the old yeast, that you may be a new unleavened batch, as you really are. For Christ, our Passover lamb, has been sacrificed. 1 Corin 5:7

By helping non-Jews to understand Christianity and practice their Christianity more meaningfully whilst making a hefty buck ($) at the same time?

We as Jews must make no mistake that we are coming under the fluffy warm blanket of political correctness, tolerance, love and mutual respect promoted from our own people. The very same tactics that Christians use themselves in their efforts to convert Jews to Jesus/ Yeshua! After all, as the Christian missionaries say “believing in Jesus makes you a completed Jew”. It is very clear from a Christian missionary perspective as mandated by the New Testament (see Mark 16:15, 16) that we Jews have something lacking…. the idol Jesus/ Yeshua.

Some Jews are in a denial that they are not playing with and exposing our people to the idolatry of Christianity. The denial because after all the proper get out safety clauses are disposed throughout their materials in their efforts to educate non-Jews about Christianity by equalizing it with an ‘understanding’ of Judaism. Their material and statements are without any reference to idolatry and why explicitly Christianity is idolatry. Those who expose such things are of course ignorant, prejudiced and fail to understand the mi$$ion to the Christians:

“Once they start having what they call a ‘heart for Israel,’ they realize that Jesus was Jewish. And in order for them to understand Christianity, they have to understand the Hebraic roots of Christianity. In other words, the lifestyle that Jesus lived – and that happens to be very similar to the way religious Jews live today, especially in Israel,” explains Lambert Adler.

No it is not very similar to the way religious Jews live today but unfortunately if more of this idolatry is promoted from those from within it may well be so in the near future.

Jews do not need to enhance the idolatrous beliefs of others by reinforcing it with Judaism, G-d forbid! Abraham did not and why should we?!

______________

Quotations from Haaretz article https://www.haaretz.com/israel-news/.premium-you-ll-never-guess-who-s-flocking-to-learn-bible-at-israeli-yeshivas-1.6763029?fbclid=IwAR3nxbEWhBNgsKp04P6R7oHU8gLatiETsGMRMfAb8xzUahoYFGJZIA0-KXw for which quotations / pictures from are clearly indicated so and in accordance with ‘fair use’, to serve an educational purpose of this blog post. Examples of ‘fair use’ include commentary, criticism, news reporting, research, teaching, library archiving and scholarship. ‘Fair use’ provides for the legal, non-licensed citation or incorporation of copyrighted material in another author’s work.

ibid

A biblical proof that the lamb was a god of the Egyptians is by consideration of Exodus 8 which concerns Moshe’s request of pharaoh to allow a sacrifice in the desert. Considering verse 22: And Moses said: ‘It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God; lo, if we sacrifice the abomination of the Egyptians before their eyes, will they not stone us? Exodus 8. A question may be asked if the sacrifice (lamb/ sheep) was an abomination to the Israelites or the Egyptians? The answer to the rhetorical question asked by Moshe causes us to consider what would the basis be for the Egyptians to stone the Israelites, if not for Israelites sacrificing the god of the Egyptians?

Creating the (copy)Right Impression

Before you post anything should it not be checked for its accuracy? After all once something is in the public domain its fair to utilize materials (videos, blog/Facebook posts) under fair use for the purpose of warnings to vulnerable individuals.

Itzhak Shapira or more accurately ‘Rabbi Ignoramus’ has been at it again. A plethora of material demonstrating his ignorance in video format is currently being trolled for copyright purposes (see here and here). No doubt its all part of the public image in the latest venture to team up with the “Kosher Pastor” franchise:

koshpast

koshpast2

Rest assured with the Kosher Pastor being a man of integrity and his teaming up Rabbi Ignoramus, another man of integrity, he is onto a winner!? From the website:

Pastor Matt McKeown has studied under Messianic Rabbi Itzhak Shapira for nearly 4 years.  This learning and discovery has led the pastor and the rabbi to create a 3 course online program that teaches Christians about the Jewishness of Jesus and the Bible.

Here is an example of the integrity of Rabbi Ignoramus who recently took over a Chabad House to propagate his ideas:

shap5

chabad

Could there be a more apt use of the famous non-testament term “the blind leading the blind? Here below (more here) in full is a scholarly appraisal of the scholarly value of Shapira:

DECEMBER 27, 2013 By Rabbi Eli Cohen – Jews for Judaism Australia[1]

A Critical Review of The Return of the Kosher Pig

Justinas Pranaitis' credibility rapidly evaporated, however, when the defense demonstrated his ignorance of some simple Talmudic concepts and definitions, such as hullin, to the point where "many in the audience occasionally laughed out loud when he clearly became confused and couldn't even intelligibly answer some of the questions asked by [Beilis'] lawyer"

Justinas Pranaitis’ credibility rapidly evaporated, however, when the defense demonstrated his ignorance of some simple Talmudic concepts and definitions, such as hullin, to the point where “many in the audience occasionally laughed out loud when he clearly became confused and couldn’t even intelligibly answer some of the questions asked by [Beilis’] lawyer”

The explosive debate surrounding the belief in a divine Messiah has engaged many great minds across the spectrum of religious beliefs. The most recent contender for a seat at this debate is Christian evangelist[2] “Rabbi”[3] Itzhak Shapira, author of The Return of the Kosher Pig.

In their endorsements of this book, respected Christian leaders have labeled Shapira “a Jewish insider”[4] with “encyclopedic knowledge of rabbinic sources”[5] and described this book as a product of “careful study.”[6] With these recommendations, Shapira has been promoting himself in Christian and Jewish circles as a “scholar” in rabbinic studies.

After reading The Return of the Kosher Pig and examining the sources, I feel a responsibility to present my findings. It would require several volumes to discuss the broad spectrum of blunders in Shapira’s book.[7] For the purpose of this review, I have selected a mere sampling of distortions found in the pages of The Return of the Kosher Pig (TROTKP), as well as errors that can only serve to disqualify Shapira from this debate.

When engaging in the difficult study of rabbinic literature, as Shapira purports to do, background knowledge and textual competence are a basic requirement, not a luxury. My hope is that by the end of this review, irrespective of your religious background or persuasion, it will be crystal clear that Shapira’s supporters were totally duped, and that his proficiency in the study of rabbinic writings is a sham.

Introduction

Shapira and his book bring to mind the famous “Beillis trial” that took place in Kiev in 1913. In this trial, Mendel Beillis, a Russian Jew, was accused of murdering a Christian child to take his blood for alleged Jewish rituals. During the trial, a Lithuanian Catholic priest named Justinas Pranaitis was called upon as a religious “expert” in Judaism for the prosecution.

In his book Blood Accusation, Maurice Samuel describes how Ben-Tzion Katz, an advisor to the Beillis defense team, exposed Pranaitis as a sham to the non-Jewish jury. “After listening to Pranaitis for a few minutes he [Katz] perceived that the man was a quack with the merest smattering of Hebrew and no knowledge of Aramaic, the language of the Zohar and most of the Talmud. Any Jewish boy with a cheder (elementary Hebrew school) education would have perceived it, but the jury of course had not even that.”[8]

Katz recommended that Pranaitis be asked the meaning of words such as Hulin, Yebamot and Erubin without letting him know that these were titles of volumes of the Talmud. Katz was positive that Pranaitis would not know the answers. It was obvious to Katz from the way Pranaitis had pronounced the words that he had picked up his “erudition” from scurrilous pamphlets with which Katz was familiar. Following this advice, the attorneys took turns asking these questions, with Pranaitis answering each question “Ne znayu” (I don’t know).

The exchange climaxed when one of the attorneys asked Pranaitis, “When did Baba Batra live and what was her activity?” Baba Batra is the name of a tractate of the Talmud. The word baba is also a common Russian term for grandma. Thus, when Pranaitas answered “Ne znayu”, he demonstrated that he was completely unfamiliar with even the names of the volumes of the Talmud, not just their content.

Samuel then quotes from a telegram sent to Moscow by one of the Tzarist agents, “[The] questioning of Pranaitis reduced the convincing power of his testimony, revealing ignorance of texts and insufficient acquaintance with Jewish literature. In view of the superficiality of his knowledge and his helplessness, Pranaitis’s testimony has very little significance.”[9]

First Impressions

The following video has been removed (see graphic below)

What an incredible error of translation!!! He translates the Aramaic word “Asei” (see strong’s concordance H858) which means “come”, as if it were the Hebrew word; “Atah” “you”.

However, on page 119 of The Return of The Kosher Pig, Tzahi Shapira writes:

“Daniel 7:13-14 speaks in the singular structure as it uses the word אתה ( “You” singular) and not אתם ( “You” plural).”

Shapira’s teachers at IAMCS appear to have neglected tell him that Daniel is partially written (ch 1-7) in Aramaic, the remainder in Hebrew. Any google rabbi could have told him that!!

What an incredible error of translation!!! He translates the Aramaic word “Asei” (see strong’s concordance H858) which means “come”, as if it were the Hebrew word; “Atah” “you”. even more incredible that he repeats the same mistake twice in a video clip.

Shapira has indicated previously that his book contains a number of mistakes and that a second edition has been made. A recent post of his book very surreptitiously hides the page number and Shapira admits a small mistake:

mistake

Ignorance of Shapira that chapters 1-7 of Daniel is in Aramaic, the remainder in Hebrew is a small mistake?

shap 2

Shapira doesn’t even get off the ground without running into serious problems. In explaining the provocative title of his book, Shapira tells us that the pig will become kosher in the Messianic Era. Furthermore, he claims that according to the rabbis, the return of the “pig” is also a euphemism for the triumphant return of the Messiah. He therefore believes that in the future the Jewish community will embrace both the pig and Jesus as kosher.

In TROTKP, Shapira attempts to trace this idea back to a book written by Rabbi Yehuda Hayon, a respected rabbi currently residing in Israel. In his book Otzarot Acharit Hayamim, Rabbi Hayon examines the status of scriptural prohibitions in the Messianic Era. One of the biblical prohibitions he explores is that of the pig. He cites a Midrash that explains the meaning of the Hebrew name of the pig, hazir (which can also mean [to] return). “Why is his name called hazir? Because in the future, G-d will ‘return’ it to Israel.”[10]

This Midrash, if it were to be taken literally, would imply that the scriptural prohibition against eating pig would be abrogated in the Messianic Era. In an endnote,[11] which is the focus of Shapira’s discussion, Rabbi Hayon addresses this dilemma and presents several interpretations of this Midrash that would still hold to the belief that the Law of Moses will not be abrogated in the Messianic Era. Rabbi Hayon presents the following collection of interpretations from the writings of respected Jewish commentators:

Rabbi Chaim ibn Attar (Ohr HaChaim) interprets this Midrash literally with the following explanation: Since the pig does not currently chew its cud, Torah law forbids it [Leviticus 11]. However, in the Messianic Era the pig will undergo a physiological change and will begin to chew its cud. At such time, when the pig possesses the two characteristics required of a kosher animal – split hooves (which it already has) and chewing its cud – it will be rendered kosher. This will be in keeping with Torah Law and does not constitute a nullification of Torah Law in the Messianic Era.

Rabbi David ibn Zimra (Radvaz) interprets the Midrash allegorically in order to avoid the problems presented by a literal interpretation. He offers two possible explanations: a. The Midrash is using hyperbole to illustrate the abundance of meat that will be available in the Messianic Era. There will be so much meat at that time that it will be as if pig had become Kosher. b. The Midrash can be understood on an esoteric level. The hazir (pig) is a reference to a celestial angel named Hazri-e-l who is currently a prosecutor of Israel in heaven. In the future, this angel will turn (lit. return) from being the prosecutor of Israel to becoming their defender.

Rabbi Hayon’s discussion concerning the “pig” closes with two alternative textual versions of this Midrash which both see the “pig” as a euphemism for Edom – Rome. These renditions are found in the works of Rabeinu Bachaya, a respected 13th century Spanish rabbi. In Rabeinu Bachaya al HaTorah, it is explained that the return of the “pig” refers to Edom coming in the future to build the ThirdTemple in place of the SecondTemple which they destroyed.

The concluding remarks of Rabbi Hayon’s discussion read as follows:

“[One can] adopt the [following] version of the Midrash cited in Bachaya al HaTorah, Parshas Shmini (Leviticus 9:1-11:47): Why is this nation [Edom – Rome] compared to a pig? Because G-d will, in the future, turn (lit. return) upon them the attribute of judgment. Or else [one can] adopt the other version brought by [Rabeinu Bachaya]: Why is his [Edom’s – Rome’s] name called hazir (pig)? Because in the future he [Edom – Rome] will return the crown to its former glory.” (i.e build the ThirdTemple.)

In TROTKP, Shapira argues that “the term used by Rabbi Hayon, atara leyosh’nah [[the] crown to its former glory], literally means that the angel will not only return to redeem, protect and defend Israel, but he will also return to his lawful place as King [Messiah] as the crown belongs to him!”[12] In reality, Rabbi Hayon never suggests in any of his comments that the name “pig” is a euphemism for the Messiah or that the return of the “pig” is a code for the “triumphant return” of the “pig” (Messiah). Moreover, no respected rabbi within Judaism ever refers or referred to the Messiah as “pig”.

Shapira accentuates this error when he marvels aloud, “What a wonderful commentary by our sages, who clearly explain that the pig is represented by a messenger [Angel] who will return to Israel to save and to protect, to bring back the crown that was lost.”[13]

The entire premise for the title of Shapira’s book rests on his staggering confusion. Not only does he distort the final comment of Rabbi Hayon, but he also conflates this distortion with the comment of the Radvaz about the “pig” being a reference to a heavenly angel called Hazri-e-l. Had Shapira bothered to check the source provided by Rabbi Hayon before jumping to his erroneous conclusion, he may have chosen a different title for his book.

The Hypothesis

The main theme of Shapira’s book is his contention that “by the standards of the 1st and 2nd century sages, some expected a Divine Messiah who would come and suffer for the sins of Israel and rule as king.”[14] He would have us believe that if it were not for the rabbis in the Middle-Ages who took a “sharp and violent turn against the idea of a Divine Messiah,”[15] the belief in a divine Messiah would be a part of contemporary Judaism; or, at the very least, tolerated.

Before addressing some of the “evidence” cited by Shapira, it is worth noting what scholars say on the matter. Lawrence Schiffman, an internationally recognized authority on SecondTemple and Rabbinic Judaism, writes: “Justin Martyr (100-165 C.E.) composed a Greek record of a supposed dialogue with a Jew. Apparently, this work is a literary device, purporting to be a dialogue with the famous Mishnaic sage Rabbi Tarfon. The debate shows that the theological battle lines had already been drawn by the mid-second century C.E.”[16] One of the quotes that Schiffman brings from Justin’s Dialogue reveals that the belief in a divine Messiah was a Christian departure from the established tenets of 1st and 2nd century Judaism.

“‘… it would have been better for us,’ Trypho concluded, ‘to have obeyed our teachers, who warned us not to listen to you Christians, nor converse with you on these subjects, for you have blasphemed many times in your attempts to convince us that this crucified man was with Moses and Aaron, and spoke with them in the pillar of the cloud; that he became man, was crucified, and ascended into heaven, and will return again to this earth, and that he should be worshipped.’”[17]

In a similar vein, John J. Collins, professor at YaleDivinitySchool, writes, “Christian claims for the divinity of Jesus eventually went beyond anything we find in the Jewish texts.”[18] According to Collins, “The most significant Christian departure from Jewish notions of the messiah was the affirmation of the divinity of Christ.”[19]

N.T Wright, Research Professor of New Testament and Early Christianity at University of St. Andrews in Scotland, echoes these views, stating, “No Second-Temple Jews known to us were expecting the one God to appear in human form, let alone to suffer physical death.”[20] As we can see, Shapira’s account of Judaism’s “transformation” in the Middle Ages doesn’t stand up to scrutiny. The idea of a divine Messiah was equally repugnant to the sages of the 1st and 2nd centuries.

Insincerity

Shapira’s schizophrenic attitude towards the sages of traditional Judaism is another red flag. On the one hand, he claims to love and respect the sages, describing them as “men who loved God with all their hearts.”[21] Moreover, Shapira tells us that after 15 years of studying, he has personally “grown to love the words of these precious men” and “gained much understanding”[22] from them.

But Shapira’s display of admiration is disingenuous. Speaking out of both sides of his mouth, he praises the Rambam and Rashi, two of the greatest Jewish teachers of the Middle Ages, for their “wonderful and rich”[23] commentaries. But then he turns around and describes them as “creative interpreters”[24] who “contradict themselves”[25] and have “elected to go against the words of the Torah itself,”[26] “to create their own strange, complex interpretations.”[27]

Shapira exhibits his openness to “learn” from the rabbis whenever he sees an opportunity to “create a deep connection, kesher, between the divine Jewish Messiah and the words of Hazal [the Jewish sages].”[28] However, the moment Shapira feels that the rabbis are not supportive of his belief in Jesus, he immediately accuses them of “twisting, modifying, and changing the words of the Torah” and making “a series of decisions to circumvent the scriptures,”[29] due to their rejection of Jesus.[30] Most incredibly, even after his attempts to discredit these rabbis, Shapira still tries to use their writings in support of his heresy!

The Return of Pranaitis

The main focus of Shapira’s thesis revolves around the functions and titles that are given to Messiah. When the Messiah is called “king”, for example, Shapira asks, “If God is ‘the King over Israel’, how can the Messiah also be called king? How can God be called ‘The King of the earth’ if the Messiah is the king of the earth?”[31] His solution is that when a verse like Isaiah 44:6 describes G-d, “[it] not only speaks of Hashem, but also refers to King Messiah who is part of Hashem.”[32] In his final analysis, Shapira concludes that “it was God Himself who took the form of man,”[33] which is the Christian doctrine of the incarnation.

Shapira seems to be blissfully unaware that in Jeremiah 27:6-8 Nebuchadnezzar is made king over Israel and the nations; in Ezra 1:2 we are told that G-d had given to Cyrus all the kingdoms of the earth; and in 2 Samuel 5:12 King David is established by G-d as “King over Israel.” If Shapira cannot fathom how, in Judaism, a human can be given dominion without becoming divine, how can he expect his words to be taken seriously?

Kal V’Chomer

In the gospel of John chapter 5, Jesus is recorded as chastising the Jews of his day, “If you believed Moses, you would believe me, for he wrote about me. But since you do not believe what he wrote, how are you going to believe what I say?”[34] Shapira tells us that in these verses, Jesus had “applied a rabbinic form of argument titled Kal V’chomer (from the light to the heavy),”[35] referring to himself as the second Moses and claiming to be greater than Moses. In other words, if the Jews rejected Moses, kal v’chomer (how much more so) they would reject Jesus who is greater! Clearly, Shapira doesn’t grasp how a kal v’chomer is applied, or he doesn’t understand the straightforward words of Jesus – or both.

A kal v’chomer is a “simple method of deduction that exists in all methods of logic, permitting a deduction from a minor case to a major case or from a light to a severe case.”[36] In Jeremiah 12:5, for example, we have a kal v’chomer in the form of a rhetorical question: “If you have raced with men on foot and they have worn you out, how can you compete with horses?”

In John 5, Jesus was saying to the Jews, because you refuse to heed to the words of Moses, you therefore reject me. In other words, according to John, Jesus was the supposed fulfillment of the words of Moses; any rejection of Jesus must have been rooted in the rejection of the words of Moses. In short, Jesus does not claim in John 5:46-47 to be a second Moses. His argument against the Jews who had rejected him has absolutely nothing to do with a kal v’chomer argument.

Gezerah Shava

Another rabbinic convention which Shapira completely mangles is the gezerah shava principle. A gezerah shava is an exegetic rule with restricted application. This rule is usually applied when two Scriptural verses contain similar words. If one verse is clear and the second is unclear, the verse with greater clarity is used to clarify the ambiguity that exists in the other verse.

Rabbi Adin Steinzaltz, a world-renowned Talmudic scholar, warns about the potential exploitation of the gezerah shava rule. “This important exegetic rule may prove dangerous if employed indiscriminately, since many words appear in different sentences and any desired conclusion may be obtained.”[37]

Rabbi Steinzaltz is correct in his warning. However, what he couldn’t possibly imagine is what Shapira actually does in TROTKP under the pretense of employing Judaism’s gezerah shava rule. With the intention of proving that “King Messiah [is] none other than the one who is riding upon the skies”[38] (i.e. G-d Himself), Shapira connects three verses that contain similar sounding Hebrew words:

Psalm 68:5, which speaks about praising G-d: “Sing unto G-d, sing praises to His name; ‘solu’ (extol) ‘l’rochev b’arovot’” (to the One who rides upon the skies);

Isaiah 62:10, which speaks of the future exaltation of Israel before all the nations: “Go through, go through the gates, clear the way of the people; ‘solu solu hamesilah’ (cast up, cast up the highway), take out the stones; lift up a banner for the nations;” and

Isaiah 40:3, which speaks of G-d’s comfort to Israel: “A voice calling out in the wilderness; make clear a path for the L-rd, make straight ‘mesilah’ (a path) ‘b’aravah’ (in the desert).

Shapira ultimately fuses these three verses to identify the Messiah as the one “who is riding upon the skies.”[39] No matter how hard Shapira will try to defend this convoluted argument, one thing is clear: This cannot be considered a legitimate use of the rabbinic gezerah shava rule.

Wrenching Out of Context

One illustration where Shapira reads the words of our sages out of context is his citation from Midrashei Geulah, which, when read in this inappropriate manner, does seem to portray the Messiah as divine.

Shapira presents the following quote:

“In the future, the Holy one, blessed be He, will seat Messiah in the supernal Yeshivah [House of Study], and they will call him ‘Lord,’ just as they call the Creator… And the Messiah will sit in the Yeshivah, and all those who walk on earth will come and sit before him to hear a new Torah and new commandments and the deep wisdom which he teaches Israel…”[40]

When you read the Midrash in the original,[41] however, a completely different picture emerges! In the paragraph immediately preceding Shapira’s cherry-picked quote, the Midrash states that in the Messianic Era,

“…All the righteous of Jerusalem and the pious of Jerusalem will be seated, by G-d, upon the Throne of Glory as it says in 1 Samuel 2:8, ‘And make them inherit the throne of glory,’ with a crown on each of their heads; and the radiance of the Shekhina upon their faces as it says in Judges 5:31, ‘Let those who love Him be like the sun when it comes out in full strength;’ and [G-d] places before each of them three groups of angels that will be reciting Holy, Holy, Holy before them, just as the serving angels do before [G-d] in the Heavens above, as it says in Isaiah 4:3, ‘And it shall come to pass that he who is left in Zion and remains in Jerusalem will be called holy – everyone who is recorded among the living in Jerusalem’…”[42]

The Midrash then continues, and here I will give a fuller quote than the one provided by Shapira,

“And Messiah, in the future, will be seated by the Holy One, Blessed be He, in the supernal Yeshivah [House of Study], and they will call him ‘Lord,’ just as they call the Creator as it says in Jeremiah 23:6, ‘And this is his name whereby he shall be called, The L-rd Our Righteousness.’ And Jerusalem, Messiah and the Holy One, Blessed be He, are all called ‘Tzur’ [Rock] as it says in Deuteronomy 32:4, ‘The Rock, His work is perfect.’ And even Abraham is called Rock as it says in Isaiah 51:1-2, ‘Look to the rock from which you were cut and to the quarry from which you were hewn; look to Abraham, your father.’ The Holy One, Blessed be He, is called ‘Good’ as it says in Psalm 145:9, ‘The L-rd is good to all.’ And Moses too is called ‘Good’ as it says in Exodus 2:2, ‘and she saw him [Moses] that he was good.’ The Holy One, Blessed be He, is called ‘Elo-him’ as it says in Psalm 47:9, ‘Elo-him sits on His holy throne.’ And Israel are also called Elo-him as it says in Psalm 82:6, ‘I said: you are Elo-him’ … And the Messiah will sit in the Yeshivah, and all those who walk on earth will come and sit before him to hear a new Torah and new commandments and the deep wisdom which he teaches Israel…”[43]

This Midrash, which Shapira has quoted out of context, is simply pointing out that the descriptions, names and titles that are ascribed to G-d are also conferred upon Messiah, Jerusalem, Abraham, Moses and Israel! Not even Shapira would suggest that they are all divine.

It is also worth noting that in John J. Collins’ careful examination of ancient Jewish texts, which speak of the Messiah in highly exalted terms, he concludes that “the Jewish Messiah, no matter how noble and how spiritual, is nevertheless a human being, a king of flesh and blood of the house of David, and is only an instrument for the great work of the God of Israel, the God of the universe.”[44]

It’s surprising that with his supposed “encyclopedic knowledge of rabbinic sources,” Shapira is unaware that in the context of Judaism, conferring divine titles or names upon a human being, city or object has nothing to do with attributing divinity to them.[45]

The Epitome of Chutzpah

Shapira’s chutzpah peaks as he desperately tries to extract a divine Messiah from the mouth of his most articulate opponent, the Rambam (Maimonides). Whenchutzpah Shapira quotes Isaiah 60:20 [“Your sun shall no longer go down, nor shall your moon withdraw itself; for the L-rd will be your everlasting light, and the days of your mourning shall be ended.”] he claims that the Rambam in the Guide for the Perplexed “interprets this verse to speak of the Messiah.”[46] This is patently false.

In his Guide for the Perplexed, the Rambam explains the metaphors of an “enduring sun” and a “darkened sun” used by Isaiah. The “enduring sun,” he explains, is a symbol of victory as in the case of the Kingdom of Israel in the Messianic Era in Isaiah 60:20. The “darkened sun” is a symbol of defeat as in the case of Sancheirib in Isaiah 13:10.[47] Contrary to Shapira’s claim that the verse refers to the “Messiah himself,” it is clear that the Rambam is interpreting the sun in Isaiah 60:20 to be speaking of the enduring victory of the Kingdom of Israel in the Messianic Era. We can see from Shapira’s misuse of this source that he was totally oblivious to what the Rambam was actually teaching in this chapter.

Save Us from the False Scribes

Shapira’s reprehensible abuse of Targum Yonatan, an Aramaic translation/interpretation of the Hebrew Bible, deserves special attention. In his discussion about Moses and the Messiah, Shapira focuses on the comments of the Targum on Deuteronomy 18:18 which, according to Shapira, speak of the supernatural birth of the Messiah.

The Targum to Deuteronomy 18:18 reads as follows: “I will raise up for them a prophet from among their brethren in whom the Holy Spirit [will] dwell, similar to you [Moses], and I will put my words of prophecy in his mouth and he will speak with them everything I command him.” The Targum explains that just like Moses, who was filled with the Holy Spirit, so will this future prophet be filled with the Holy Spirit.

Shapira manipulates the Aramaic of the Targum by presenting a partial quote and mistranslating it to read, “[a] Prophet I will raise to them from their brother[s], From the Holy Spirit.” Based on this corruption, Shapira falsely attributes to the Targum the view that the Messiah was “conceived through the Holy Spirit”[48] and is both “human and divine at the same time.”[49]

The Targum makes absolutely no mention about a supernatural birth of the Messiah. This kind of shameless illiteracy and textual high jacking is simply outrageous![50]

Above video removed.

 

Scripture Twisting

In TROTKP, Shapira contends that G-d will withhold His mercy if we lack faith in the Messiah. He bases this assertion upon his twisted exegesis of Hosea 4:1, in which he explains that; “due to the lack of the Messiah (the emet), the mercy and the grace of G-d do not exist.”[51]

Hosea 4:1 reads, “Listen to the word of the L-RD, O sons of Israel, for the L-RD has a case against the inhabitants of the land, because there is no [emet] truth or kindness or knowledge of G-d in the land.” Hosea is speaking here of G-d’s case against the Northern Kingdom of Israel for failing to conduct their lives with truth, mercy and knowledge of G-d: the core principles that G-d demands throughout Scripture.[52] The word emet (truth) in this verse is clearly not a reference to Messiah.

Furthermore, this verse says nothing of G-d’s mercy and grace being contingent upon the Messiah. It is unfortunate that Shapira’s uneducated guess, which turns out to be a perversion of scripture, is left unchallenged.

Here Come the Judges

If there is still any question whether Shapira and his book are anything more than a clumsy circus act, the final witness in this review should remove all doubt.

Pretending to be a scholar of grammar, Shapira argues vigorously against the possibility of the nation of Israel being the “son of man” in Daniel 7:13-14.[53] Here is one of his major points:

“Daniel 7:13-14 speaks in the singular structure as it uses the word אתה (“You” singular) and not אתם (“You” plural).”[54] According to Shapira, since Scripture uses the singular word for “you” (atah) and not the plural word for “you” (atem), it is clear that Daniel 7:13 couldn’t possibly be referring to the nation of Israel.

Shapira has confused the Aramaic word asei, which means come, [55] with the Hebrew word for you singular, atah.[56] This is simply an incredible display of biblical illiteracy, never mind rabbinics!

To accuse Shapira of being deceptive would wrongly imply that he possesses the ability to read the sources in the original and purposely withholding that information. Shapira is a classic “Google scholar” who has sifted through various online articles and biased missionary publications while faking proficiency with the original sources. His incoherent translations and paraphrases of these sources confirm time and again that he has virtually no understanding of the texts he is reading.

In light of the superficiality of his knowledge and his helplessness, the Russian jury dismissed Pranaitis as a hoax. In stark contrast, Christian leaders have promoted Shapira and his inane book as the epitome of scholarship. Were they unable to recognize the glaring mistakes made by Shapira? Or do they simply not feel a sense of responsibility to shield their followers from such a sham?

 ____________

[1] I would like to thank Rabbi Yisroel Blumenthal and Rabbi Michael Skobac for their editorial assistance.

[2] He disingenuously suggests otherwise: “I am not a missionary.” TROTKP, p. xii.

[3] Shapira holds a “full rabbinical ordination” from the International Alliance of Messianic Congregations and Synagogues, which is a Messianic/Christian school. This organization subscribes to every detail of Christian theology and its only association with Judaism is its appropriation of some of Judaism’s outer trappings.

[4] Endorsement to TROTKP by Messianic leader Jeffrey A. Adler.

[5] Endorsement to TROTKP by Messianic leader Michael Wolf.

[6] Endorsement to TROTKP by President of Fire Ministry, Dr. Michael L. Brown.

[7] For a more detailed (although not exhaustive) review cataloging over 80 errors see the review by Rabbi Yisroel Blumenthal available at http://yourphariseefriend.wordpress.com/2013/10/15/the-school-of-matthew/

[8] Blood Accusation, Maurice Samuel, p. 214.

[9] Ibid, p. 216.

[10] Otzarot Acharit Hayamim, volume 1, chapter 12.

[11] Otzarot Acharit Hayamim, volume 1, chapter 12, endnote 30, which can be accessed here: http://www.aharit.com/A-12.html

[12] Ibid, pp.13-14.

[13] Ibid, p. 14.

[14] Ibid, p. 35.

[15] Ibid, p. 35.

[16] Texts and Traditions, Lawrence Schiffman, p. 418.

[17] Ibid, p. 419 (translation from Greek by ThomasB.Falls).

[18] Ibid, p. 209.

[19] The Scepter and the Star, John J. Collins, p. 208.

[20] The Resurrection of The Son of God, N.T. Wright, p. 573.

[21] TROTKP, p. 53.

[22] Ibid, p. 53.

[23] Ibid, p. 49.

[24] Ibid, p. 95.

[25] Ibid, pp. 35, 158, 103.

[26] Ibid, p. 47.

[27] Ibid, p. 49.

[28] Ibid, p. 6.

[29] Ibid, p. 48.

[30] C.f. ibid, pp. 120, 145.

[31] TROTKP p. 158.

[32] Ibid, p. 158.

[33] Ibid, p. 277.

[34] John 5:46-47.

[35] TROTKP p. 196.

[36] Essential Talmud, Rabbi Adin Steinzaltz, p. 258.

[37] Essential Talmud, Rabbi Adin Steinsaltz, p. 259.

[38] TROTKP, p. 115.

[39] Along the way, Shapira also asserts “that the one who is ‘riding in the clouds’ in Daniel 7:22, who comes to judge the world, is the ‘Son of Man,’ who is also known as the ‘Ancient of Days.’” Ibid, p.115

[40] Ibid, p. 174.

[41] The original Midrashei Geulah can be accessed here: http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_33218_398.pdf

[42] My translation.

[43] My translation.

[44] Collins is quoting (in complete agreement) from Joseph Klausner’s “The Messianic Idea In Israel”. The Scepter and the Star, John J. Collins, p. 55

[45] See Genesis 33:20, Exodus 17:15, Judges 6:24, Jeremiah 33:16.

[46] TROTKP, p. 190.

[47] Guide for the Perplexed, part II chapter 29.

[48] TROTKP, p. 215. Earlier, on the same page, Shapira corrupts the Targum’s words in Deuteronomy 18:15, distorting the message of the Targum. The Targum’s words describe this future prophet as being similar to Moses b’ruach kudsha (in [possessing] the Holy Spirit). Shapira mistranslated b’ruach kudsha as “from the Holy Spirit.”

[49] Ibid, p. 215.

[50] Shapira repeats this mistake on video: http://youtu.be/pT8BzPOdeqc

[51] TROTKP, p. 160.

[52] C.f. Proverbs 16:6, Daniel 4:27, Ezekiel 18:12-13, Jeremiah 7:5-6, 22:3 etc.

[53] This ignores the fact that Scripture itself interprets the “son of man” of Daniel 7:13-14 as the people of Israel. See Daniel 7:18, 22, and 27.

[54] TROTKP, p. 119.

[55] See Strong’s Concordance H858.

[56] Shapira repeats mistake this on video: http://youtu.be/JptjVJCg-9w

 

Rogues Gallery

itachi6 Rabbi with a Tattoo. A Kosher Pig and the return of Justinas Prinatis

 

kosher pig copy

Letter to a messianic about a Messiah

Letter to SY about Messiah

Posted on December 21, 2010 by 

The following essay was sent to a Messianic leader. He suggested that we exchange our respective views about the Messiah that was predicted by the prophets of the Jewish Scriptures. I sent him my point of view, but I never received any response from him. I do find it interesting that most of my correspondence with Messianics and Christians adhere to the same template. I write something based on Scripture, and the response I get is generally the same: silence. I wonder why?

pig

As we agreed – here is my presentation of the Messiah from the perspective of the Jewish Scriptures.

Genesis 49:10 tells us that the Messiah will have the nations gather to him.

Numbers 24:17-19 tells us that the Messiah will achieve military victory over Israel’s enemies.

Isaiah 11:1-12:6 Describes a leader imbued with a spirit of God, wisdom, understanding, council, strength, knowledge and fear of God. He will be a righteous judge and he will smite the wicked dead. Here too, it speaks of the nations seeking him (11:10 – as in Genesis 49:10).

In this passage we get a description of the times of the Messiah. The prophet speaks of universal peace and universal knowledge of God (11:6-9). The prophet speaks of the ingathering of Israel’s exiles (11:11 -16) and Israel’s victory over her enemies (11:14 – as in Numbers 24:17-19).

The prophet then describes Israel’s song and exultation in praise of God (12:1-6).

Isaiah 55:3,4 speaks of God’s kindness towards David and how He has appointed Him a leader and a commander for the nations. My understanding of this passage is that it refers to David’s descendant; the Messiah. God’s promises to David are fulfilled through this descendant of his. This fits in with the other prophecies that refer to the Messiah (Genesis 49:10, Isaiah 11:10).

Jeremiah 3:15 speaks of shepherds after God’s heart implying that the Messiah will not rule alone but that there will be a plurality of leaders in that time. This concept is repeated in Obadiah 1:21and Micah 5:4.

Jeremiah 23:5-8 and 33:14-16 describe Messiah as a king who executes justice and charity and that there will be security for Israel in his days.

Jeremiah 30:9 refers to the Messiah as “David” – as does Ezekiel (34:23,24, 37:24) and Hosea (3:5). I want to talk about this point at length after I finish listing the Scriptural references.

Jeremiah 30:21 tells us that the Messiah will be one of us (the Jewish people at the end of time will consider him one of their own) and that God will have to bring the Messiah close to Himself – because who would dare approach God.

Ezekiel 34:23-31 speaks of the Messiah as a shepherd and a prince. The prophet describes the times as a period of peace, security and great bounty.

Ezekiel 37:22-28 also speaks of the Messiah and his times. It speaks of the Temple being rebuilt, Israel’s reconciliation with God, ingathering of the exiles, observance of the Law, and a covenant of peace.

Ezekiel 44:3 speaks of the privilege of the prince/Messiah to eat his offerings in a special area of the Temple (reminiscent of Jeremiah 30:21).

Ezekiel 45:7,8 speaks of the land that will be designated for the Messiah in the end-times.

Ezekiel 45:16,17 speaks of the messiah’s responsibility to pay for the communal offerings of the holidays.

Ezekiel 45:22 speaks of the Messiah’s responsibility to bring a sin-offering for himself and for the nation.

Throughout chapter 46 (Ezekiel) we learn of various privileges and responsibilities of the Messiah (verses 2,4,8,10,12,15-18).

Micah 5:3 speaks of the Messiah shepherding Israel with the might of God, Israel will return from the exile, and the fame of the Messiah will reach the ends of the earth. (Note that Micah 5:1 tells us that the Messiah will be from the Bethlhemite clan – in keeping with the promise to David).

According to many commentators, Zechariah 9:9,10 also refer to the Messiah. Here he is described as righteous and poor – riding on a donkey. He will rule with peace over the ends of the earth.

Zechariah chapters 12 and 13 refer to the house of David in a position of leadership in the end-times – also a Messianic reference (12:7,8,10,12, 13;1). Here too, we have a description of a military victory of Israel over her enemies.

I think that these are the Scriptural references of the man Messiah that are most explicit and clear. The picture we gather is that the Messiah will be a wise and righteous king of the Davidic dynasty who will rule over Israel in an era when all the nations recognize Israel’s role as God’s firstborn son. Thus all of the nations will be subject to the Messiah as part of their submission to Israel (Isaiah 60:12).

It is clear that the times of the Messiah are those glorious end-times that are so vividly described by the prophets (Deuteronomy 4:30, 30:1-10, 32:43, Jeremiah 3:14-18, 16:14,15,19, 23:3-6, 30:3,7-11,16-25, 31:1-39, 32:37-44, 33:6-26, 46:27,28, 50:4,5,19,20, Ezekiel 11:17-20, 20:40-44, 28:25-26, 34:9-16,22-31, 36:6-15,22-38, 37:1-28, 38:1-48:35, Isaiah 1:26,27, 2:2-4, 4:2-6, 10:33-12:6, 24:21-25:9, 30:26, 34:1-35, 40:1-11, 41:10-20, 43:5-10, 44:1-5 49:8-26, 51:11,22-52:12, 54:1-55:5, 56:7, 60:1-63:9, 65:17-25, 66:10-24, Hosea 2:1-3,16-25, Joel 3;1-5, 4:1-21, Amos 9:11-15, Obadiah 1:17-21, Micah 4:1-7, 5:1-13, 7:8-20, Zephaniah 3:9-20, Zechariah 2:9, 8:2-8, 14:3-21, Malachi 3:4,16-24, Psalm 51:20,21, 69:36,37, 98:1-3, 102:14-23, 126:1-6, Daniel 2:44, 7:18,22,27, 12:2,3,)

The fact that the prophets refer to the Messiah by the name; David, tells us that the Messiah will be like David. Of all of the characters in the Jewish Scripture, we know David best. His entire heart is open for all to read in the Book of Psalms. David loved God with all of his heart and his words reflect that love. David was totally self-effacing before God. He publicly recognized and acknowledged his failings and sins before God. The utter humility of David before God, and David’s all-consuming love of God touched the heart of Israel and continues to touch Israel’s heart to this very day. The prophet describes David as the one who gives pleasantness to Israel’s song (2Samuel 23:1). David is the ultimate human king. David was the man who had the ability to lead his people to spiritual victory as well as military victory without diverting the attention of the people to himself. David directed everyone’s devotion to God and to God alone. With David as our king the sovereignty of God is in no way eclipsed. This is what we look forward to. We look forward to a time when everyone is absolutely cognizant of God’s absolute sovereignty – under a king who continuously inspires us to increase and grow in our awareness of God’s absolute sovereignty and love

I think this sums up my understanding of the Messiah – I am looking forward to hearing your perspective.

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Portion taken from Article from Palm Tree of Devorah blog post.

Why is Tommy Waller excited about this book launch? Because it will help to further the Ephraimite/Hayovel long-term plan for claiming their inheritance in Eretz Yisrael by building relationships that bring Jews and Christians together as “one new man.”

gimp

In May 2017,  an interview given by Rivkah Lambert to New Covenant Israel (NCI) Radio* in which she described her book idea and asked for people to send her their stories. She compiled them into this book which purportedly represents the “Torah Awakening Among Non-Jews.”

According to one of the NCI objectives:

Unite, as much as we can, the Whole House of Israel—both Jew and Gentile, made up of the House of Judah and their companions, and the House of Ephraim and their companions—into one Body, and One New Man: New Covenant Israel!

But, the term “non-Jew” can be misleading. The majority of the names of people whose stories are included in this book are associated with the Ephraimite Christian movement like Tommy Waller. And this language – “Torah Awakening” – is used on their websites, except they use the word “Christian” rather than non-Jew.

Those chosen to be in this book, by and large, remain believers in and followers of the Christian man-god Yeshu despite however many years they’ve been in contact with “Orthodox” Jews. They are supposed to be on a “path”, but they aren’t arriving at the truth. And they are supposed to be “awakening to Torah,” but they remain with eyes firmly closed to the Torah’s truth. We were told in 2006 that Tommy Waller was on this same path that turns out to lead nowhere as today he has not budged an inch from his original Christian faith.

Fast forward five months. The book is finished and ready to be launched…

gidon

Gidon Ariel Partnering with Christine Darg and at the promotion of the book by Rivkah Lambert.

When Mike Clayton** speaks of Christians awakening to or embracing Torah, what Jew would imagine that it’s just another veiled reference to the Christian man-god Yeshu?

It would be funny if it were not so catastrophic. The Jews think the Christians are awakening to the Torah while the Christians think this new openness on the part of religious Jews signals their awakening to Yeshu, God forbid!

Capture

Two thousand years ago, the Maccabees fought a 25-year war to eradicate Hellenism from our land. It wasn’t long before the Greek Hellenism was replaced by the Roman Christianity as the next attempt to assimilate Jews into extinction.

After 1900 years of failure, they finally hit upon the right combination for some success. “If you can’t beat ’em, join ’em.” At first it was called Hebrew Christianity, then Messianic Judaism followed by the so-called Ephraimite movement. Daniel Botkin talks about it in an article he wrote in 2002 called “Jewish People and the Two-House teaching”, meaning the two houses of Israel – Judah and Ephraim:

We should be aware of the fact that Orthodox Jews do expect Mashiach (Messiah) to regather the twelve tribes. Perhaps it could be pointed out to them that the descendants of the tribes are indeed being regathered from among the Gentile nations as they come to Yeshua and into the Messianic Community.

Centuries ago, when virtually all Gentile Christians just lived a typical Catholic or Protestant lifestyle, the suggestion would not have been so feasible. But now that so many Gentile Christians are embracing the Torah, honoring the true Sabbath, and celebrating the Biblical Feasts, the idea may not seem too far-fetched for Orthodox Jews to consider it. (Some already do believe it, by the way.)

And if they are persuaded that many of these “Messianic Gentiles” are really descendants of the ten northern tribes and are awakening to their Israelite identity because of their faith in Yeshua of Nazareth, then they might also be persuaded to consider His Messianic claims more seriously than they did in the past, when they viewed Christianity as just another pagan religion.

So, this “phenomenon” which Rivkah Lambert is so eager to connect Jews with is just another Christian ploy to bring Jews and Christians together into one people under Yeshu.

How unfortunate that she also has the cooperation and apparent approval of some high profile Jewish names to back her up. The back cover of the book lists Rabbi Tovia Singer as a contributor and prominently includes an apparent haskamah with a brachah for the book’s success by Rabbi Alon Anava.

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Despite the bold display of the prophetic quote on its front cover (Zech 8:23) ……there is no way the pure words of this prophecy describe the idolatrous Christian connivers featured in the book’s pages.

I pray with all my heart that these misguided Jews will awaken (and soon!) to the error of their ways. As for the rest of Am Yisrael – be aware, be informed, keep your distance and warn others.

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* New Covenant Israel is a fellowship of believers, both Jew and Gentile, who embrace the love and mercy of YHWH and desire to abide in His New Covenant. We understand that Yeshua regained the dominion of Earth from Satan to re-establish the Kingdom of God on this planet, and that Yeshua passed that dominion on to the New Covenant Believers.

** Clayton was a part of the Hayovel harvesting team in 2012-2013 and regularly lectures to Hayovel participants and at messianic congregations.