Two Houses Of Yisr'el  

DOES THE MOSAIC TORAH ROAD
LEAD TO JEWISH BABYLON?

REVISED - NEW INFORMATION ADDED 7/10/05
BY REBBETZIN SHERRY A. HORD
SHABBAT KALLAH MINISTRIES INTERNATIONAL

            Since the 1990’s, many sincere believers have heard Yehowah’s call to “COME OUT OF BABYLON.” In personal response to the Father’s call, these same believers have come out of the churches, and have willingly repented of the Babylonian ways found in the Christian and Catholic religions. Many have also come out of Messianic Judaism that continues to teach various aspects of Christian theology that can be considered Babylonian as well. But, at the same time, have these same sincere believers traded CHRISTIAN BABYLON for JEWISH BABYLON?

            This is not an easy question to present to the Assembly of Mashiach (Messiah) without stepping on someone’s toes, and making them feel uncomfortable, especially those in the Assembly that have come from Traditional Judaism, Messianic Judaism, or others who have a propensity toward Judaism within the Two House Restoration Movement. However, regardless of one’s religious background or personal persuasion, it is a vital question that needs to be asked, and objectively answered in the Assembly of Mashiach. The question needs to be asked, and therefore answered, because the members of Yahushua’s Assembly must see Yahushua clearly without religious smokescreens that tend to hinder people from seeing the Truth of the Word.

            It is vital to the Assembly of Mashiach to see Yahushua in absolute reality of His Word as the Set Apart, Living and Breathing Mosaic Torah of Yehowah (Yehowah/Yehowah). The Assembly of Mashiach should no longer languish in the confused carnal state of mind that religiously philosophizes Yahushua to be the ideal representation of the perfect “Jew,” or better said, the Messiah of Judaism. The Assembly of Mashiach should no longer justify any attempt to fit the Head of the Assemby who is Yahushua haMashiach into the framework of Oral Torah/Oral Tradition of the rabbis, simply because the rabbinical religion of Judaism places the Written Mosaic Torah Scroll in its midst.           

            It is then apparent that the time has come for another wave of cleansing, and purification by the Ruach haKodesh (Yehowah’s Set Apart Spirit; Holy Spirit) to be done upon the Assembly of Mashiach; this time in the much needed area of “Jewish Babylon.” For it is absolutely relevant at this point in time, for everyone in the Assembly of Mashiach to fully understand that there is a “fine line” between Yahushua, Who is the Living Mosaic Torah, and the practice of Oral Torah, the manmade traditions of the rabbis found in the religion of Judaism. It is time that an attempt to distinguish that “fine line” be made. For if the Assembly of Mashiach continues to ignore this elemental Truth, and a “fine line” is not properly established between Yahushua and Judaism, the Written Mosaic Torah and the Oral Torah of the rabbis then we may all be equally responsible before Yehowah, our Father in Heaven, in allowing a manmade religious misrepresentation of Yahushua haMashiach, the Son of Yehowah, to exist when it should not.  So then, it is only by establishing a “fine line” that we can begin to understand that the True Messiah of Yisrael should not be wrapped in a shroud of religion called Judaism, nor should we present Yahushua haMashiach to the world as such. Such a misrepresentation not only dishonors the Son of Yehowah, but also does not convey the absolute Truth of the Written Word.

            Therefore, in a earnest attempt to distinguish the “fine line” that exists between Yahushua haMashiach and Judaism, the author has chosen to interject the history of pertinent words contained in this writing (Etymology), and has provided word meanings (Terminology) to facilitate the true intent of this article. At the end of the article, the reader will find some “oddities” that are associated with Judaism. They have been selected as additional support to the author’s point presented in this article, as well as an excerpt regarding conversion to Judaism that was taken from a Jewish Website. Some readers may not be aware of the exact process of conversion to Judaism, and the limitations that it may have in doing so.

            With heartfelt concern to everyone reading this article, the author would like each reader to know that the author’s intent to write this article is not to condemn, criticize, or create anti-Semetism (to be against Jews) against our brothers and sisters in Yahudah (Judah). Nor is it the author’s intent to belittle, diminish, or destroy the ever-present structure of leadership within the Assembly of Mashiach. The true intent is simply to delineate the True Set Apartness of Yahushua haMashiach from the manmade religion of Judaism.

WAS YAHUSHUA REFERRED TO AS A JEW IN HIS TIME? 

            Before one can fully determine the answer to this question, two things must be brought to light: The Etymology of the word “Jew,” and the religious and secular use of the word “Jew.”

ETYMOLOGY: JEW

            Jew - Modern English word derived from Middle English (Middle Ages/Medieval) words “giw, gyu, iu (w), ieu, ju,” which come from Old French “giu, gyu,” and Earlier French word “ juiu.” The Old French variations come from the earlier Latin word “Iudaeus.” The later “juiu” or what is called Earlier French that was spoken during the Middle Ages came from the Medieval Latin word “Judaeus.” The Latin came from the Greek word “Ioudaios” (Webster’s 7th New Collegiate Dictionary; American Heritage Dictionary of the English Language; The Free Dictionary.com).

HISTORY OF THE LETTER “J”

            The interesting thing about the word “Jew” is the dating of the existence of the alphabet letter “J” in the Latin, French, and English languages. The letter “J” does not appear in the Aramaic or Hebrew alphabets at all.

            The fairly modern letter “J” made its debut into the world in the Middle Ages or Medieval times approximately 1550 C.E./A.D. The letter “J” came to us from the Roman Catholic Church scribes when they split their Roman “I” that appeared in their alphabet to form two separate letters, “I” and “J.” By retaining their “I” in its original form, they formed the “J” by adding another “I” but with the addition of a longer tail to the “I,” and giving it a new phonetic sound to become the letter “J.”

            “The distinction between the two letters was not fully established until the 17th century, when the capital and small letter took their modern forms The dot on the small letter (j) was carried over from the letter I (in its lower case)” (The American Heritage Dictionary of the English Language).

             According to the University of Maryland’s “Evolution of Latin Characters,” the Latin alphabet that Rome instituted began around 500 B.C.E./B.C, and that which continued to the 1st century did not contain a letter “J.” The “J” came into use in the Middle Ages during the 9th to the 15th centuries referred to as “Medieval Latin.” In the “Humanist Latin” period, from the 15th to the 17th centuries, the “J” appeared in the Latin alphabet to become established as a usable letter in the Latin alphabet thereafter.

TERMINOLOGY: JEW

            After consulting several Etymology sources for the word “Jew,” it was found that there are no given meanings or definitions to the Modern or Middle English, French, Latin or Greek words for “Jew.” What did the word mean in each language? No actual meaning can be found. All that is provided to us in dictionaries, encyclopedias, and historic research avenues are modern day renderings in which it is stated that the word “Jew” applies to the people of the “Tribe of Judah,” and its location in the Southern portion of the Land of Israel known as “Judea,” or one whose religion is “Judaism.”

            Only the Aramaic word Yahuday, Yahudai, and the Hebrew words Yehudhi, Yehudi, Y‘hudhi, Yahudi give us a word related definition of “a member of the Tribe of Yahudah” (Judah), or “one from the area of the Yahudim.” There are no other words in any other language that even remotely express the identity of a person that has a lineage to the Tribe of Yahudah, or who dwelt in the area of the Yahudim (pl.). All other languages have adopted the Hebrew meaning for their individual words but in them have no meaning. As to the matter of  “one whose religion is Judaism” will be discussed under the topic Judaism.

            Therefore, based on the information given, the answer to the question, “Was Yahushua referred to as a Jew in His time?” The answer would have to be NO!!! Yahushua was a descendant of the Tribe of Yahudah, born in the Southern portion of the area of Yisra’el known in its day and time as Yahudah. During Yahushua’s time here on earth, neither the letter “J” nor the word “Jew” had yet come into existence. His own countrymen would have referred to Him as a Yahudi not a “Jew.” The Romans occupying the Land of Yisra’el would have referred to Him in Latin as an Iudaean not a “Judaean.” Roman  individuals having been deployed to Yisra’el for any length of time could have learned enough Hebrew words that they could have very well referred to Yahushua or all Yahudim by the name of “Yahudi.”

            It is very unfortunate that so many believers in the Asssembly of Mashiach today, persist in using the word “Jew” in reference to the Son of Yehowah.  Many scholars believe that the word “Jew” may be a derogatory application to the people that dwelt in the Land of Yisra’el, or came from the Land, and were seen to be “different” in their culture, customs, and worship that revolved around the teachings of the rabbis called Oral Torah/Oral Tradition, and its inclusion of the Written Mosaic Torah Scroll.

            The derogatory application of the earlier forms of anti-Semitism, also found in later writings, most likely came from the early Roman Empire Church which became the Catholic (Universal) Church during the 4th century with the installation of Roman Emperor Constantine as its first Pope. Early Church writings echo quite vehemently the anti-Semitic attitude toward the people of Yahudah, and their observances of Shabbat (Sabbath), Pesach (Passover), and the Law (Mosaic Torah). The anti-Semitic views of the early Church Fathers are well documented and accessible for research and study.

            It should be obvious then that the word “Jew” should be avoided, and deleted from the lips of kodesh (Set Apart) people. We should no longer refer to the Son of Yehowah as a “Jew” but as a “Yahudi” Today, as some people are striving to correct error in their personal language to speak “lashon tov” (good tongue), they have done well to remove Christian Babylonian words from their vocabulary, now the other side of the coin must be dealt with too.

            An even greater detriment, the word “Jew” is found throughout much of the writings of historians and conveyed with the same error. For example: “The word Jew came into existence in the 5th century BC to refer to the inhabitants of the province of Judea (now part of Israel)” (MSM Encarta: Judaism).

            How could the word “Jew” come into existence in the 5th century B.C./B.C.E. when the “J” did not come into existence until the Middle Ages (16th-17th centuries)?  How could a non-existent word refer to the inhabitants of “Judea?” Could there even have been a place known as “Judea” during the 5th century BC? Therefore, one must understand that the generalization of the word “Jew” is used liberally for the modern mind to comprehend as to whom someone is referring to; but it does not justify the usage of such linguistic and literary error.

            But to even a greater extent and worst error is the use of the word “Jew” in Bible translations, and religious materials. The continued use of the word “Jew” in Catholic, Christian, and Messianic Jewish Bibles is appalling to say the least. It is no wonder that hate groups have sprung up over the centuries that have perpetuated anti-Semitism toward the Yahudim. A word that most likely started as a derogatory term could only yield division and hatred in its ongoing use. It can not possibly bring forth the depths of Truth that one must find to understand the Scriptures properly, and implement in one’s personal walk with the Greatest Yahudi of all time, Yahushua haMashiach, the Messiah of Yisra’el.

            At the present time, there are two versions of the Scriptures that do not employ the use of the term “Jew.” Both editions use the corrected words Yahudi/Yehudi (singular) and Yahudim/Yehudim (plural). The Scriptures, originally translated in South Africa, and first published in 1993, is distributed by The Institute For Scripture Research and can be obtained at www.messianic.com . The newest publication on the market that contains corrected words is The Restoration Scriptures, translated by Rabbi Moshe Yoseph Koniuchowsky in 2004, second edition in 2005, is distributed by Your Arms To Israel at www.yourarmstoisrael.org . Both versions are also obtainable through other individual ministry websites.

            It is even on a sadder note that the Yahudim (pl.) have seemingly come to accept the term, and have come to use the word “Jew” in reference to themselves in a very liberal or tolerant manner. Again, the realization of its accepted use is for others to comprehend what is conveyed in the message. The word can be found in synagogues, literature, films, websites, etc.      

            Aish.com, a highly praised Yahudi website, uses the term consistently throughout its Jewish Literacy Crash Course In Jewish History, and likewise the website, Judaism 101. The Encyclopedia Judaica also conveys the term “Jew” in its usage of the word. Unfortunately it is everywhere, used for good and bad, and has become an accepted English word with little, if any, reference to its probable initial existence as a derogatory slur against the Yahudim.

            At this point, it should become understandable to the mind of the reader that there was definitely a derogatory and deceitful spirit of error that adopted the Greek, Latin, French, and English words for the Yahudim, and their counterpart words in other spoken languages of the modern world. This same derogatory and deceitful spirit of error has portrayed its fullest manifestation of evil in the modern world through the English and Germanic languages, largely based on the error of Bible translators, to bring about great tribulation and Holocaust to the Yahudim. How much hatred has been given to the Yahudim because the English word “Jew” has been so frequently used by anti-Semites pointing to the pages of their Christian Bibles to yield support to their anti-Semitic views. How many times was the Germanic word of “Juden” pronounced during the years of WWII, and the devastating results that went along with its use? It is very possible that Bible translators are partially responsible for the acts of perpetuating evil against the Yahudim while they themselves unknowingly labored under the derogatory and deceitful spirit of error in their consistent promotion of the letter “J” in their Bible versions.

WAS YAHUSHUA JEWISH?

            This again is a question relative to the same information given for the letter “J,” and the word “Jew.” With this information, one must come to the conclusion that Yahushua was not “Jewish” in the contextual sense of one belonging to the religion of “Judaism,” nor was He ever referred to as being “Jewish” in His day and time.

            Again, it must be stated that Yahushua was a legitimate member of the Tribe of Yahudah.  He lived most of His life among the Galilean people of the Northern area of Yisra‘el surrounding the Sea of Galil (Galilee), and was accepted by His fellow countrymen as a Galilean Yahudi. He practiced the cultural customs, and traditions of the Galilean people that did not transgress the Written Mosaic Torah.

AUTHOR’S NOTE: Most redeemed believer’s today are not aware that there were major differences between the Yahudi in the Southern portion of Yisra’el, the “Yahudah Yahudim,” and the “Galilean Yahudim” of the Northern area of Yisra’el. The Yahudah Yahudim in the Southern area spoke a different dialect of the Aramaic language than the Galilean Yahudim of the Northern area. The Yahudah Yahudim took great pride in their pronunciation of the language which they considered to be a purer pronunciation than the Galilean Yahudim. The Yahudah Yahudim considered the Galilean Yahudim to have a choppy and incorrect distortion of the Aramaic language leaving out the “ah” at the end of words, and speaking without guttural emphasis. That is why the Galilean followers of Yahushua were recognized on the night of Yahushua’s capture as stated in MattithYahu/Matthew 26:73, “And after a while those who stood by came to him and said to Kepha (Peter), ‘Truly you are one of them too, for even your speech gives you away.”

            The Yahudah Yahudim looked down on the Yahudim living in Galil to be common, uneducated country folk, actually despising them, calling them “Goyim/Gentiles.” This was done because the Galilean Yahudim did not “systematically” educate themselves in Oral Torah/Oral Traditions of the Yahudah rabbis.  The Galilean Yahudim did not adhere to Oral Torah but followed more closely the Written Mosaic Torah. That is why Yahushua and His Galilean followers often clashed with the P’rushim (Pharisees) on issues.

            One issue was “Shabbat Shabbaton,” Yehowah’s Seventh Day of Rest. The Yahudah Yahudim “fenced off” the true meaning or Ruach/Spirit of the Mosaic Torah by making “Shabbat” observance tedious for the people. Whereas, the Galilean Yahudim were less restrictive regarding “Shabbat.” Yahushua revealed the true Ruach of “Shabbat” in His discourse with the Yahudah rabbis (Pharisees) regarding a donkey or ox fallen into a pit on “Shabbat” in Luke 14:5. This discourse was interjected into Yahushua’s conversation with the P’rushim to make the point “hit home” with the rabbis that healing a man’s hand on “Shabbat” was allowed by His Father in Heaven, and mercy was to be extended to anyone regardless of their manmade restrictions against healing on the “Shabbat” which are found in Oral Torah.

            “(Yeshoo/Yahushua) took as an example, a son (of Yisra’el) and an ox, a human being and an animal.  Some Jewish religious fanatics would not render a service for the sake of an animal on the Sabbath (Shabbat) day. They would let it stay until the next day and if the animal died, it would not make a difference.  Today some Jews will not extinguish fire on the Sabbath even if it threatens to destroy their own home. If a man would not pull out his ox from a pit on a Sabbath day, he would certainly pull out his own son. The Sabbath was a most sacred Jewish institution and strictly observed by the Jews in Judea wherein the center of worship and priesthood was established. This was not the case in Galilee where the people were non-Jews by race (not Yahudah Yahudim). Here the Sabbath was not so strictly observed. (Yeshoo/Yahushua) was often criticized for healing and performing miracles on the Sabbath day” (Lamsa, p.351).

            The Yahudah Yahudim taught the “letter of the Oral Torah (Law) in a “legalistic” manner. Coming from a Galilean Yahudi background that yielded to a less restrictive, and more “free thinking of the individual” type of Yahudi society in the Galil, Yahushua, therefore, taught in a different manner than Yahudah rabbis. Yahushua often used the teaching method of “parables” to sort out the “called ones” or “spiritually discerning ones” from among the Galilean and Yahudah people.

            Extreme opposition to Yahushua, and His message of love, mercy, forgiveness, and freedom to observe His Father’s Written Mosaic Torah, came from the teachers of the Oral Torah that eventually incited Yahushua’s death, with the exception of a few rabbis. Yet, thousands of “uneducated” Galilean people loved Yahushua, and followed His teachings. Galilean women were devoted to the great itinerant rabbi from the Galil.

TERMINOLOGY: JEWISH

                The term “Jewish” is an adjective in the English language that stems from the word “Jew.” It is a word used to relate to, or to describe, or to be characteristic of the people known as the “Jews.” The word “Jewish” is usually used in a characteristic manner to denote a person’s relationship to the religion of Judaism, through observance of customs, laws, and traditions relative of Judaism.

            The term “Jewish” is equated with the religion of Judaism much more so than with the Mosaic Torah itself. Many would beg to differ on this point, but in reality “Jewish” is an erroneous word derived from the misapplied term “Jew.” Many believers who have enjoined themselves to some aspect of the Written Mosaic Torah observance have made the mistake of applying the term “Jewish” to themselves personally, or have used the term to identify Messianic and Christian assemblies. They have even applied the term to Yahushua, at some point in their walk. But, Yahushua should never have falsehood or error applied to Him, especially by His “redeemed people.”

            Messianic Judaism, unfortunately, is largely responsible for portraying to the world that Yahushua haMashiach is the perfect “Jew,” and that He is the “Messianic fulfillment of Judaism.” To some limited extent, various Christian groups have exemplified this reasoning also. To make matters worse, this same philosophy has been carried from Messianic Judaism and Christianity over to the present Two House Restoration Movement to a great degree. It has come into the Two House Restoration Movement through various leaders, teachers, and proponents that have not understood the “fine line” between Yahushua haMashiach and the religion of Judaism, and therefore have contributed to the continuing existence of the error.

            One must understand, that to use the term “Jewish” correctly, one is describing or relating to someone or something that is involved with the religion of Judaism. The question then becomes, “Did Yahushua follow anything that was found in the manmade religion of His time or would He follow any manmade religious group today? The answer must clearly be NO! Based on the applied terminology of the letter “J,” and the term “Jew,” the adjective “Jewish,” and the manmade religion of “Judaism,” these terms cannot be appropriately applied to Yahushua or His fulfillment of the Written Mosaic Torah and the Prophets.      

            Did Yahushua follow the local customs or personal traditions of the Galilean Yahudi people? The answer is YES! It is evident that Yahushua did observe cultural customs and traditions of the Yahudim in the Galil. Several verses can be found in ha Brit Chadasha (New Testament) that indicate that He did. The Book of Luke tells us that Yahushua attended synagogue on the Shabbat Shabbaton (weekly Shabbat) which is the custom of the Yahudim even to this day. “And He came to Nazareth, where He had been brought up: and, according to His practice, He went into the synagogue on Shabbat, and stood up to read (from the Torah Scroll)” (Luke 4:16, Restoration Scriptures).

            This particular verse, gives us insight into two customary practices that Yahushua personally kept: 1. Attending congregational services on Shabbat Shabbaton; 2. Standing up before the congregation to read aloud from the Written Mosasic Torah Scroll. Both are customs or traditions of the Yahudim because the Mosaic Torah specifically mandates neither. Likewise, Yahushua’s custom of attending congregational services on Shabbat Shabbaton, and sharing in the oral reading from the Written Mosaic Torah Scroll before the congregation, have been passed onto the Assembly of Mashiach to follow in its congregational practices. These customs of Yahushua were also passed onto us through the continuing practice of Rav Shaul (Paul), and his traveling companions in Ma’aseh Shlichim (Acts) 13:14-15; and by Timtheous (Timothy) as a spiritual leader in the Greater Assembly of Mashiach in Timtheous Alef (I Timothy) 4:13.

            Another custom that was a delight in the Galilean Yahudi culture was a wedding and the weeklong festivities that it employed. Yahushua, and His limmudi (my taught ones; disciples) attended a wedding in Qanah (Cana), and partook of the festivities as well.

            Yochanan (John) 2:1-2 states, “And on Yom Shleshi (third day of the week; Tuesday) there was a marriage in Qanah of Galil (Galilee); and the ima (mother) of Yahushua was there: And both Yahushua was invited, and His talmudim, to the marriage” (Restoration Scriptures).

            AUTHOR’S NOTE: The words “talmid” (sing.) and “talmudim” (pl.) that are traditionally used in the Messianic Jewish, Two House Restoration Movements, and some Bible translations to signify a disciple or follower of Yahushua and/or the Mosaic Torah is not completely correct. Judaism uses the terms “talmid” and “talmudim” in reference to Yahudi that are pupils or students in a school or university, but more aptly applied to students of Jewish religious studies which include the Talmud (Oral Torah/Oral Tradition, rabbinical writings).

            “Talmeed (talmid)/ah meaning “pupil; student” (Webster’s New World Hebrew Dictionary).

            More perfect in terminology and usage for followers of Yahushua and the Mosaic Torah are the Scriptural Hebrew words “limmud” (sing.) and “limmudi” (pl.) meaning “my taught ones; disciples.” These terms would be more aptly used in reference to followers of Yahushua that are students of the Written Mosaic Torah and taught by Him through the Ruach haKodesh.

            Strong’s Concordance Hebrew word #3928 - “limmud” meaning “instructed: accustomed, disciple, learned, taught, used.”

            BDB Hebrew word #3928, p. 541 - “limmud” meaning 1. “taught, as disciples.” 2. “accustomed to something.”

            In the Written Mosaic Torah, only the various forms of the Hebrew word “limmud” are used; “limmudi” to describe “my disciples” found in Yeshayahu/Isaiah 8:16; “limmudim” describing those who are “taught” found in Yeshayahu/Isaiah 50:4; “limmudai/ay” is found to read as “all your sons shall be taught by Yehowah” in Yeshayahu/Isaiah 54:13 according to the Analytical Key To the Old Testament.

             Perhaps a less defined practice of Yahushua, but worthy to note, is found in Yochanan (John) 10:22-23. In this passage, Yahushua was walking in Shlomo’s (Solomon’s) Porch located in the Second Temple in Yahrushalayim (Jerusalem) during the season of Chanukah/Hannukah (Feast of Dedication), the annual remembrance of the Maccabean Revolt. Yahushua’s arrival in Yahrushalayim during the festive days of Chanukah reveals that He personally sanctioned the remembrance of Yahudi victory over Hellenist (Greek) culture and pagan worship of Greek deities.

            The Yahudim observance of Chanukah also gave Yahushua the perfect opportunity to witness to the Yahudah people that He truly came from the Father in Heaven by performing miracles at that particular time of the year. A miraculous event was the topic of the Oral Torah/Oral Tradition of the rabbis at that particular time of year.

            A rabbinic tale relates that after the destruction of the Great Temple in Yahrushalayim by the wicked Seleucid invader, Antiochus, only enough Temple oil was found hidden in the Temple wall to burn for one day. The oil miraculously burned for eight days. Out of this tale, came the Yahudim tradition of burning eight candles in a “chanukiah” (nine-branch menorah) during the Chanukah season. It was during this particular Yahudim cultural celebration of light that Yehowah revealed to the people that His Son, Yahushua, was the Anointed One, the Mashiach of Yisra’el, the True Light of the world.

            This revelation came through the many miracles that the Father in Heaven did through Yahushua during the Chanukah season. “Yahushua answered them, I told you, and you believed not: the works that I do in My Abba’s (Father’s) Name, they bear witness of Me” (Yochanan /John) 10:25, Restoration Scriptures).  It is also very possible that continuing in the Book of Yochanan (John), we read that the priests and Prushim (Pharisees) agreed that Yahushua had performed many nisim (miracles) which occurred during Chanukah.

            “Then gathered the chief kohanim (priests) and the Prushim (Pharisees, teachers of Oral Torah/Oral Tradition) a Sanhedrin (ruling council of 70 elders), and said, What do we do? For this Man does many nisim (miracles)” Yochanan (John) 11:47, Restoration Scriptures).

            Of the three customs that have been given, others can be found that would apply to Yahushua and His limmudi as cultural practices rather than religious practices of Judaism. Therefore, with a more enlightened understanding, the reader should begin to distinguish the fine line that Yahushua personally walked, that narrow road, a line of righteousness, between cultural customs and traditions, and manmade religious practices of Judaism.

DID YAHUSHUA LIVE IN JUDEA?

            The answer to this question should be simple to answer by now - NO! The Hebrew word “Yahudah” comes from the word “yahdah” meaning “praise.” The area of the Southern Kingdom of Yisra’el was never called “Judea/Judaea” during its time but would have been called “Yahudah.” It is almost certain that the mountainous southern area, and the surrounding area of Yahrushalayim were called “Yahudah” by the Yahudim.

            The area called Yahudah, however, did eventually receive a name change by Rome. In 63 B.C/B.C.E., the Roman army captured Yahrushalayim and the Temple, and entered the Most Set-Apart Place (Holy of Holies) to declare Yahudah a subject of Rome. The Southern Kingdom of Yahudah then became part of a larger province of  Rome known as “Iudaeus/Iudae/Iudaea” in Latin (Kremers, P 263). Many years later, in 25-26 A.D., Yahudah still remained under Roman occupation, and Pontius Pilate was appointed procurator or governor over Yahudah. It was during, Pontius Pilate’s governorship that Yahushua lived as an adult, suffered, and died.

            On the 9th of Av (August), 70 A.D., Roman General Titus entered the Most Set Apart Place of the Temple in Yahrushalayim. Roman soldiers completely plundered the Temple, and set fire to it in fulfillment of Daniel 9:26 (Kremers, p. 266).           

            “And after sixty-two weeks Ye-karet Moshiach (actual Hebrew “Mashiach will be killed or slaughtered”); shall Moshiach be cut off, but not for Himself: and the people of the prince (Titus) that shall come shall destroy the city (Yahrushalayim) and the (Most) Set-Apart Place (Holy of Holies); and the end of it shall be with a flood, and to the end of the war desolations are determined” (Daniel 9:26, Restoration Scriptures).

            Years later on the same date, the 9th of Av, 130 A.D., Roman Emperor Hadrian ordered then Governor Tinieus Rufus to plow down Yahrushalayim along the line of the projected walls of a new Roman city to be called “Aelia Capitolina”. This “plowing” fulfilled Mikah (Micah) 3:12; Yirmeyahu (Jeremiah) 26:18. After the “plowing” or leveling of Yahrushalayim occurred, Hadrian changed its name to “Palestine” to erase all memory of Yahudah, (Kremers, p.267).

             It is from the Roman renaming of Yahudah’s territory in the Land of Yisra’el, that modern day Jordanian refugees have named themselves after as the “Palestinians,” and prefer to call the existing State of Israel as their personal property called “Palestine.” This is due to their Islamic beliefs. According to Islamic belief, when a Moslem sets foot in a territory, that territory is then acknowledged as belonging to Islam. A purposeful thought is interjected here; does Islam strategically place its people around the world for global conquering? It was in 1948, that Jordan introduced the present day name of “West Bank” for the Palestinian area of occupation in the State of Israel.

            Another point to consider is that the Southern area of Yahudah was never known to be Yahushua’s “hometown.” Beyth Lechem (Bethlehem), a few miles south of Yahrushalayim in Yahudah was Yahushua’s birthplace in order to fulfill Micah 5:2, “But you, Beyth Lehem Ephrathah, you who are little among the clans of Yehudah, out of you shall come forth to Me the One to become Ruler in Yisra’el. And His comings forth are of old, from everlasting.”

            Luke 2:1-7 informs us that Yahushua’s parents, Miriam (Mary) and Yoseph (Joseph) were living in the town of Natsareth (Nazareth) in the Galil (Galilee) in the Northern portion of Yisra’el before Yahshua was born. They traveled to the Southern area of Yahudah to the town of Beth Lechem to pay the required taxes due. Yahushua was born there in the town of Beyth Lechem, thereby fulfilling the prophecy of Micah 5:2. Mattithyahu (Matthew) 2:13-14 further relates that a kodesh melakim (holy angel) of Yehowah appeared to Yoseph in a dream and told him to take Miryam and Yahshua to Mitsrayim (Egypt) to flee the onslaught of King Herod, the Great. After the King died, Yoseph was once again warned in a dream that the family should return to the Galil, and they settled in the town of Natsareth once again.

            “But hearing that Archelaos was reigning over Yahudah instead of his father Herodes, he (Yoseph) was afraid to go there. And having been warned in a dream, he (Yoseph) departed to the parts of Galil, and came and dwelt in a city called Natsareth - thus to fill what was spoken by the prophets, ‘He (Yahshua) shall be called a Natsarene” (MattithYahu /Matthew 2:22-23, The Scriptures).

            Yahushua was raised in Natsareth in the Northern Galil area near the Sea of Galilee. He remained in the Galil area as a child and young man into His thirties. He and His parents made annual visits to Yarushaylim to observe the festivals of the Mosaic Torah found in Shemoth 23:14-17. All Yisra’elite males were required to appear before Yehowah on Pesach/Chag Matzah (Passover/Feast of Unleavened Bread), Shavuot (Feast of Weeks), and Sukkot (Feast of Tabernacles). Luke 2:41, “And His parents went to Yerushalayim every year at the Festival of the Passover” (The Scriptures).

            Yahshua’s ministry began in the Galil area in His hometown of Natsareth, and later setup His ministry headquarters in Kephar Nahum (Capernaum) in the Galil, and dwelt there. During Yahshua’s relatively few years of ministry, most of His teaching, preaching, healing, and miracles were done throughout the Galil area. It is not recorded how many times Yahshua visited Yahudah in the South. MattithYahu 4:25 indicates that many from other areas including Southern Yahudah followed Him throughout the Galil area as He ministered. We certainly do know that He visited Yarusahaylim several times and was there during the last Passover that He would celebrate with His limmudim. Yahshua’s trek to Yarushaylim during that fateful week would be His personal fulfillment of the Scriptures found in Yeshayahu (Isaiah) 53.

WAS JUDAISM YAHUSHUA’S RELIGION?

            Based on previously given information regarding the terminology of the word “Judaism,” we would be in error to believe that a religion known as Judaism today, was known as such during Yahushua’s sojourning here on earth. Perhaps, the worship, and its life style practices of the rabbinic religion were known as Yahudism or Yahudaism, or simply Torah but not Judaism.

            “The terms Judaism and religion do not exist in premodern Hebrew The Jews spoke of Torah, God’s (Yehowah‘s) revealed instructions to Israel, which mandated both a worldview and a way of life - Halakhah” (MSM Encarta: Judaism).

            Now that the error in the usage of the term Judaism has been established, the reader should understand that the Living Mosaic Torah, Yahushua haMashiach, did not hold to Judaism as His religion nor did He authorize Judaism as an official religion of the Yahudim.

            In order to fully comprehend the following information, one must begin to separate the manmade religion of Judaism from Yahushua, and it is a very “fine line” It is a “fine line” because the religion called Judaism contains the Written Mosaic Torah Scroll in its midst, and Yahushua honored the Written Mosaic Torah by reading publicly from the Torah Scrolls. It is difficult to distinguish the “fine line” because much of the halakhah (the way to go or walk out one’s life according to Yehowah’s commandments) that was partially practiced by the Yahudah Yahudim, and still is to some extent, is within the framework of the Mosaic Torah, and was also practiced by Yahushua. Therefore, the “fine line” that must be distinguished must be between the person and practices of Yahushua, Who is the Living Mosaic Torah, and that of the manmade religion of the Rabbis. The “fine line” becomes even clearer when haBrit Chadasha (New Testament) is added to the discussion on Judaism and whether Yahushua haMashiach partook of the rabbinical religion.

            Yohanan (John) 14:2 indicates that Yahushua set Himself apart from the religion of the Yahudah Yahudim by stating that He is “the Way, the Truth, and the Life.” Yahushua’s followers referred to themselves collectively, and were known by others as “the Way.” Acts 9:2, 19:9 & 23, 22:4, 24:14 all reveal that Yahushua‘s followers were called the people of “the Way,” denoting their separation and preferable difference from the Yahudim religion of their day.

            To further examine the “fine line,” the use of Terminology will once again be helpful to the reader.

TERMINOLOGY: JUDAISM

            Judaism: 1. The monotheistic religion of the Jewish people, tracing its origins to Abraham, having its spiritual and ethical principles embodied chiefly in the Bible and the Talmud. 2. Conformity to the traditional ceremonies and rites of the Jewish religion. 3. The cultural, spiritual, and social way of life of the Jewish people. (Late Latin Judaismus, from Greek Ioudaismos, from Ioudaios, Jew) (The American Heritage Dictionary Of The English Language).

            The Webster’s Seventh New Collegiate Dictionary defines the term Judaism in the following manner:

            1: a religion developed among the ancient Hebrews and marked by the belief in one God who is creator, ruler, and redeemer of the universe and by moral and ceremonial laws of the Old Testament and the rabbinic tradition. 2: conformity to Jewish rites, ceremonies, and practices. 3: the cultural, social, and religious beliefs and practices of the Jews. 4: the whole body of Jews.

            Today, Judaism is referred to as Rabbinic Judaism, Traditional Judaism, or Contemporary Judaism. In the United States, Contemporary Judaism is becoming a popular overall designation for all three different forms of Judaism - Reform, Conservative, and Orthodox. Included in each specific form of Judaism are several sects or divisions. For instance, the Chasidic (Hebrew meaning “pious ones”) or Ultra Orthodox Judaism is a sect that would fall in the Orthodox category but are different from all other sects. The Chasidim are a sect of Yahudi mystics. Their sect was formed in Poland around 1750 A.D., when they split in opposition to the formalistic Judaism of the period and its ritual laxity (American Heritage Dictionary of the English Language).

SCRIPTURES ARE HENOTHEISTIC

            There are two real eye openers in the above definitions of Judaism. The first eye opener is the word monotheistic which is the description of a religion that believes in one God or ‘Elohim but denies the existence of other gods. Ancient or earliest Yisra’el was NOT monotheistic but henotheistic Henotheism is the worship of one God or ‘Elohim without denying the existence of other gods. Most people are not aware of this distinction. However, throughout Scripture the henotheistic nature of the Word is clearly revealed, and can be found in several verses, such as the following:

            Shemoth (Exodus) 15:11, “Who is like you, O Yehowah, among the mighty ones (gods)”; Shemoth (Exodus) 20:3 “You have no other mighty ones (gods) against my face;” Tehillim (Psalms) 86:8, “There is none like You among the mighty ones (gods)” (The Scriptures).

            Shemoth/Exodus 23:13 also expresses the henotheistic view of Yehowah in His very own words, “And in all that I have said to you take heed. And make no mention of the name of other mighty ones (gods), let it not be heard from your mouth” (The Scriptures).

            Yahushua, being the Living, Breathing Mosaic Torah in human form, did not deny that there were “other gods” in this world. It would be very foolish to think otherwise. Yahushua personally saw, and spoke to the “god” that is responsible for the sin that exists in the world, haSatan; Satan; Hellel; Lucifer; Devil. The following verse relates the personal confrontation that Yahusha had with haSatan.

            “Then Yahushua said to him, ‘Go, Satan! For it has been written, ‘You shall worship Yehowah your Elohim, and Him alone you shall serve” (MattithYahu (Matthew) 4:10, The Scriptures).

            The “shadim” or unclean spirits, fallen melakim (angels) of haSatan, known as demons, fit into the category of “other gods” because they have the ability to suggest and manipulate mankind into following their suggestions for sin. Shadim have an unquenchable lust for sin. In order to satisfy their demonic craving for sin, they use people to do their bidding, and in turn give haSatan glory for the fulfillment of their undying craving for sin. People that do the bidding of these unclean spirits through the many avenues of sin, fall into the sin of worshipping objects of demonic lust as “gods,” such as money, religion, sex, material things, etc.

            Yahushua was not only aware of the “shadim” but also His limmudi were aware of unclean spirits, and were even more amazed that the Name of Yahushua held power over the “shadim.” Luke 10:17 says, “And the seventy returned with simcha (joy), saying, Master, even the shadim (demons; unclean spirits) were subject to us through your Name” (Restoration Scriptures).

            Yahushua warns His people in the written Scriptures about one of the most powerful “gods” in the world, and what will happen if one worships this “god.”

            MattithYahu (Matthew) 6:24 says, “No one is able to serve two masters, for either he shall hate the one and love the other, or else he shall cleave to the one and despise the other. You are not able to serve Elohim (Yehowah; Yehowah; Yehowah) and mammon” (The Scriptures).

            Mammon literally means “wealth; riches.” It is a Chaldean (Babylonian) word used in the Book of MattithYahu (Matthew) to be a personification of a spirit or “god” (haSatan) that causes mankind to worship “money, power, wealth, economics.” Yahushua certainly did not deny the existence of the “god” of this world that drives mankind to lust after the personification of wealth, known as mammon.

            It is then established that Yahushua upheld the henotheistic Living Ruach (Set

Apart Spirit of Yehowah) of the Mosaic Torah which is elaborated in the above verse of MattithYahu (Matthew) 6:24. This verse in MattithYahu is linked to Debarim (Deuteronomy) 8:18 which states, “But you shall remember Yehowah your Elohim, for it is He who gives you power to get wealth, in order to establish His covenant which He swore to your fathers, as it is today” (The Scriptures).

            Therefore, the true understanding of the word henotheism enables us to partially answer the question, “Was Judaism Yahushua’s religion?” The first part of the answer is NO! The remainder of the answer will be found in the discussion about Talmud (Oral Torah/Oral Tradition).

JUDAISM IS A MONOTHEISTIC RELIGION

            During Yahudah’s 70-year exile into Bavel (Babel; Babylon; Iraq) that took place in 586 B.C./B.C.E., a monotheistic outlook emerged among the Yahudah Yahudim, which brought about an eventual monotheistic religion of the rabbis. This monotheistic philosophy was a major turning point in their understanding, and later teaching of the Mosaic Torah and Neviim (Prophets).

            The previous henotheistic understanding of Torah (Mosaic) was reinterpreted in light of the 586 B.C./B.C.E. exile into Babylon, with the ‘Elohim (God) of Yisra’el then seen as the ‘Elohim ruling universal history and the destiny of all nations (MSM Encarta: Judaism). With Yehowah seen as Elohim of all nations on earth, the “other gods” that Scripture recognized as existing, became “invisible” or denied to exist.

            Judaism’s monotheistic philosophy continued throughout the “Hellenist Period” or the Grecian attempt to convert Yahudah to Greek culture, religion, and philosophy. The monotheistic view of Yehowah played an integral part in the apocalyptic writings by the Rabbis during that time. Monotheism continues to exist in Judaism today, likewise Christianity and Messianic Judaism follow the same monotheistic philosophy in their teaching of the Bible.

            After the Romans destroyed the Great Temple in Yahrushalayim (Jerusalem) in 70 A.D., the Yahudah Yahudim made two major revolts against Roman oppression. The last revolt led by Simon Bar Kokhba in 132 to 135 A.D. caused the priestly (Levite) leadership to be greatly discredited. This loss of confidence in the Levites allowed a rabbinical movement to emerge and gain religious control over the Yahudim. The rabbis (teachers of Oral Torah/Oral Tradition) formed a formal monotheistic religion for the Yahudah Yahudim that contained the Written Mosaic Torah in its midst but Oral Torah/OralTradition (verbal rabbinical instruction on how to keep Torah; fences around the Mosaic Torah) became the foremost element of the religion. Oral Torah/Oral Tradition, the verbal instructions of the rabbis that were passed down through the centuries, were eventually contained in written volumes, the Mishna and Gemara, referred to as the Talmud.    

            Therefore, the second most important thing to see in the definitions for the word Judaism, is that the religion of Judaism has one other major component in addition to the Mosaic Torah: the Talmud or Oral Torah, Rabbinic Tradition (Oral Law).

            AUTHOR’S NOTE: The present day religion of Judaism continues to maintain the monotheistic view of Scripture, not the henotheistic knowledge of Yehowah, and His Word as revealed in the Mosaic Torah, the Neviim (Prophets), and upheld by Yahushua. Judaism contains two contrasting elements, Talmud and the Written Mosaic Torah Scroll! Thereby, Judaism is a mixture of the Mosaic Torah given by Yehowah, and manmade religious authority Talmud is studied and quoted extensively, and upheld as the final authority on how to fulfill the Mosaic Torah. Therefore, JUDAISM does not prescribe to the authority of Yehowah, but to the authority of man through rabbinical writings.

TERMINOLOGY: TALMUD

            The Hebrew word “Talmud” is a Mishnaic word (found in the Mishna, part of the Talmud), and basically means “instruction or learning; that which is learned or memorized;” specifically applied to the writings of rabbis or sages. The words “Talmud, Talmudic, Talmudist, Talmidim” then are primarily used in connection to the collection of rabbinic writings consisting of the Mishna and the Gemara, together called the Talmud which constitute the basis of religious authority for traditional Judaism rather than the Mosaic Torah.

HISTORY OF THE BABYLONIAN TALMUD

             The Oral Torah/Oral Tradition of the rabbis was faithfully transmitted by word of mouth in an unbroken chain from master to disciple for centuries. In 220 C.E./A.D., Oral Tradition was compiled and edited in Palestine (Land of Yisra’el) into the earliest rabbinic document, the Mishna. The Jerusalem Talmud’s Gemara was completed around 400 C.E./A.D. Gemara is an Aramaic term that means “that which is studied.” Subsequent rabbinic study of the Mishna in Palestine and by the rabbis in Babylon generated two Talmuds. The Babylonian Talmud, a larger and more authoritative version was edited about the 6th century, and in the 7th century became the foundation document of rabbinic Judaism (MSM Encarta: Judaism).

            During the 7th century, Islamic conquest of the Middle East, the growing Mediterranean and European “Diasporas or exiles,” and several anti-rabbinic movements such as the Karaites (Yahudim that do not uphold Talmud), necessitated the need for formalized rabbinic leadership. The heads of the Bavel (Babylonian) rabbinical academies attempted to standardize oral law (rabbinical tradition), custom, and liturgy in accordance with their own practices in Bavel (Babylon), which they set forth in their replies to inquiries from other Diaspora communities. Rabbinical leadership over the Yahudim passed from Yahrushalayim (Jerusalem) to Bavel, and the Babylonian Talmud came to be the most authoritative rabbinic document (MSM Encarta: Judaism).

            The writings of the rabbis or sages in Bavel became canonized as the foremost authority on how the Yahudim are to keep Oral Torah/Oral Tradition as an outward manifestation of their monotheistic religion.

THE GREAT CLASSIC WORKS OF RABBINIC LAW (ORAL LAW) AND COMMENTARY

            MISHNAH - Compiled and edited about 200 C.E. by Yehuda Hanasi - containing six major divisions or “Orders” covering every aspect of Jewish Law

            The Six Orders are:

            Zeraim (Seeds) Ritual Laws, Blessings, Prayers

            Moed (Festivals) The Sabbath and all Festivals

            Nashim (Women) Marriage, Divorce, Relationships

            Nezikin (Damages) Civil and Criminal Law

            Kodashim (Holy Things) Sacrificial Laws, Temple Observance

            Tohorot (Purification) Things Clean and Unclean

            TALMUD - Compiled between 200 and 500 C.E. This great rabbinic work arranged according to the above Six Orders includes both the Mishnah and Gemara which is a commentary and further explanation of the Mishnah. Rabbinic writings from the Talmud which deal solely with legal matters are called Halachah. Staements from the rabbis discussing beliefs, attitudes, stories and opinions are called Aggadah. Halachah and Aggadah work together to provide guidelines and values by which a Jew must live.

            MISHNAH TORAH - Compiled in the 12th century C.E. by Rabbi Moses ben Maimon (Rambam) and includes both the Written and Oral Laws with commentary.

            SHULCHAN ARUCH - compiled in 1515 C.E. by Rabbi Joseph Caro is the great code of law covering all aspects of Jewish Law applicable to today.

            SIDDUR - The Daily and Sabbath Prayer book. The earliest version is that of Rav Amram Gaon of the 9th century C.E. containing all prayers for day-to-day observance. Siddurim vary from locale to locale and century to century, but are all based upon the canonization of the liturgy by Rabbi Gamliel II of the 1st century C.E.

            MAHZOR - The Siddur used for High Holiday and Festival Observances.

            HAGGADAH - the guidebook-prayer book used for the holiday of Passover. It contains all the prayers, songs, and rituals needed for the Seder, the ritual meal of the festival.

SHOULD BELIEVERS STUDY THE TALMUD?

            Judaism does have its contribution to the study of the Scriptures. Likewise, the Talmud does have certain areas of information that can be referenced or commented on. Therefore, the author would like to give credit to the viable or useful information found in the Talmud that supports or defines the Mosaic Torah. However, not all is viable but rather personal interpretation or opinion of Rabbis, and one must be able to discern between the good and bad when using the Talmud.

            In many instances, the Written Mosaic Torah is not specific on how to observe certain things. This is where the Talmud can be helpful or at least taken into consideration. In Debarim (Deuteronomy) 6:9, the Written Mosaic Torah states, “And you shall write them (words of Yehowah) on the doorposts of your house and on your gates” (The Scriptures). Is the Mosaic Torah speaking of its entirety or the passage prior to the mentioned verse? The Talmud explains that the words referred to in the above verse is the Shema (Hebrew for listen; hear; take heed to what you hear) found in Debarim (Deuteronomy) 6:4-5 that states, “Hear, O Yisrael: Yehowah our Elohim, Yehowah is one! And you shall love Yehowah your Elohim with all your heart, and with all your being, and with all your might” (The Scriptures).

            This Talmudic explanation further suggests that the words of the Shema are to be written on a parchment scroll and affixed in a specified place and manner on the doorpost of one’s home. From this explanation comes the practice of inserting the Shema, verses from Debarim (Deuteronomy) 6:4 and 11:13-21, written on rolled parchment paper inserted into a decorative devise that is attached to the doorpost of one’s home called a “mezuzah”.

            However, much in the Talmud is rabbinical opinion. Therefore, believers should be very careful in their use of Talmudic reference. They should be well grounded in the Mosaic Torah (Five books of Moshe (Moses), and fully understand the writings of the Neviim (Prophets), and fully comprehend haBrit Chadasha’s elaboration of the original Mosaic Torah, to discern what is useful from what is not, before attempting to implement the Talmud along with their Scripture study.

            There are those in the Assembly of Mashiach that use Talmudic references quite frequently in their teachings. The frequent use of Talmudic passages by some teachers can be open to questioning as to their overall purpose in using them. Are they using the passages to explain hard to understand Mosaic Torah verses, or are they quoting from Talmud in the hope of attracting rabbinic Yahudim, who might be reading or hearing their material, into accepting Yahushua as their Savior and Mashiach because they would be familiar with Talmudic quotes? If this is the case, then these teachers are basically following the same train of thought that Messianic Judaism has supported for years - use all carnal means to get the “Jews” into their congregations to convert them to the “Jewish Messiah.”

            The truth of the matter is, the Ruach haKodesh is the One who will draw the Yahudim into acceptance of Yahushua. Yehowah, the Savior of Yisra’el will open their eyes to see that Yahushua truly is His vessel of salvation that He has revealed throughout the Mosaic Torah, the Prophets, and haBrit Chadasha, not the Talmud. “I, I Yehowah and there is no savior besides me” (YeshaYahu/Isaiah 43:11, Analytical Key To The Old Testament).

            There can also be an unwise aspect to the present trend of using frequent Talmudic reference when teaching Scripture to new or unlearned believers. They are often “intrigued” by the idea that the Talmud is available to help them to learn the Written Mosaic Torah. Unfortunately, the ultimate end for those drawn away from the Written Mosaic Torah is to go into Rabbinical Judaism to quench their thirst for knowledge that they feel that they can find in monotheistic Judaism. This may lead them to place more interest in the writings of the rabbis, and less study of Scripture.

            Believers in Yahushua haMashiach should realize that the rabbinical writings contained in the Talmud are foremost in Judaism. In essence, the writings of the rabbis, the Talmud, replace the Living Breath of the Mosaic Torah, the Ruach haKodesh. Therefore, we can only take out what is good in the Talmud that may enrich our observance of the Written Mosaic Torah, and leave the rest to Judaism to observe.

IT SHOULD BE REALIZED THAT BECAUSE JUDAISM DOES NOT ACCEPT THE BLOOD ATONEMENT OF YAHUSHUA, AND THEREBY DOES NOT HAVE THE POWER OF THE RUACH HAKODESH, THE WRITTEN MOSAIC TORAH SCROLL RETAINED IN ITS MIDST HAS NO LIFE, IT HAS BECOME ONLY A WRITTEN TORAH SCROLL THAT IS ESTEEMED AS A VALUABLE SCROLL THAT CONTAINS THE MOSAIC WORDS BUT IN REALITY THE MOSAIC WORDS ARE NOT FOLLOWED BECAUSE JUDAISM IS A RELIGION THAT PRACTICES ONLY WORKS UNTO THE TALMUD!!!!

            The reader should not be surprised at this point, to read that the second part of the answer to the question “Was Judaism Yahushua’s religion?” is NO! The Books of Talmud or formalized written authority of Rabbinic Tradition did not exist yet during Yahushua’s time. Oral Torah/Oral Tradition that was passed down orally from century to century existed, but Yahushua opposed Oral Tradition many times as recorded in haBrit Chadasha! Therefore, Yahushua would oppose much of what is written in Talmud today.

FOLLOWERS OF THE WRITTEN MOSAIC TORAH SHOULD UNDERSTAND THAT THERE ARE TWO TORAHS IN THIS WORLD. IN JUDAISM, WHEN THE WORD “TORAH” IS SPOKEN OF OR WRITTEN ABOUT IT IS REFERRING TO ORAL TORAH/ORAL TRADITION NOT THE WRITTEN MOSAIC TORAH !!!!!!!!!

DID YAHUSHUA UPHOLD ORAL TRADITION?

            The fine line between Judaism and Yahushua becomes a lot clearer when the information already given is taken into heartfelt consideration. We must see Yahushua clearly in light of the Word, not in supposition of what we think. We may be wrong in our “supposed” view, and fall short of the True revelation of Yahushua haMashiach.

            Yahushua upheld Oral Torah/Oral Tradition only in certain instances where the rabbinic thought upheld Mosaic Torah wisdom, and many times He set new halakhah (how to walk out the Mosaic Torah) by placing the spiritual meaning of the Mosaic Torah before the rabbis’ Oral Torah/Oral Tradition.  However, in areas of blatant rabbinic misuse of Mosaic Torah wisdom, Yahshua rebuked the rabbis in their reliance on Oral Torah/Oral Tradition Such is so in Mark 7:1-23 which deals with the matter of “ritual purity” as taught by the rabbis. In this portion of Scripture, Yahushua highly rebuked the Prushim (Pharisees, teachers of Oral Torah/ Oral Tradition) for their manmade laws regarding food handling as taught by Oral Tradition (n‘tilat-yadayim (vv.2-4&N) (Stern, p.93).

            “According to this understanding (found in above Scripture), Yeshua (Yahushua) is explaining that the body’s ordinary digestive process makes all foods (talking about only kosher foods) clean enough to be eaten, so that hand washing is of minor importance and the P’rushim (Pharisees) shouldn’t be giving it so much attention Conclusively against such a rendering is that it suddenly puts the focus on hygiene instead of ritual purity, which is the topic of the rest of passage,” (Stern, p. 93).

            Further elaboration on Mark 7:1-23 can be found in the Restoration Scriptures, MattithYahu (Matthew) 15:11, footnote 4, p. 981, “Yahshua is not allowing unclean foods; He is stating that the human heart is the problem not Yehowah’s word (Mosaic Torah). This is further confirmed in verse 13.”          

            Yahushua stressed the point that “purity” is not in clean hands but in having a “clean heart.” Thus, a person eating food with unclean hands does not defile the food but what is in one’s heart defiles the food.

            Several other passages where Yahushua opposed Oral Tradition of the rabbis can be found throughout the Besarot (Gospels) dealing with Shabbat Shabbaton issues. The Prushim (Pharisees) traditions had evolved into laborious laws regarding the Shabbat Shabbaton, Yehowah’s weekly 7th Day of Rest.

            Torah states in Bereshith (Genesis) 2:3, “And Elohim (Yehowah; Yehowah; Yehowah) blessed the seventh day and set it apart, because on it He rested from all His work which Elohim in creating had made” (The Scriptures).

            Yehowah further states in Shemoth (Exodus) 20:8-11, “Remember the Sabbath day, to set it apart. Six days you labour, and shall do all your work, but the seventh day is a Sabbath of Yehowah your Elohim. You do not do any work - you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days Yehowah made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore Yehowah blessed the Sabbath day and set it apart” (The Scriptures).    

            Oral Tradition, which is now the written Talmud, also referred to as Oral Torah, discusses the measures that must be taken to keep from violating Shabbat or “doing what is unlawful on Shabbat;” things that are considered by the Prushim (Pharisees) to be violations against the Shabbat Shabbaton.

            Mark 2:23-24 tell us that Yahushua and His limmudi (taught ones; disciples) broke Oral Tradition by picking grain to eat on Shabbat Shabbaton. But it is an interesting portion of Scripture because the Mosaic Torah, which Yahushua upheld, allowed them to pick the grain.

            “And it came to be on a Sabbath that He (Yahushua) went through the grain fields, and His taught ones were plucking the heads of grain and were eating, rubbing them in the hands. And some of the Pharisees said to them, ‘Why are you doing what is not right on the Sabbath?” (Mark 2:23-24, The Scriptures).

            The Mosaic Torah states, “When you come into your neighbor’s standing grain, you shall pluck the heads with your hand, but do not use a sickle on your neighbor’s standing grain” (Debarim/Deuteronomy) 23:25, The Scriptures).

            Therefore, neither the Mosaic Torah nor Yahushua presented the problem but the rabbinical restriction of their Oral Torah did. The rabbinic issue at hand was not the men plucking heads of grain to eat but rather their action was considered work on Shabbat Shabbaton.

            “According to the Oral Torah as we have it now in the Mishna (Shabbat 7:2) thirty-nine categories of m’lakhah (work) are prohibited on Shabbat, namely, those prohibited on Shabbat while the Tabernacle was being built. One of these was reaping, another threshing. At v. 1 we are told the talmudim (should be limmudi) were reaping (plucking); in the parallel passage at Luke 6:1 they were also rubbing the heads of grain together in their hands, which would be defined as threshing. This is the content of the accusation the P’rushim (Pharisees) were making against them and by implication against Yeshua (Yahushua), responsible as their teacher for their behavior” (Stern, pp.44-45).

            Yahushua’s healing on Shabbat Shabbaton also became a major issue with the Prushim (Pharisees). The basis of their arguments was usually centered on the work that was involved in the healing. Yahushua was well aware that Oral Torah was not always merciful, and revealed through His gift of healing that Yehowah Himself was more merciful than the rules of the Prushim (Pharisees).

            “And it came to pass also on another Shabbat, that He (Yahushua) entered the synagogue and taught: and there was a man whose right hand was withered. And the Sophrim (Scribes) and Prushim (Pharisees) watched Him, whether He would heal on Shabbat; that they might find an accusation against Him. But He knew their thoughts, and said to the man who had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. Then said Yahushua to them, I will ask you one thing; Is it lawful on the Shabbat to do tov (good), or to do evil? To save chayim (life), or to destroy it? And looking all around upon them all, He said to the man, Stretch forth your hand. And he did so: and his hand was restored whole as the other. And they (Sophrim and Prushim) were filled with bitterness; and discussed with each other what they might do to Yahushua” (Luke 6:6-11, Restoration Scriptures).

            Even modern halakhah that is based on Oral Tradition would find fault with Yahushua healing the man’s withered hand on Shabbat Shabbaton. It is stated as follows in the Jewish New Testament Commentary, p. 117:

            1. On Shabbat healing to “save life” is not only permitted but a duty.

            2. Caring for the “seriously ill” (e.g., those with a high fever or pain affecting the whole body) is allowed, within certain constraints.

            3. Treating minor ailments is prohibited by g’zerah (rabbinical decree) - the reason being that most treatments require grinding to prepare medicine, and grinding is a prohibited form of work.

            Since this man’s shriveled hand was neither life threatening nor “serious,” the Prushim (Pharisees) regarded Yahushua’s healing on Shabbat Shabbaton a violation of Oral Tradition. However, Yahushua did not use medicine, and no grinding was done, therefore, they could not rightfully condemn His healing as work on Shabbat Shabbaton. But they found Yahushua in violation in another way. The logic expressed in the Mishna allows healing on Shabbat Shabbaton, which comes as a byproduct of some other activity, but Yahushua‘s was a miracle, not a byproduct of something else, and considered a violation (Stern, p. 117). The Mishna states, “They may not set a fracture. If someone’s hand or foot is dislocated, he may not pour cold water over it; but he may wash it in the usual way; and if it heals, it heals,” (Shabbat 22:5) (Stern, p. 117).

            Following the same thought line in MattithYahu 12:12-13, Yahushua stressed the rule that to save a life including an animal on Shabbat Shabbaton was a mitzvah (good deed) but at the same time it would take work to lift out an animal fallen into a pit. His example to the Prushim (Pharisees) revealed their hypocrisy, and the contradiction brought forth in the Oral Tradition regarding Shabbat Shabbaton.

            With an intense study of haBrit Chadasha under the discerning light of the Ruach haKodesh, one can begin to separate Yahushua from the Oral Torah/Oral Tradition of the rabbis, and begin to see very clearly that Yahushua opposed all rabbinic laws that were void of Yehowah’s love, mercy, forgiveness, justice, and wisdom.

KABBALAH - JEWISH MYSTICISM?

            An overview on Judaism would not be complete without researching a major component of the religion, which is Kabbalah. The Hebrew word “Kabbalah” comes from a Hebrew root word that is spelled “Qof-Bet-Lamed,” meaning “to receive; to accept,” but the word “Kabbalah” is usually translated as “tradition.” Kabbalah is a Yahudi practice that is often classified as “Jewish mysticism.” The “traditional” or ancient form of Kabbalah continues to be practiced today, and a new more “secular” form of Kabbalah has recently emerged.

            Kabbalah that is usually practiced in Traditional Judaism was developed to seek for “hidden or secret” knowledge that is linked to the Mosaic Torah, or to add deeper meaning to the Mosaic Torah. Kabbalah is taken very seriously in certain sects of Judaism, and is an integral part of Chasidic Judaism. The Chasidim have even included Kabbalistic passages in their traditional prayer books. But other sects of Orthodox Judaism feel that it is basically “nonsense.” The area of Kabbalah that is open to speculation is that it is a practice that is open to personal interpretation (Rich: Kabbalah).

            Many members of Judaism, and more non-adherents to Judaism look upon any form of Kabbalah as occultic, witchcraft, evil, or black magic. Others feel that “Jewish” Kabbalah is an esoteric theosophy, containing elements of Gnosticism and Neoplatonism. However one chooses to look upon Kabbalah, it is a very real practice that has been around since the Late Middle Ages.

HISTORY OF KABBALAH

            After the Crusades began in 1096 A.D., great hostilities were directed toward the Yahudim. Surviving Yahudi communities in central and northern Europe became severely isolated from the surrounding culture. During that time, rabbinical scholars produced new and monumental commentaries on the Talmud. After the Crusades, mystical trends emerged among the European Yahudim who turned inward and wished for more direct contact with the divine. The most important form of Yahudi mysticism developed in Spain (MSM Encarta: Judaism). Personal experiences into the “hidden or secret” spiritual realms of certain Kabbalistic rabbis became popular mystical teachings among the Kabbalists. Later these teachings were compiled into books such as the Zohar.

EIN SOF - FUNDAMENTAL TEACHING OF KABBALAH

            One of the well-known teachings from the Zohar that many people are aware of is the fundamental concept of ‘Elohim as Ein Sof, the Ten Sefirot, and the Kabbalistic Tree of Life. According to Kabbalah, the true essence of ‘Elohim is so transcendent that ‘Elohim is known as the Ein Sof meaning “without end,” encompassing the idea that the Ein Sof is without boundaries in both time and space. The belief is that the Ein Sof is so transcendent that ‘Elohim cannot directly interact with the universe. Therefore, the Ein Sof interacts with the universe through Ten Emanations from this essence, known as the Ten Sefirot. These Sefirot correspond to qualities of ‘Elohim. They are Keter (the crown), Chokhmah (wisdom), Binah (understanding), Chesed (mercy) or Gedulah (greatness), Gevurah (strength or power), Tiferet (glory), Netzach (victory), Hod (majesty), Yesod (foundation), and Malkut (sovereignty). The Ten Sefirot is commonly represented in a diagram that is known as the Kabbalistic Tree of Life (Rich: Kabbalah).

SECULAR KABBALAH