The Didache (The Teaching) First Christian Catechism

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

I want to restate that Semitic does not just mean those of the Jewish faith. The term is used to represent the West Asian people of the Biblical "Shem". This ancient race includes the Ahlamu, Akkadian (Assyrian-Babylonian), Amharic, Ammonite, Amorite, Arabic, Aramaic/Syriac, Canaanite (Phoenician/Carthaginian/Hebrew), Chaldean, Eblaite, Edomite, Ge'ez, Maltese, Mandaic, Moabite, Sutean, Tigre and Tigrinya, and Ugaritic, among others.

As I have demonstrated the Semitic race branched in all directions. The bible tells us that the entire human race are descended from Noah. The descendants of Shem's brothers turned their back on Hashem's covenant and choose to branch out and create their own beliefs by incorporating animal and elemental spirits. Then some of Shem's descendants choose to branch out and become false prophets, and others choose to proclaim themselves to gods and putting fear into the weak to follow vain fantasies. Apostasy branched from Abraham, Israel, and even Christianity.

In the spirit of Elijah, John the Baptist preached masterfully to common Jews, Pharisees and Sadducees that once again Israel was in serious apostasy. It was not just blood that made Hashem's people special, Israel was blessed to be an His living example to the entire people of the world. Israel made a pact to follow Hahem's every command. But, Israel did not listen and Hashem punished His chosen people hard for following worthless idols.. Now Hashem was once again fulfilling a prophecy he made of a coming Messiah. The leader of Hashem's new kingdom was in His promised land with a new covenant and a greater reward to the righteous that choose to follow it.

Hashem's plan for mankind is in both the old and new testament to understand.

Proverbs 17

17:3 The crucible is for refining silver and the furnace is for gold,

likewise the Lord tests hearts.

17:4 One who acts wickedly pays attention to evil counsel;

a liar listens to a malicious tongue.

17:5 The one who mocks the poor insults his Creator;

whoever rejoices over disaster will not go unpunished.

2 Kings 22

22:1 Josiah was eight years old when he became king, and he reigned for thirty-one years in Jerusalem. His mother was Jedidah, daughter of Adaiah, from Bozkath.

22:2 He did what the Lord approved and followed in his ancestor David’s footsteps; he did not deviate to the right or the left.

22:3 In the eighteenth year of King Josiah’s reign, the king sent the scribe Shaphan son of Azaliah, son of Meshullam, to the Lord’s temple with these orders:

22:4 “Go up to Hilkiah the high priest and have him melt down the silver that has been brought by the people to the Lord’s temple and has been collected by the guards at the door.

22:5 Have them hand it over to the construction foremen assigned to the Lord’s temple. They in turn should pay the temple workers to repair it,

22:6 including craftsmen, builders, and masons, and should buy wood and chiseled stone for the repair work.

22:7 Do not audit the foremen who disburse the silver, for they are honest.”

22:8 Hilkiah the high priest informed Shaphan the scribe, “I found the law scroll in the Lord’s temple.” Hilkiah gave the scroll to Shaphan and he read it.

22:9 Shaphan the scribe went to the king and reported, “Your servants melted down the silver in the temple and handed it over to the construction foremen assigned to the Lord’s temple.”

22:10 Then Shaphan the scribe told the king, “Hilkiah the priest has given me a scroll.” Shaphan read it out loud before the king.

22:11 When the king heard the words of the law scroll, he tore his clothes.

22:12 The king ordered Hilkiah the priest, Ahikam son of Shaphan, Acbor son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant,

22:13 “Go, seek an oracle from the Lord for me and the people – for all Judah. Find out about the words of this scroll that has been discovered. For the Lord’s fury has been ignited against us, because our ancestors have not obeyed the words of this scroll by doing all that it instructs us to do.”

22:14 So Hilkiah the priest, Ahikam, Acbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shullam son of Tikvah, the son of Harhas, the supervisor of the wardrobe. (She lived in Jerusalem in the Mishneh district.) They stated their business,

22:15 and she said to them: “This is what the Lord God of Israel says:

‘Say this to the man who sent you to me:

22:16 “This is what the Lord says:

‘I am about to bring disaster on this place and its residents, the details of which are recorded in the scroll which the king of Judah has read.

22:17 This will happen because they have abandoned me and offered sacrifices to other gods, angering me with all the idols they have made. My anger will ignite against this place and will not be extinguished!’”

22:18 Say this to the king of Judah, who sent you to seek an oracle from the Lord:

“This is what the Lord God of Israel says concerning the words you have heard:

22:19 ‘You displayed a sensitive spirit and humbled yourself before the Lord when you heard how I intended to make this place and its residents into an appalling example of an accursed people. You tore your clothes and wept before me, and I have heard you,’ says the Lord.

22:20 ‘Therefore I will allow you to die and be buried in peace. You will not have to witness all the disaster I will bring on this place.’”’” Then they reported back to the king.

Matthew 3

3:1 In those days John the Baptist came into the wilderness of Judea proclaiming,

3:2 “Repent, for the kingdom of heaven is near.”

3:3 For he is the one about whom Isaiah the prophet had spoken:

“The voice of one shouting in the wilderness,

‘Prepare the way for the Lord, make his paths straight.’”

3:4 Now John wore clothing made from camel’s hair with a leather belt around his waist, and his diet consisted of locusts and wild honey.

3:5 Then people from Jerusalem, as well as all Judea and all the region around the Jordan, were going out to him,

3:6 and he was baptizing them in the Jordan River as they confessed their sins.

3:7 But when he saw many Pharisees and Sadducees coming to his baptism, he said to them, “You offspring of vipers! Who warned you to flee from the coming wrath?

3:8 Therefore produce fruit that proves your repentance,

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

3:10 Even now the ax is laid at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire.

3:12 His winnowing fork is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, but the chaff he will burn up with inextinguishable fire.”

Matthew 4

15 The land of Zebulon, and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles;

16 the people that sat in darkness saw great light; and upon those who sat in the region and shadow of death light arose.

17 From that time Jesus began to preach and to say: Repent, for the kingdom of the heavens is at hand.

18 And walking by the sea of Galilee, he saw two brothers, Simon who is called Peter, and Andrew his brother, throwing a net into the sea, for they were fishers.

4:19 And he said to them: Come after me, and I will make you fishers of men.

20 And they immediately left their nets and followed him.

21 And going on thence, he saw other two brothers, James the son of Zebedee, and John his brother, in the ship with Zebedee their father, mending their nets; and he called them.

22 And immediately leaving the ship and their father, they followed him.

23 And he went about in the whole of Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and curing every disease and every malady among the people.

24 And his fame went abroad into the whole of Syria; and they brought to him all that were sick with various diseases, and that were afflicted with torments, and those possessed with demons, and lunatics, and paralytics; and he cured them.

25 And there followed him many multitudes from Galilee, and Decapolis, and Jerusalem, and Judea, and from beyond the Jordan.

5:1 But seeing the multitudes, he went up into the mountain; and when he had sat down, his disciples came to him;

2 and he opened his mouth and taught them, saying:

3 Blessed are the poor in spirit; for theirs in the kingdom of the heavens.

4 Blessed are the meek; for they shall inherit the earth.

5 Blessed are they that mourn; for they shall be comforted.

6 Blessed are they that hunger and thirst for righteousness; for they shall be filled.

7 Blessed are the merciful; for they shall receive mercy.

8 Blessed are the pure in heart; for they shall see God.

9 Blessed are the peacemakers; for they shall be called sons of God.

10 Blessed are they that are persecuted for righteousness' sake; for theirs is the kingdom of the heavens.

11 Blessed are you when they shall reproach you, and persecute you, and say every evil thing against you falsely for my sake.

12 Rejoice, and be exceeding glad; for great is your reward in the heavens; for so persecuted they the prophets that were before you.

13 You are the salt of the earth; but if the salt shall have become tasteless, by what means shall it be salted? It is then good for nothing but, after being cast out, to be trod upon by men.

14 You are the light of the world. A city that lies upon a mountain cannot be hid:

15 neither do men light a lamp and put it under the measure, but on the lamp stand, and it gives light to all that are in the house.

16 So let your light shine before men, that they may see your good works, and glorify your Father who is in the heavens.

17 Think not that I have come to destroy the law or the prophets: I have not come to destroy, but to fulfill.

18 For verily I say to you, till heaven and earth pass away, one yod or one point shall in no way pass from the law, till all be accomplished.

19 Whoever therefore shall make void one of the least of these commandments, and shall teach men so, shall be called least in the kingdom of the heavens; but whoever shall do and teach, he shall be called great in the kingdom of the heavens,

20 For I say to you, that unless your righteousness shall be more abundant than that of the scribes and Pharisees, you can by no means enter into the kingdom of the heavens.

21 You have heard that it was said to the ancients:

Thou shalt not kill; and whoever shall kill shall be liable to the judgment.

22 But I say to you, that whoever is angry with his brother shall be liable to the judgment; and whoever shall say to his brother. Worthless fellow, shall be liable to the Sanhedrim; but whoever shall say:

Thou fool, shall be liable to be cast into hellfire.

23 If therefore thou bring thy gift to the altar, and there remember that thy brother has anything against thee,

24 leave there thy gift before the altar, and go, first be reconciled to thy brother, and then come and offer thy gift.

25 Agree with thy opponent-at-law quickly, while thou art on the road with him, lest perhaps the opponent-at-law deliver thee to the judge, and the judge to the officer, and thou be cast into prison.

26 Verily I say to thee, thou shalt not come out thence, till thou shalt have paid the last farthing.

27 You have heard that it was said:

Thou shalt not commit adultery.

28 But I say to you, That every one that looks on a woman to cherish desire, has already committed adultery with her in his heart.

29 But if thy right eye ensnares thee, pull it out, and throw it from thee; for it is profitable for thee that one of thy members perish, and not that thy whole body be thrown into hell.

30 And if thy right hand ensnares thee, cut it off, and throw it from thee; for it is profitable for thee that one of thy members perish, and not that thy whole body go away into hell.

31 And it has been said:

Whoever shall put away his wife, let him give her a bill of divorce.

32 But I say to you, that whoever shalt put away his wife, unless on account of lewdness, causes her to commit adultery; and whoever shall marry her that is put away commits adultery.

33 Again: you have heard that it was said to the ancients:

Thou shalt not swear falsely, but shalt pay to the Lord thy oaths.

34 But I say to you, Swear not at all; neither by heaven, for it is the throne of God;

35 nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King:

36 neither shalt thou swear by thy head, for thou canst not make one hair white or black.

37 But let your word be yes, yes; no, no; and that which is more than these is of the evil one.

38 You have heard that it was said:

Eye for eye, and tooth for tooth.

39 But I say to you, that you resist not the injurious; but whoever shall smite thee on the right cheek, turn to him the other also.

40 And to him that will go to law with thee, and take away thy coat, give up thy mantle also.

41 And whoever will impress thee to go one mile, go with him two.

42 Give to him that asks of thee, and from him that would borrow of thee, turn not away.

43 You have heard that it was said:

Thou shalt love thy neighbor, and hate thy enemy.

44 But I say to you. Love your enemies, and pray for them that persecute you;

45 that you may become sons of your Father who is in the heavens; for he makes his sun to rise on the evil and the good, and sends his rain on the just and the unjust.

46 For if you love them that love you, what reward have you? Do not even the publicans the same?

47 And if you salute your brethren only, what do you more? Do not even the heathen the same?

48 Be you therefore perfect as your heavenly Father is perfect.

6:1 But take heed that you do not your righteousness before men, to be seen by them:

otherwise you have no reward with your Father who is in the heavens.

2 When therefore thou wouldst do a charitable deed, do not sound a trumpet before thee, as the hypocrites do in the synagogues, and in the streets, that they may be glorified by men. Verily I say to you: They have their reward in full.

3 But when thou doest a charitable deed, let not thy left hand know what thy right hand does;

4 that thy charitable deed may be in secret; and thy Father who sees in secret will reward thee.

5 And when you pray, you shall not be as the hypocrites; for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen by men. Verily I say to you: They have their reward in full.

6 But thou, when thou pray, go into thy closet; and having closed thy door, pray to thy Father who is in secret; and thy Father who sees in secret will reward thee.

7 But when you pray, use not vain repetitions as the heathens; for they think that they shall be heard for their much speaking.

8 Be not therefore like them; for your Father knows what things you have need of before you ask him.

9 In this way therefore pray you:

Our Father who art in the heavens:

hallowed be thy name.

10 Thy kingdom come. Thy will be done as in heaven also on earth.

11 Give us this day our needful bread.

12 And forgive us our debts, as we also have forgiven our debtors;

13 and lead us not into temptation, but deliver us from the evil one.

14 For if you forgive men their offenses, your heavenly Father will also forgive you;

15 but if you for give not men, neither will your Father forgive your offenses.

16 And when you fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear to men to fast. Verily I say to you, They have their reward in full.

17 But do thou, when fasting, anoint thy head, and wash thy face,

18 that thou appear not to men to fast, but to thy Father who is in secret; and thy Father who sees in secret will reward thee.

19 Lay not up for yourselves treasures on the earth, where moth and rust consume, and where thieves break through and steal;

20 but lay up for yourselves treasures in heaven, where neither moth nor rust consumes, and where thieves do not break through nor steal.

21 For where thy treasure is, there will thy heart be also.

22 The lamp of the body is the eye. If thy eye be simple thy whole body shall be full of light;

23 but if thy eye be evil thy whole body shall be full of darkness. If then the light that is in thee is darkness, how great that darkness.

24 No one can serve two masters; for either he will hate the one and love the other or he will hold to the one and despise the other. You cannot serve God and Mammon.

25 For this reason I say to you:

Be not anxious for your life what you shall eat, nor for your body what you shall put on. Is not the life more than the food, and the body than the clothing?

26 Look at the birds of heaven, that they sow not, neither do they reap, nor gather into granaries; and yet your heavenly Father feeds them:

are you not much better than they?

27 But which of you, by being anxious, can add one cubit to his age?

28 And why are you anxious about clothing? Consider the lilies of the field, how they grow: they toil not, nor do they spin.

29 But I say to you, that even Solomon in all his glory was not clothed as one of these.

30 Now if God so clothes the herb of the field, which today is, and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?

31 Then, be not anxious, saying:

What shall we eat, or what shall we drink, or with what shall we be clothed?

32 For after all these things do the Gentiles seek; for your heavenly Father knows that you need all these.

33 But seek first his kingdom and righteousness, and all these shall be given you in addition.

34 Be not therefore anxious for the morrow; for the morrow shall be anxious for itself. Sufficient for the day is its own evil.

7:1 Judge not that you be not judged.

2 For with what judgment you judge, you shall be judged, and with what measure you measure, it shall be measured to you.

3 And why behold thou the splinter that is in thy brother's eye, but consider not the beam that is in thy own eye?

4 Or how wilt thou say to thy brother:

Let me pull the splinter out of thy eye, and behold, the beam is in thy own eye.

5 Hypocrite, pull first the beam out of thy own eye, and then thou shalt see clearly to pull the splinter out of thy brother's eye.

6 Give not that which is holy to dogs, neither throw your pearls before swine, less they trample them with their feet, and turn and tear you.

7 Ask, and it shall be given you:

seek, and you shall find:

knock, and it shall be opened to you.

8 For every one that asks receives; and he that seeks finds; and to him that knocks it shall be opened.

9 Or what man is there of you, of whom should his son ask bread, will he give him a stone?

10 or if he should also ask a fish, will he give him a serpent?

11 If then you being evil know how to give good gifts to your children, how much more will your Father who is in the heavens give good gifts to those who ask him?

12 All things therefore whatever you would that men should do to you, even so do you to them; for this is the law and the prophets.

13 Enter in through the strait gate; for wide the gate and broad the way that leads to destruction; and many are they that go in through it;

14 for strait is the gate, and narrow the way that leads to life, and few are they that find it.

15 Beware of false prophets, who come to you in sheep's clothing, but within are ravenous wolves.

16 By their fruits you shall know them. Do men gather grapes from thorns, or figs from thistles?

17 So every good tree produces goodly fruit; but the corrupt tree produces evil fruit.

18 A good tree cannot produce evil fruit; neither can a corrupt tree produce goodly fruit.

19 Every tree that does not produce goodly fruit is cut down and thrown into the fire.

20 Therefore, by their fruits you shall know them.

21 Not every one that says to me, Lord, Lord, shall enter into the kingdom of the heavens, but he that does the will of my Father who is in the heavens.

22 Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works?

23 And then will I confess to them, I never knew you:

depart from me, you that work iniquity.

24 Every one therefore that hears these words of mine and does them, shall be likened to a wise man, who built his house on the rock.

25 And the rain descended, and the floods came, and the winds blew, and they beat upon that house, and it fell not; for it was founded on the rock.

26 And every one that hears these words of mine, and does them not, shall be likened to a foolish man who built his house upon the sand.

27 And the rain descended, and the floods came, and the winds blew, and they beat upon that house, and it fell; and great was its fall.

28 And it came to pass when Jesus had finished these words, the multitudes were astonished at his teaching;

29 for he taught them as having authority and not as their scribes.

8:1 And when he had come down from the mountain, many multitudes followed him.

I am beginning to believe that Zoroastrian started as a faith of two gods, but evolved to a faith of one god and two opposing spirits. Or could it be the other way around? I posed the following question to practicing Zoroastrians:

Did Ahura Mazda create Angra Mainyu?

Ardavan Ashkan was kind to answer my question.

The answer depends on which zoroastrian text you are looking at. If you read the Gatha-Hymns which are believed to be composed by Zaratushtra he tells us about two opposing spirits named Spenta.Mainyu ("increasing, holy spirit") and Angra.Mainyu ("destructive spirit"). It is said that these two spirits according to their free will chose good (spenta mainyu) and evil (Angra Mainyu).They are also named twins and many scholars believe that the supreme god Ahura Mazda who reigns above them is their father. That would mean that Ahura Mazda has created Angra Mainyu. Other scholars claim that Spenta.Mainyu and Angra.Mainyu are the personification of good and evil moral choices and lifestyle. Between them is the free will so that every human - man and woman - has to choose between good and evil freely. The Gathas reveal that if you increase good and fight for Asha (the elemental, cosmic principle) you will be immortal after life and come to the paradise named "Garo.demana" (House of songs); those who worship evil and are of destructive nature will not be immortal but punished in Drujo.demana (House of lies) after their death. So everyone is responsible for his own thoughts, words and actions.

If you look at the other portions of the Avesta and/or the middle persian, religious texts the answer is:

Ahura Mazda did not create Angra Mainyu.

In later times Spenta.Mainyu became one with Ahura Mazda so that now Ahura Mazda was directly opposed to Angra Mainyu. The zoroastrian cosmology in the Avesta and in the middlepersian works tell us that at the beginning of all two spirits were in being; the one was Ohrmazd (middle persian form of Ahura Mazda) who reigned high above in the eternal light; the other was Ahriman (middle persian form of Angra.Mainyu) who resided in the lowest abyss in the eternal darkness. So these two spirits were always there; they were not created by each other nor they were created by some power.

The Gatha Hymns are believed to be composed by Zarathustra, between 6000 BC to 600 BC.
Recent We know that in 330 BC, Alexander the Great of Macedonia defeated Darius III of Persia in the Battle of Gaugamela. We also know that inn 549 BCE, the Persians, led by Cyrus the Great of the Archaemenian family, overthrew the Median court of Western Iran.

Zoroaster's ideas led to a formal religion bearing his name by about the 6th century BC and have influenced other later religions including Judaism, Gnosticism, Christianity and Islam.

Ahura Mazda was the transcendent entity which actually existed above the opposed forces of Asha and Druj; in Zoroaster's formulation these antipodes were personified by two spirits who represented creative good (Spenta Mainyu) and destructive evil (Angra Mainyu).

Below the destructive spirit, Angra Mainyu convinces Jeh (Jahi - Lion) the primeval whore to kill the primordial bull (One of Ahura Mazda’s six primordial material creations and the mythological progenitor of all beneficent animal life) This depiction was seen at the ancient throne room of Darius in his palace at Persepolis, the seat of his vast Achaemenid Empire.




In Mesopotamian mythology, Gugalanna (lit. "The Great Bull of Heaven" < Sumerian gu "bull", gal "great", an "heaven", -a "of") was a Sumerian deity as well as the constellation known today as Taurus, one of the twelve signs of the Zodiac.

Gugalanna was sent by the gods to take retribution upon Gilgamesh for rejecting the sexual advances of the goddess Inanna. Gugalanna, whose feet made the earth shake, was slain and dismembered by Gilgamesh and Enkidu. Inanna, from the heights of the city walls looked down, and Enkidu took the haunches of the bull shaking them at the goddess, threatening he would do the same to her if he could catch her too. For this impiety, Enkidu later dies.

Gugalanna was the first husband of the Goddess Ereshkigal, the Goddess of the Realm of the Dead, a gloomy place devoid of light. It was to share the sorrow with her sister that Inanna later descends to the Underworld.

lion-headed eagle (Anzud, Anzu) and human-headed bull (Gugalanna). Like Angra Mainyu, Anzud goes against the will the gods. The difference is mother of the gods. Angra Mainyu is a pure destroyer.

http://www.kornbluthphoto.com/StandardUr.html

Sumerian Early Dynastic III, c. 2600-2400 BCE. From the royal cemetery, Ur (Iraq).
Lapis lazuli, shell, and red limestone, with restored bitumen and red material on restored wood box
Width 49.5 cm, height 21.6 cm. Possibly soundbox of a musical instrument. British Museum ME 121201





The Metropolitan Museum of Art



The State Hermitage Museum, St. Petersburg, Russia.

Golden ox figurine found in the Maykop kurgan (mid-3rd millennium BC.), Hermitage Museum

Ox, middle of III milenium BC. Gold. Height 6 cm. Founded in Northern Caucasus, Maykop kurgan



The Indo-Europeans. This virile race, white in color and fair of complexion, called itself Aryan or
noble. It was the parent of the Indo-European peoples of recorded history, These members of the Aryan family lived long as a homogeneous people speaking the same language with dialectic differences and shared many beliefs and practices in common.

Pressure of growing population, thirst for adventure, sharp divisions caused by the fermentation going on in the minds of thinking persons over religious beliefs and practices continued to disintegrate them. During the early part of the second millennium B.C., nomad tribes left their home and turned westwards and reached the Aegean lands or turned southwards in successive waves from the steppes of the Caspian Sea. Scattered tribes passed by the chain of Caucasus,
entered Armenia and spread southwards. Some of the more virile tribes succeeded in founding small Aryan kingdoms. They have left traces of their Aryan beliefs and practices.



The Kassites were an ancient Near Eastern people who controlled Babylonia after the fall of the Old Babylonian Empire ca. 1531 BC and until ca. 1155 BC (short chronology). The horse, which the Kassites worshipped, first came into use in Babylonia at this time. The original homeland of the Kassites is not well known, but appears to have been located in the Zagros Mountains in Lorestan in what is now modern Iran. The transformation of southern Mesopotamia into a territorial state, rather than a network of allied or combative city states, made Babylonia an international power, although it was often overshadowed by its northern neighbor, Assyria and by Elam to the east. Kassite kings established trade and diplomacy with Assyria. (Puzur-Ashur III of Assyria and Burna-Buriash I signed a treaty agreeing the border between the two states in the mid 16th Century BC), Egypt, Elam, and the Hittites, and the Kassite royal house intermarried with their royal families. There were foreign merchants in Babylon and other cities, and Babylonian merchants were active from Egypt (a major source of Nubian gold) to Assyria and Anatolia. Kassite weights and seals, the packet-identifying and measuring tools of commerce, have been found in as far afield as Thebes in Greece, in southern Armenia, and even in the Uluburun shipwreck off the southern coast of today's Turkey.

The Kassite kings maintained control of their realm through a network of provinces administered by governors. Almost equal with the royal cities of Babylon and Dur-Kurigalzu, the revived city of Nippur was the most important provincial center. Nippur, the formerly great city, which had been virtually abandoned ca. 1730 BC, was rebuilt in the Kassite period, with temples meticulously re-built on their old foundations. In fact, under the Kassite government, the governor of Nippur, who took the Sumerian-derived title of Guennakku, ruled as a sort of secondary and lesser king. The prestige of Nippur was enough for a series of 13th century BC Kassite kings to reassume the title 'governor of Nippur' for themselves.


Jahi (Jaini) is the Avestan language name of Zoroastrianism's demoness of "lasciviousness." As a hypostatic entity, Jahi is variously interpreted as "hussy," "rake," "libertine," "courtesan" and "one who leads a licentious life." Her standard epithet is "the Whore."

Buriaš, Ubriaš, or Burariaš was the storm or weather god, the Slavic word buria (“storm”), Lord of Lands. Burias was the equivalent to Adad.

Ḫarbe was the Lord of the pantheon, also venerated in Hurrian areas. Harbe is similar to Anu, Enil, and Bel

Kamulla (Akmul) is simular to Ea.

Miriaš, Mirizir 8 pointed star The planet Venus, evening star, earth goddess Bêlet, Beltis, i.e. dIštar[


Yasna Chapter 10

13 Praise be to thee, O Haoma, (for he makes the poor man's thoughts as great as any of the richest whomsoever.) Praise be to Haoma, (for he makes the poor man's thoughts as great as when mind reacheth culmination.) With manifold retainers dost thou, O Haoma, endow the man who drinks thee mixed with milk; yea, more prosperous thou makest him, and more endowed with mind.

14 Do not vanish from me suddenly like milk-drops in the rain; let thine exhilarations go forth ever vigorous and fresh; and let them come to me with strong effect. Before thee, holy Haoma, thou bearer of the ritual truth, and around thee would I cast this body, a body which (as all) may see (is fit for gift and) grown.

15 I renounce with vehemence the murderous woman's emptiness, the Jaini's, hers, with intellect dethroned. She vainly thinks to foil us, and would beguile both Fire-priest and Haoma; but she herself, deceived therein, shall perish. And when she sits at home, and wrongly eats of Haoma's offering, priest's mother will that never make her, nor give her holy sons!

16 To five do I belong, to five others do I not; of the good thought am I, of the evil am I not; of the good word am I, of the evil am I not; of the good deed am I, and of the evil, not. To Obedience am I given, and to deaf disobedience, not; to the saint do I belong, and to the wicked, not; and so from this on till the ending shall be the spirits' parting. (The two shall here divide.)

17 Thereupon spake Zarathushtra: Praise to Haoma, Mazda-made. Good is Haoma, Mazda-made. All the plants of Haoma praise I, on the heights of lofty mountains, in the gorges of the valleys, in the clefts (of sundered hill-sides) cut for the bundles bound by women. From the silver cup I pour Thee to the golden chalice over. Let me not thy (sacred) liquor spill to earth, of precious cost.

18 These are thy Gathas, holy Haoma, these thy songs, and these thy teachings, and these thy truthful ritual words, health-imparting, victory-giving, from harmful hatred healing giving.

19 These and thou art mine, and forth let thine exhilarations flow; bright and sparkling let them hold on their (steadfast) way; for light are thine exhilaration(s), and flying lightly come they here. Victory-giving smiteth Haoma, victory-giving is it worshipped; with this Gathic word we praise it.

Zoroastrianism priests go by different names, depending upon the tasks they perform.

To the highest category of priests belonged matharans, who like Zoroaster, were endowed with poetic ability and composed the verses of the sacred scriptures

There were atharwans, who like the vedic atharvan priests, were associated with fire and haoma rituals.

A zaotar, like the hotr of the vedic religion, was an officiating or presiding priest of Yasna, who poured libations into the sacred fire to the accompaniment of ritual chants.

Magi or magu were a special class of priests endowed with occult knowledge, magical powers and power of divination. They also interpreted dreams and performed divinatory rituals to portend future.


Other classes of priests mentioned in the Zoroasrian texts were mowbeds, herbeds and kirdars

The only surviving major group following the Zoroastrian faith is the Indian Parsis. Except for two historical sects, the Shahanshahis, named after the last Shahanshahian King of Persia (Yazedegard), and the Kadmis, no other notable sects exist. Zoroastrians are urged to live an active, industrious, honest and charitable life and enjoy the good creation. They have an initiation ceremony for a newly born child (navjote) and wearing a sacred white shirt (sudreh) as symbol of purity, good thoughts, good words and good deeds; and sacred cord (kushti)) woven from 72 threads as symbol of 72 chapters of Yasna (Act of worship). In India, the Parsis dispose of their dead bodies in the Towers of Silence, where vultures are allowed to consume the bodies; this special practice is to avoid polluting the earth and water, according to Zoroastrian belief. Zoroastrians have a variety of festivals, among them are No-Ruz (New Year’s Day) observed as the Day of Yazedegard on 20th/21st March; Khordad Sal (6th day after No-Ruz); six seasonal festivals (Gahanbars) devoted to the Amesha Spentas and the creation of sky, water, earth, plants, animals and the people, and festivals in devotion to specific Yazatas.

Similarities between Jains and Parsis can be seen in their ethics of Right Thoughts, Right Words and Right Action; avoidance of animal sacrifices; and the use of sandalwood and its ash symbolically on the forehead (Jains use sandalwood paste). To avoid the pollution of fire, Parsis wear a mouthpiece in the fire temple; Jains use ‘mouthkerchief’ to avoid harm to micro-organisms in the air. Divine judgement of good or bad deeds after death indirectly supports the theory of karma, but there are also many differences.

http://www.jainnetwork.com/Zoroastrianism-Azoroastrianism/

The Achaemenid Empire (/əˈkiːmənɪd/; Old Persian: Pārsa; New Persian: شاهنشاهی هخامنشی c. 550–330 BC), or First Persian Empire, was an empire based in Western Asia, founded in the 6th century BC by Cyrus the Great. The dynasty draws its name from king Achaemenes, who ruled Persis between 705 BC and 675 BC. The empire expanded to eventually rule over significant portions of the ancient world, which at around 500 BC stretched from parts of the Balkans (Bulgaria-Pannonia) and Thrace-Macedonia in the west, to the Indus Valley in the east, making it the largest empire the world had yet seen.

After the conquest of Egypt, the Achaemenid empire encompassed approximately 8 million square kilometers spanning three continents: Asia, Europe and Africa. At its greatest extent, the empire included the modern territories of Iran, Iraq, Kuwait, Syria, Jordan, Israel, Palestine, Lebanon, all significant population centers of ancient Egypt as far west as Libya, Turkey, Thrace and Macedonia, much of the Black Sea coastal regions, Armenia, Georgia, Azerbaijan, much of Central Asia, Afghanistan, northern Saudi Arabia, Pakistan, and parts of Oman and the UAE. According to Guinness World Records, the empire at its peak ruled over 44% of the world's population, the highest such figure for any empire in history

In the Achaemenid period, there are no representations of Ahura Mazda other than the custom for every emperor to have an empty chariot drawn by white horses, to invite Ahura Mazda to accompany the Persian army on battles.

It was during the Achaemenid period that Zoroastrianism reached South-Western Iran, where it came to be accepted by the rulers and through them became a defining element of Persian culture. The religion was not only accompanied by a formalization of the concepts and divinities of the traditional Iranian pantheon but also introduced several novel ideas, including that of free will.

Under the patronage of the Achaemenid kings, and by the 5th century BC as the de facto religion of the state, Zoroastrianism reached all corners of the empire. The Bible claims that Cyrus the Great allowed the Jews to return to their homeland after decades of captivity by the Assyrian and Babylonian empires.

During the reign of Artaxerxes I and Darius II, Herodotus wrote "[the Perses] have no images of the gods, no temples nor altars, and consider the use of them a sign of folly. This comes, I think, from their not believing the gods to have the same nature with men, as the Greeks imagine." He claims the Persians offer sacrifice to: "the sun and moon, to the earth, to fire, to water, and to the winds. These are the only gods whose worship has come down to them from ancient times. At a later period they began the worship of Urania, which they borrowed from the Arabians and Assyrians. Mylitta is the name by which the Assyrians know this goddess, to whom the Persians referred as Anahita." (The original name here is Mithra, which has since been explained to be a confusion of Anahita with Mithra, understandable since they were commonly worshipped together in one temple).

From the Babylonian scholar-priest Berosus, who—although writing over seventy years after the reign of Artaxerxes II Mnemon—records that the emperor had been the first to make cult statues of divinities and have them placed in temples in many of the major cities of the empire (Berosus, III.65). Berosus also substantiates Herodotus when he says the Persians knew of no images of gods until Artaxerxes II erected those images. On the means of sacrifice, Herodotus adds "they raise no altar, light no fire, pour no libations." This sentence has been interpreted to identify a critical (but later) accretion to Zoroastrianism. An altar with a wood-burning fire and the Yasna service at which libations are poured are all clearly identifiable with modern Zoroastrianism, but apparently, were practices that had not yet developed in the mid-5th century. Boyce also assigns that development to the reign of Artaxerxes II (4th century BC), as an orthodox response to the innovation of the shrine cults.

Herodotus also observed that "no prayer or offering can be made without a magus present" but this should not be confused with what is today understood by the term magus, that is a magupat (modern Persian: mobed), a Zoroastrian priest. Nor does Herodotus' description of the term as one of the tribes or castes of the Medes necessarily imply that these magi were Medians. They simply were a hereditary priesthood to be found all over Western Iran and although (originally) not associated with any one specific religion, they were traditionally responsible for all ritual and religious services. Although the unequivocal identification of the magus with Zoroastrianism came later (Sassanid era, 3rd–7th century CE), it is from Herodotus' magus of the mid-5th century that Zoroastrianism was subject to doctrinal modifications that are today considered to be revocations of the original teachings of the prophet. Also, many of the ritual practices described in the Avesta's Vendidad (such as exposure of the dead) were already practiced by the magu of Herodotus ' time.

Mithridates or Mithradates I (Parthian: Mihrdat, Persian: مهرداديکم‎, Mehrdād), (ca. 195 BC – 138 BC) was king of the Parthian Empire from 171 BC to 138 BC, succeeding his brother Phraates I. His father was King Phriapatius of Parthia, who died ca. 176 BC). Mithridates I made Parthia into a major political power by expanding the empire to the east, south, and west. During his reign the Parthians took Herat (in 167 BC), Babylonia (in 144 BC), Media (in 141 BC) and Persia (in 139 BC). Because of his many conquests and religious tolerance, he has been compared to other Iranian kings such Cyrus the Great (d. 530 BC), founder of the Achaemenid Empire.

Magi (/ˈmeɪdʒaɪ/; Latin plural of magus; Ancient Greek: μάγος magos; Old Persian: maguš, Persian: مُغ‎ mogh; English singular magian, mage, magus, magusian, magusaean; Kurdish: manji) is a term, used since at least the 6th century BC, to denote followers of Zoroastrianism or Zoroaster. The earliest known usage of the word Magi is in the trilingual inscription written by Darius the Great, known as the Behistun Inscription, which can be dated to about 520 BC. In this trilingual text, certain rebels have 'magian' as an attribute; in the Old Persian portion as maγu- (generally assumed to be a loan word from Median). The meaning of the term in this context is uncertain.

The Avestan word 'magâunô', i.e. the religious caste of the Medes into which Zoroaster was born, (see Yasna 33.7:' ýâ sruyê parê magâunô ' = ' so I can be heard beyond Magi '), seems to be the origin of the term.

The Sasanian Empire (/səˈsɑːnɪən/ or /səˈseɪnɪən/; also known as Sassanian, Sasanid, Sassanid or Neo-Persian Empire), known to its inhabitants as Ērānshahr and Ērān in Middle Persian,[a] was the last Iranian empire before the rise of Islam, ruled by the Sasanian dynasty from 224 CE to 651 CE. The Sassanid Empire, which succeeded the Parthian Empire, was recognized as one of the main powers in Western and Central Asia, alongside the Roman–Byzantine Empire, for a period of more than 400 years.

The relationship between priests and warriors was important, because the concept of Ērānshahr had been revived by the priests. Without this relationship, the Sassanid Empire would not have survived in its beginning stages. Because of this relationship between the warriors and the priests, religion and state were considered inseparable in the Zoroastrian religion. However, it is this same relationship that caused the weakening of the Empire, when each group tried to impose their power onto the other. Disagreements between the priests and the warriors led to fragmentation within the empire, which led to its downfall.


Mani (216–276 AD), the founding prophet of Manichaeism, did not proclaim his first religious revelation until 228/229 AD, Bivar asserts that his new faith contained "elements of Mandaean belief, Iranian cosmogony, and even echoes of Christianity ... [it] may be regarded as a typical reflection of the mixed religious doctrines of the late Arsacid period, which the Zoroastrian orthodoxy of the Sasanians was soon to sweep away.

Mani (in Middle Persian Māni and Syriac Mānī, Greek Μάνης, Latin Manes; also Μανιχαίος, Latin Manichaeus, from Syriac ܡܐܢܝ ܚܝܐ Mānī ḥayyā "Living Mani", c. 216–274 AD), of Iranian origin, was the prophet and the founder of Manichaeism, a gnostic religion of Late Antiquity which was once widespread but is now extinct. Mani was born in or near Seleucia-Ctesiphon in Parthian Babylonia (Iraq), at the time still part of the Parthian Empire. Six of his major works were written in Syriac Aramaic, and the seventh, dedicated to the king of the empire, Shapur I, was written in Middle Persian, his native language. He died in Gundeshapur, under the Sassanid Empire.

Mani was born near Seleucia-Ctesiphon, perhaps in the town Mardinu in the Babylonian district of Nahr Kutha, according to other accounts in the town Abrumya. Mani's father Pātik (Middle Persian Pattūg; Greek Παττικιος, Arabic Futtuq), a native of Ecbatana (modern Hamadan, Iran), was a member of the Jewish-Christian sect of the Elcesaites (a subgroup of the Gnostic Ebionites). His mother was of Parthian descent (from "the Armenian Arsacid family of Kamsarakan"); her name is reported variously, among others Mariam. At ages 12 and 24, Mani had visionary experiences of a heavenly twin of his, calling him to leave his father's sect and teach the true message of Christ. In 240–41, Mani travelled to "India" (i.e. to the Sakhas in modern-day Afghanistan), where he studied Hinduism and was probably influenced by Greco-Buddhism. Al-Biruni says Mani traveled to India after being banished from Persia.[15] Returning in 242, he joined the court of Shapur I, to whom he dedicated his only work written in Persian, known as the Shabuhragan. Shapur was not converted to Manichaeanism and remained Zoroastrian.

The Silk Road ran through what had been the Parthian empire and was now Ardashir's Sassanid empire. It was a road on which ideas spread. On it, Jews who had had fled from their homeland, and after the Jews came Christians. Buddhist ideas came on it from India and mixed with Zoroastrianism. And into the mix of religious ideas arose a blend the various religions into a universalist faith: Manichaeism (pronounced mani-KEY-ism).

The founder of Manichaeism, Mani, is believed to have been the son of Parthian royalty, born in the year 216 in a village near Ctesiphon, by the Tigris River. As a young boy, Mani might have been taken by his father into a cult called the "Practitioners of Ablutions" – a cult that believed in washing away sins in baptisms. Or the group may have been the Elkesaites, a Jewish-Christian sect that arose the year 100, a group believed to have celebrated the Sabbath, practiced vegetarianism and believed in circumcision, a group that condemned the apostle Paul and criticized what it called falsehoods in Christian scripture and Mosaic law – a sect that woudl die out around the year 400.

In the year 228, four years after Ardashir took power, when Mani was about thirteen years-old, a Parthian prince from the former Seleucid capital, Seleucia (a few miles from Ctesiphon), rose up against Ardashir but was cut down. It was said that just after this, Mani had a revelation from God, a command to leave the religious community to which he belonged. God, it was said, told him that he did not belong in that community and told him to keep aloof from impurity and because of his youth that he should avoid proclaiming his revelation publicly.

http://www.fsmitha.com/h1/ch22.htm

The Shabuhragan (Persian: شاپورگان‎ Shāpuragān), which means "[the] book of Shapur", was a sacred book of the Manichaean religion, written by the founder Mani (c. 210–276 CE) himself, originally in Middle Persian, and dedicated to Shapur I (c. 215-272 CE), the contemporary king of the Sassanid Persian Empire. The book was designed to present to Shapur an outline of Mani's new religion, which united elements from Christianity, Zoroastrianism and Buddhism - the three dominant (and competing) religions in the newly expanded Persian Empire. Original Middle Persian fragments were discovered at Turpan, and quotations were brought in Arabic by Biruni.

In 341 AD, the Zoroastrian Shapur II ordered the massacre of all Christians in the Persian Empire, most of whom were Assyrians. During the persecution, about 1,150 Christians were martyred under Shapur II.

http://www.mindserpent.com/American_History/religion/zoroaster/dhalla/history4.htm

https://aratta.wordpress.com/2014/02/

Many of the world religions started in Babylon. It was once the population center of the world. During this period in history it assimilated cults and religions into its belief system of divinity schools and sent them back to their places of origin and other parts of the various empires that ruled over it altered with idols and new tales.

Zurvanism is a now-extinct branch of Zoroastrianism that had the divinity Zurvan[pronunciation?] as its First Principle (primordial creator deity). Zurvanism is also known as Zurvanite Zoroastrianism. The earliest evidence of the cult of Zurvan is found in the History of Theology, attributed to Eudemus of Rhodes (c. 370-300 BCE).

In Zurvanism, Zurvan is the god of infinite time (and space) and is aka (“one", "alone”) deity of matter. Zurvan is the parent of the two opposites representing the good god Ahura Mazda and the evil Angra Mainyu. Zurvan is regarded as a neutral god, being without gender (neuter), without passion, and one for whom there is no distinction between good or evil. Zurvan is also the god of destiny, light and darkness. Zurvan is a normalized rendition of the word, which in Middle Persian appears as either Zurvān, Zruvān or Zarvān. The Middle Persian name derives from Avestan zruvan-, "time" or "old age".



Zurvanites considered Ahura Mazda and Spenta Mainyu one of two equal-but-separate divinities under the primacy of Zurvan (later known as Cronos, the Keeper of Time). The central Zurvanite belief made Ahura Mazda the middle god and Angra Mainyu the fallen twin brother. Mazdeans consider the divinity of Ahura Mazda the transcendental creator.

Ašōqar, Frašōqar and Zarōqar are Syriac deities coexistent and co-eternal with Zurvan.

Boyce postulated (1957:308-309) that Mazdaism and Zurvanism were divided regionally, that is, with Mazdaism being the predominant tendency in the regions to the north and east (Bactria, Margiana, and other satrapies closest to Zoroaster's homeland), while Zurvanism was prominent in regions to the south and west (closer to Babylonian and Greek influence). This is supported by Manichaean evidence that indicates that 3rd-century Mazdean Zoroastrianism had its stronghold in Parthia, to the northeast. Following the fall of the Persian Empire, the south and west were relatively quickly assimilated under the banner of Islam, while the north and east remained independent for some time before these regions too were absorbed. (Boyce, 1957:308-309). This could also explain why Armenian/Syriac observations reveal a distinctly Zurvanite Zoroastrianism, and inversely, could explain the strong Greek and Babylonian influence on Zurvanism

Christian martyrs of the Sasanian empire.

The Assyrians gave their god Assur the combined powers of the Sumerian Triad; Anu, Enlil, Enki/Ea

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

I have discovered that the Jewish people were intimate with the Zoroastrian courts of Xerxes I and Cyrus the Great. What influence did each religion have on the other during 600 BC to 465 BC? Both believed in one God.

Does Ashura mean spirit or truth or both? Also is Angra Mainyu considered a god?

Ardavan Ashkan was kind enough to reply. Here is a part of our dialogue:

The only god in Zoroastrianism is Ahura Mazda (Ohrmazd). Angra Mainyu (Ahriman) in the zoroastrian tradition is the dark lord of the demons (also called demon of the demons) so he is absolutely not considered god.

The avestian term "Ahura" means "Lord" and is etymologically related with the old Indian term. "Asura" which is used for a group of demonic entities in the old Indian pantheon.

The meaning of Ahura Mazda is therefore "Lord of the wisdom, the wise Lord".

It appears that Angra Mainyu is eternal and is able to create like Ahura Mazda in Zoroastrian faith. In addition, Angra Mainyu is able to manipulate. Not sure if Angra Mainyu can possess an individual. Hashem is considered in my faith as the Supreme Being that created Satan, an evil being that has no power to create, but only to advocate, manipulate, and possess individuals. Am I correct in my assumption of this difference?

You are quite right, Angra Mainyu (Ahriman) is considered eternal and also has the ability to create. But let me explain this further.

In the Zoroastrian mythology Ahriman is only able to "create" spiritual things. It is told that once when Ahriman was confronted with the spiritual, good creation of his Opponent Ohrmazd he decided to fashion his own spiritual creation from the essence of the eternal darkness. So he created many demons and death-bringing entities for the destruction of Ohrmazd and his creation. It is interesting that Ahriman although is considered a creator (of darkness and demons) is not really able to "create" cause he creates ONLY cause of envy and his desire for destruction and annihilation. Everything he creates is just a counter-creation of a existing creation of Ohrmazd, you could see the counter-creations of Ahriman as a perverse copy of the good creations of Ohrmazd. Ahriman first created the six arch-demons which are the dark and perverse opponents of the six Amesha.Spenta which serve under the good rule of Ohrmazd. The other demons he created are also direct opponents to other good entities; the whole creation of Ahriman is a big counter-creation to Ohrmazds creation just for the purpose to demolish Ohrmazd.

It is noteworthy that Ahriman in the Zoroastrian tradition has not the ability to create material creations unlike Ohrmazd! Just Ohrmazd is able to fashion matter; that is the reason why matter by the Zoroastrians is considered good! In the Zoroastrian mythology it is told that Ohrmazd fashioned the material world (Sky, Water, Earth, Plants, the primordial bull and the primordial human) in one year. For 3000 years this pure material world existed. At the end of this period Ahriman and his demons pierced the sky and attacked the whole material world of Ohrmazd! They brought with themselves pain, darkness, sickness, decay, pollution and mixed it in the material world; this is how the Zoroastrians explained the evil things in the once "pure" material world of Ohrmazd! So Ahriman can not create matter but he is able to contaminate it! Also he can break into human minds and make them as one of the followers of the path of lie (Druj).

The Quintessence is:

Ahriman can create spiritual things but he can not create matter. Ohrmazd in contrast is able to create in both worlds (spiritual and matter).

The earliest reference to Ahura Mazdā in western Iran appears to be in an Assyrian text, probably of the 8th century B. C., in which as-sa-ra ma-za-aš is named in a list of gods. This would presumably be the Old Iranian divinity, rather than Zoroaster’s God. There is now evidence to show that Cyrus the Great was a Zoroastrian (Achaemenid religion); and there are many references to “Ahuramazda” (his name and title being thus fused in Old Persian) in the Achaemenid royal inscriptions, and especially in those of Darius the Great, which duly celebrated him as Creator

The Behistun Inscription (also Bistun or Bisutun), (Persian: بیستون, Old Persian: Bagastana, meaning "the place of god") is a multi-lingual inscription located on Mount Behistun in the Kermanshah Province of Iran, near the city of Kermanshah in western Iran.

Authored by Darius the Great sometime between his coronation as king of the Persian Empire in the summer of 522 BC and his death in autumn of 486 BC, the inscription begins with a brief autobiography of Darius, including his ancestry and lineage. Later in the inscription

The inscription includes three versions of the same text, written in three different cuneiform script languages: Old Persian, Elamite, and Babylonian (a later form of Akkadian). In effect, then, the inscription is to cuneiform what the Rosetta Stone is to Egyptian hieroglyphs: the document most crucial in the decipherment of a previously lost script.



Column 1

(6) King Darius says: These are the countries which are subject unto me, and by the grace of Ahuramazda I became king of them:

Persia [Pârsa], Elam [Ûvja], Babylonia [bâbiruš], Assyria [Athurâ], Arabia [Arabâya], Egypt [Mudrâya], the countries by the Sea, Lydia [sparda], the Greeks [Yauna], Media [Mâda], Armenia [Armina], Cappadocia [Katpatuka], Parthia [Parthava], Drangiana [Zraka], Aria [Haraiva], Chorasmia [uvârazmîy], Bactria [bâxtriš], Sogdia [suguda], Gandhara [Gadâra], Scythia [saka] (Ghi-mi-ri or Cimmeria in Babylonian version), Sattagydia [Thataguš], Arachosia [Harauvatiš] and Maka [Maka]; twenty-three lands in all.

The order of as-sa-ra ma-za-aš corresponds to Ahúrá Mazdá of the Younger Avesta, but in the poetic gathas the order is reversed, that is Mazdá, Ahúrá instead of the later Avestan sequence as it appears in the Assyrian document. This only proves that Younger Avestan Zoroastrianism must have spread to Western Iran before 8th century BCE and its spread among Indo-European Medes was well known to the Semitic Assyrians at the time.

"Ahura" was originally an adjective meaning ahuric, characterizing a specific Indo-Iranian entity named Asura. Although traces of this figure are still evident in the oldest texts of both India and Iran, in both cultures the word eventually appears as the epithet of other divinities.

As-sa-ra ma-za-aš = Assyrian Assara

Zarathushtra (Zara = golden, thush = shining, stra = star = Golden Shining Star) presented his religion as rival to the religion of the daevas, that is Demon (Daeva) Worship (Yasna). Here is a video dedicated to Zarathushtra.

Balkh, the Birth place of world's first monastic religion Zoroastrianism, Religion of Persians

Balkh (Persian/Pashto: بلخ Balkh; Bactrian: βαχλο ẞaxlə) was an ancient city and centre of Zoroastrianism in what is now northern Afghanistan. Today it is a small town in the province of Balkh, about 20 kilometers northwest of the provincial capital, Mazar-e Sharif, and some 74 km (46 mi) south of the Amu Darya. It was one of the major cities of Khorasan (previously known as Parthia) since the latter's earliest history. Marco Polo described Balkh as a "noble and great city". Bactria. Situated between the Hindu Kush mountain range in the south and the river Oxus (Amudar'ya) in the north, it is essentially an east-west zone that consists of extremely fertile alluvial plains, a hot desert, and cold mountains.

Among the treasures of the Khalili Collections a special place is occupied by the collection of 48 Aramaic documents from Ancient Bactria. The group are for the main part are letters and accounts connected with the court of the satrap of Bactria, Akhvamazda, and with his governor, Bagavant. What makes them unique is the fact that this is the first time that parts of the internal correspondence of the administration of Bactria and Sogdiana have come to light.

The documents are written in Official Aramaic, a term that describes both the language and the script. They may be placed in or near Balkh, the capital city of Bactria in antiquity, and span a period of less than thirty years, from 353 to 324 BC. This was, however, a period of great turmoil with far reaching consequences for the history of the East, particularly of Central Asia. During this period, which begins with the reign of Artaxerxes III, the Achaemenian Empire came to an end when the kingdom was captured by Alexander the Great. One document is dated to year 7 of his reign.

http://www.khalili.org/collections/category/39

Susa (/ˈsuːsə/; Persian: شوش‎ Shush [ʃuʃ]; Greek: Σοῦσα [ˈsuːsa]; Syriac: ܫܘܫ Shush; Old Persian Çūšā-; Biblical Hebrew שׁוּשָׁן Shushān) was an ancient city of the Elamite, Persian and Parthian empires of Iran. It is located in the lower Zagros Mountains about 250 km (160 mi) east of the Tigris River, between the Karkheh and Dez Rivers.

The modern Iranian town of Shush is located at the site of ancient Susa. Shush is the administrative capital of the Shush County of Iran's Khuzestan province. It had a population of 64,960 in 2005.

Susa is also mentioned in the Ketuvim of the Hebrew Bible by the name Shushan, mainly in Esther, who became queen became and saved the Jewish people from from genocide.

Esther 6

7:1 So the king and Haman came to dine with Queen Esther.

7:2 On the second day of the banquet of wine the king asked Esther, “What is your request, Queen Esther? It shall be granted to you. And what is your petition? Ask up to half the kingdom, and it shall be done!”

7:3 Queen Esther replied, “If I have met with your approval, O king, and if the king is so inclined, grant me my life as my request, and my people as my petition.

7:4 For we have been sold – both I and my people – to destruction and to slaughter and to annihilation! If we had simply been sold as male and female slaves, I would have remained silent, for such distress would not have been sufficient for troubling the king.”

7:5 Then King Ahasuerus responded to Queen Esther, “Who is this individual? Where is this person to be found who is presumptuous enough to act in this way?”

7:6 Esther replied, “The oppressor and enemy is this evil Haman!”

Then Haman became terrified in the presence of the king and queen.

7:7 In rage the king arose from the banquet of wine and withdrew to the palace garden. Meanwhile, Haman stood to beg Queen Esther for his life, for he realized that the king had now determined a catastrophic end for him.

7:8 When the king returned from the palace garden to the banquet of wine, Haman was throwing himself down on the couch where Esther was lying. The king exclaimed, “Will he also attempt to rape the queen while I am still in the building!”

As these words left the king’s mouth, they covered Haman’s face.

7:9 Harbona, one of the king’s eunuchs, said, “Indeed, there is the gallows that Haman made for Mordecai, who spoke out in the king’s behalf. It stands near Haman’s home and is seventy-five feet high.”

The king said, “Hang him on it!”

7:10 So they hanged Haman on the very gallows that he had prepared for Mordecai. The king’s rage then abated.

8:1 On that same day King Ahasuerus gave the estate of Haman, that adversary of the Jews, to Queen Esther. Now Mordecai had come before the king, for Esther had revealed how he was related to her.

8:2 The king then removed his signet ring (the very one he had taken back from Haman) and gave it to Mordecai. And Esther designated Mordecai to be in charge of Haman’s estate.

8:3 Then Esther again spoke with the king, falling at his feet. She wept and begged him for mercy, that he might nullify the evil of Haman the Agagite which he had intended against the Jews.

8:4 When the king extended to Esther the gold scepter, she arose and stood before the king.

8:5 She said, “If the king is so inclined and if I have met with his approval and if the matter is agreeable to the king and if I am attractive to him, let an edict be written rescinding those recorded intentions of Haman the son of Hammedatha, the Agagite, which he wrote in order to destroy the Jews who are throughout all the king’s provinces.

8:6 For how can I watch the calamity that will befall my people, and how can I watch the destruction of my relatives?"

8:7 King Ahasuerus replied to Queen Esther and to Mordecai the Jew, “Look, I have already given Haman’s estate to Esther, and he has been hanged on the gallows because he took hostile action against the Jews.

8:8 Now you write in the king’s name whatever in your opinion is appropriate concerning the Jews and seal it with the king’s signet ring. Any decree that is written in the king’s name and sealed with the king’s signet ring cannot be rescinded.

8:9 The king’s scribes were quickly summoned – in the third month (that is, the month of Sivan), on the twenty-third day. They wrote out everything that Mordecai instructed to the Jews and to the satraps and the governors and the officials of the provinces all the way from India to Ethiopia – a hundred and twenty-seven provinces in all – to each province in its own script and to each people in their own language, and to the Jews according to their own script and their own language.

8:10 Mordecai wrote in the name of King Ahasuerus and sealed it with the king’s signet ring. He then sent letters by couriers on horses, who rode royal horses that were very swift.

8:11 The king thereby allowed the Jews who were in every city to assemble and to stand up for themselves – to destroy, to kill, and to annihilate any army of whatever people or province that should become their adversaries, including their women and children, and to confiscate their property.

8:12 This was to take place on a certain day throughout all the provinces of King Ahasuerus – namely, on the thirteenth day of the twelfth month (that is, the month of Adar).

8:13 A copy of the edict was to be presented as law throughout each and every province and made known to all peoples, so that the Jews might be prepared on that day to avenge themselves from their enemies.

8:14 The couriers who were riding the royal horses went forth with the king’s edict without delay. And the law was presented in Susa the citadel as well.

8:15 Now Mordecai went out from the king’s presence in purple and white royal attire, with a large golden crown and a purple linen mantle. The city of Susa shouted with joy.

8:16 For the Jews there was radiant happiness and joyous honor.

8:17 Throughout every province and throughout every city where the king’s edict and his law arrived, the Jews experienced happiness and joy, banquets and holidays. Many of the resident peoples pretended to be Jews, because the fear of the Jews had overcome them.

9:1 In the twelfth month (that is, the month of Adar), on its thirteenth day, the edict of the king and his law were to be executed. It was on this day that the enemies of the Jews had supposed that they would gain power over them. But contrary to expectations, the Jews gained power over their enemies.

9:2 The Jews assembled themselves in their cities throughout all the provinces of King Ahasuerus to strike out against those who were seeking their harm. No one was able to stand before them, for dread of them fell on all the peoples.

9:3 All the officials of the provinces, the satraps, the governors and those who performed the king’s business were assisting the Jews, for the dread of Mordecai had fallen on them.

9:4 Mordecai was of high rank in the king’s palace, and word about him was spreading throughout all the provinces. His influence continued to become greater and greater.
9:5 The Jews struck all their enemies with the sword, bringing death and destruction, and they did as they pleased with their enemies.

9:6 In Susa the citadel the Jews killed and destroyed five hundred men.

9:7 In addition, they also killed Parshandatha, Dalphon, Aspatha,

9:8 Poratha, Adalia, Aridatha,

9:9 Parmashta, Arisai, Aridai, and Vaizatha,

9:10 the ten sons of Haman son of Hammedatha, the enemy of the Jews. But they did not confiscate their property.

9:11 On that same day the number of those killed in Susa the citadel was brought to the king’s attention.

9:12 Then the king said to Queen Esther, “In Susa the citadel the Jews have killed and destroyed five hundred men and the ten sons of Haman! What then have they done in the rest of the king’s provinces? What is your request? It shall be given to you. What other petition do you have? It shall be done.”

9:13 Esther replied, “If the king is so inclined, let the Jews who are in Susa be permitted to act tomorrow also according to today’s law, and let them hang the ten sons of Haman on the gallows.”

9:14 So the king issued orders for this to be done. A law was passed in Susa, and the ten sons of Haman were hanged.

9:15 The Jews who were in Susa then assembled on the fourteenth day of the month of Adar, and they killed three hundred men in Susa. But they did not confiscate their property.

9:16 The rest of the Jews who were throughout the provinces of the king assembled in order to stand up for themselves and to have rest from their enemies. They killed seventy-five thousand of their adversaries, but they did not confiscate their property.

9:17 All of this happened on the thirteenth day of the month of Adar. They then rested on the fourteenth day and made it a day for banqueting and happiness.

9:18 But the Jews who were in Susa assembled on the thirteenth and fourteenth days, and rested on the fifteenth, making it a day for banqueting and happiness.

9:19 This is why the Jews who are in the rural country – those who live in rural cities – set aside the fourteenth day of the month of Adar as a holiday for happiness, banqueting, holiday, and sending gifts to one another.

9:20 Mordecai wrote these matters down and sent letters to all the Jews who were throughout all the provinces of King Ahasuerus, both near and far,

9:21 to have them observe the fourteenth and the fifteenth day of the month of Adar each year

9:22 as the time when the Jews gave themselves rest from their enemies – the month when their trouble was turned to happiness and their mourning to a holiday. These were to be days of banqueting, happiness, sending gifts to one another, and providing for the poor.

9:23 So the Jews committed themselves to continue what they had begun to do and to what Mordecai had written to them.

9:24 For Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised plans against the Jews to destroy them. He had cast pur (that is, the lot) in order to afflict and destroy them.

9:25 But when the matter came to the king’s attention, the king gave written orders that Haman’s evil intentions that he had devised against the Jews should fall on his own head. He and his sons were hanged on the gallows.

9:26 For this reason these days are known as Purim, after the name of pur.

9:27 Therefore, because of the account found in this letter and what they had faced in this regard and what had happened to them, the Jews established as binding on themselves, their descendants, and all who joined their company that they should observe these two days without fail, just as written and at the appropriate time on an annual basis.

9:28 These days were to be remembered and to be celebrated in every generation and in every family, every province, and every city. The Jews were not to fail to observe these days of Purim; the remembrance of them was not to cease among their descendants.

9:29 So Queen Esther, the daughter of Abihail, and Mordecai the Jew wrote with full authority to confirm this second letter about Purim.

9:30 Letters were sent to all the Jews in the hundred and twenty-seven provinces of the empire of Ahasuerus – words of true peace –

9:31 to establish these days of Purim in their proper times, just as Mordecai the Jew and Queen Esther had established, and just as they had established both for themselves and their descendants, matters pertaining to fasting and lamentation.

9:32 Esther’s command established these matters of Purim, and the matter was officially recorded.

10:1 King Ahasuerus then imposed forced labor on the land and on the coast lands of the sea.

10:2 Now all the actions carried out under his authority and his great achievements, along with an exact statement concerning the greatness of Mordecai, whom the king promoted, are they not written in the Book of the Chronicles of the Kings of Media and Persia?

10:3 Mordecai the Jew was second only to King Ahasuerus. He was the highest-ranking Jew, and he was admired by his numerous relatives. He worked enthusiastically for the good of his people and was an advocate for the welfare of 4 all his descendants.

The Tomb of Esther and Mordechai is located in Hamadan, Iran. Widely believed to house the remains of the biblical Queen Esther, wife of Xerxes I, and her cousin Mordechai, it is the most important pilgrimage site for Persian Jews.



Susa is also once mentioned once in Nehemiah and Daniel.

 

BBC - In the footsteps of Alexander (Susa) 10

 

It is in Susa that Daniel had is Apocalyptic dream of the end of times. The large horn on the goat is the first king of Greece, namely, Alexander the Great.

 

http://youtu.be/CIoMWLybew0

 

 

The four kingdoms that arose to replace Alexander when he died were Macedonia and Greece, Thrace and Asia Minor, Egypt and Palestine, and Syria and Persia.

 

Antiochus IV Epiphanes was a Greek king of the Seleucid Empire from 175 BC until his death in 164 BC. He was a son of King Antiochus III the Great. His original name was Mithradates; he assumed the name Antiochus after he ascended the throne.

 

Antiochus Epiphanes was bold and deceptive. He was powerful because God allowed him to be so. He did much damage, especially to Jerusalem and the temple. He became prosperous and carried out his objectives. He destroyed powerful people, including the Jewish high priest, as well as many Jews. He fooled many people with his shrewdness, some of whom were unsuspecting. He exalted himself even to the extent of minting coins that bore his image and the inscription “God manifest” (Gr. theos epiphanes). He also opposed God, the “Prince of princes.”

 

Daniel 8

8:1 In the third year of King Belshazzar’s reign, a vision appeared to me, Daniel, after the one that had appeared to me previously.

8:2 In this vision I saw myself in Susa the citadel, which is located in the province of Elam. In the vision I saw myself at the Ulai Canal.

8:3 I looked up and saw a ram with two horns standing at the canal. Its two horns were both long, but one was longer than the other. The longer one was coming up after the shorter one.

8:4 I saw that the ram was butting westward, northward, and southward. No animal was able to stand before it, and there was none who could deliver from its power. It did as it pleased and acted arrogantly.

8:5 While I was contemplating all this, a male goat was coming from the west over the surface of all the land without touching the ground. This goat had a conspicuous horn between its eyes.

8:6 It came to the two-horned ram that I had seen standing beside the canal and rushed against it with raging strength.

8:7 I saw it approaching the ram. It went into a fit of rage against the ram and struck it and broke off its two horns. The ram had no ability to resist it. The goat hurled the ram to the ground and trampled it. No one could deliver the ram from its power.

8:8 The male goat acted even more arrogantly. But no sooner had the large horn become strong than it was broken, and there arose four conspicuous horns in its place, extending toward the four winds of the sky.

8:9 From one of them came a small horn. But it grew to be very big, toward the south and the east and toward the beautiful land.

8:10 It grew so big it reached the army of heaven, and it brought about the fall of some of the army and some of the stars to the ground, where it trampled them.

 

8:11 It also acted arrogantly against the Prince of the army, from whom the daily sacrifice was removed and whose sanctuary was thrown down.

8:12 The army was given over, along with the daily sacrifice, in the course of his sinful rebellion. It hurled truth to the ground and enjoyed success.

8:13 Then I heard a holy one speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

8:14 He said to me, “To 2,300 evenings and mornings; then the sanctuary will be put right again.”

8:15 While I, Daniel, was watching the vision, I sought to understand it. Now one who appeared to be a man was standing before me.

8:16 Then I heard a human voice coming from between the banks of the Ulai. It called out, “Gabriel, enable this person to understand the vision.”

8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. Then he said to me, “Understand, son of man, that the vision pertains to the time of the end.”

8:18 As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright.

8:19 Then he said, “I am going to inform you about what will happen in the latter time of wrath, for the vision pertains to the appointed time of the end.

8:20 The ram that you saw with the two horns stands for the kings of Media and Persia.

8:21 The male goat is the king of Greece, and the large horn between its eyes is the first king.

8:22 The horn that was broken and in whose place there arose four others stands for four kingdoms that will arise from his nation, though they will not have his strength.

8:23 Toward the end of their rule, when rebellious acts are complete, a rash and deceitful king will arise.

8:24 His power will be great, but it will not be by his strength alone. He will cause terrible destruction. He will be successful in what he undertakes. He will destroy powerful people and the people of the holy ones.

8:25 By his treachery he will succeed through deceit. He will have an arrogant attitude, and he will destroy many who are unaware of his schemes. He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency.

8:26 The vision of the evenings and mornings that was told to you is correct. But you should seal up the vision, for it refers to a time many days from now.”

8:27 I, Daniel, was exhausted and sick for days. Then I got up and again carried out the king’s business. But I was astonished at the vision, and there was no one to explain it.

A tomb presumed to be that of Daniel is located in the area, known as Shush-Daniel. The tomb is marked by an unusual white stone cone, which is neither regular nor symmetric. Many scholars believe it was at one point a Star of David. Susa is further mentioned in the Book of Jubilees (8:21 & 9:2) as one of the places within the inheritance of Shem and his eldest son Elam; and in 8:1, "Susan" is also named as the son (or daughter, in some translations) of Elam. Both Daniel and Nehemiah lived in Susa during the Babylonian captivity of the 6th century BCE.

The Parni (/ˈpɑrnaɪ/; Ancient Greek: Πάρνοι, Parnoi) or Aparni (/əˈpɑrnaɪ/; Ἄπαρνοι, Aparnoi) were an east Iranian people of the Ochus (Ancient Greek: Ὧχος Okhos) (Tejen) River valley, southeast of the Caspian Sea. The Parni were one of the three tribes of the Dahae confederacy.

In the middle of the 3rd century BCE, the Parni invaded Parthia, "drove away the Greek satraps, who had then only just acquired independence, and founded a new dynasty", i.e. that of the Arsacids.

The Peshawar branch of the Silk Road begins in Balkh

http://www.routeyou.com/en-us/route/view/198855/other-routes/balkh-peshawar-branch-of-the-silk-road.en

Being among the most ancient cities of the region between Central, South and West Asia, Peshawar has for centuries been a center of trade between Afghanistan, South Asia, Central Asia and the Middle East. As an ancient center of learning, the 2nd century BC. Bakhshali Manuscript used in the Bakhshali approximation was found nearby.

The Kushans spread from the Kabul River Valley to defeat other Central Asian tribes that had previously conquered parts of the northern central Iranian Plateau, and reached their peak under the Buddhist emperor Kanishka.

The Kabul River (Persian/Urdu: دریای کابل‎; Pashto: کابل سیند‎, Sanskrit: कुभा ), the classical Cophes /ˈkoʊfiːz/, is a 700-kilometre (430 mi) long river that starts in the Sanglakh Range of the Hindu Kush mountains in Afghanistan and ends in the Indus River near Attock, Pakistan. It is the main river in eastern Afghanistan and is separated from the watershed of the Helmand by the Unai Pass. The Kabul River passes through the cities of Kabul and Jalalabad in Afghanistan before flowing into Khyber Pakhtunkhwa in Pakistan some 25 kilometres (16 mi) north of the Durand Line border crossing at Torkham. The major tributaries of the Kabul River are the Logar, Panjshir, Kunar, Alingar, Bara and Swat rivers.

Vedic mythology refers to an ancient settlement called Pushkalavati in the area, after Pushkala, the son of King Bharata in the epic Ramayana. In recorded history, the earliest major city established in the general area of Peshawar was called Purushapura (Sanskrit for City of Men), from which the current name "Peshawar" is likely derived; the city was invaded and made capital of the Kushans, a Central Asian tribe of Tocharian origin, during their brief rule of 2 decades in the 2nd century AD.

The Tocharians or Tokharians (/təˈkɛəriənz/ or /təˈkɑriənz/) were inhabitants of medieval oasis city-states on the northern edge of the Tarim Basin (modern Xinjiang, China). Their Tocharian languages (a branch of the Indo-European family) are known from manuscripts from the 6th to 8th centuries AD, after which they were supplanted by the Turkic languages of the Uyghur tribes.

These people were called "Tocharian" by late-19th century scholars who identified them with the Tókharoi described by ancient Greek sources as inhabiting Bactria. Although this identification is now generally considered mistaken, the name has become customary.

Some scholars have linked the Tocharians with the Afanasevo culture of eastern Siberia (c. 3500 – 2500 BC), the Tarim mummies (c. 1800 BC) and the Yuezhi of Chinese records, most of whom migrated from western Gansu to Bactria in the 2nd century BC and then later to northwestern Indian subcontinent where they founded the Kushan Empire.

Around the time of Jesus Christ on Earth, Kujula Kadphises (ca. 30 – ca. 80) of Guishuang, stablished himself as king, and his dynasty was called that of the Guishuang [Kushan] King. He invaded Anxi [indo-Parthia], and took the Gaofu [Kabul] region. He also defeated the whole of the kingdoms of Puda [Paktiya] and Jibin [Kapisha and Gandhara]. Qiujiuque [Kujula Kadphises] was more than eighty years old when he died."

Vedi is the term for "sacrificial altar" in the Hindu Vedic religion. Such altars were an elevated enclosure, generally strewed with Kusha grass, and having receptacles for the sacrificial fire; it was of various shapes, but usually narrow in the middle.

Although the term "fire-worshippers" is primarily associated with Zoroastrians, the idea that Zoroastrians worship fire is originally from anti-Zoroastrian polemic. Instead, fire — even in a Fire temple (the Zoroastrian terms are more prosaic and simply mean "house of fire") — is considered to be an agent of purity and as a symbol of righteousness and truth. In the present day this is explained to be because fire burns ever-upwards and cannot itself be polluted. Nonetheless, Sadeh and Chaharshanbe Suri are both fire-related festivals celebrated throughout Greater Iran and date back to when Zoroastrianism was still the predominant religion of the region.

In Vedic disciplines of Hinduism, fire is a central element in the Yajna ceremony, with Agni, "fire", playing the role as mediator between the worshiper and the other gods. Related concepts are the Agnihotra ritual, the invocation of the healing properties of fire; the Agnicayana ritual, which is the building of a fire altar to Agni; and Agnistoma, which is one of the seven Somayajnas. In the Vaishnav branch of Hinduism, Agni or Fire is considered the tongue of the Supreme Lord Narayana, hence all the sacrifices done even to any demigod ultimately is a sacrifice to the Supreme Lord Narayana.

There are three forms of Agni - God of fire, lightning and the Sun.

One of the unique features of the Soma Yaga is that the uttaravedi is constructed by piling up five layers of fired clay bricks in the form of a śyena (a bird of prey like a hawk). Built into this construction are the ‘heads’ of a man, a horse, a bull, a ram, and a he-goat, all of which can be made of gold or clay. After the cayana ceremony which is performed with various offerings, the elaborate rituals of the soma sacrifice begin. The Yajamāna who has performed agnicayana has to observe certain special vows for a year, with variations if he performs it more than once.

Camasa Soma juice is kept in these deep wooden bowls which have short handles.

It is important to note that in Vedic tradition, both the soma plant and the juice extracted thereof are considered as a single divine entity and with regar d to this conscious visualisation, both are synonymous. Further, the God is both the plant and the drink and vice-versa. Thus in all references, rituals, and thoughts, all three are the same.

http://www.vedicsociety.org/an_introduction_to_somayagnyas_and_vedic_yagnyas_in_general.pdf

Zoroastrian Yasna is an ancient ritual of offering and sublimating the parahaoma (haoma plant) in water.

Hindu Yajna is an ancient ritual of offering and sublimating the havana sámagri (a complex mixture of odoriferous and medicinal herbs) in the fire.

It is interesting to note that the word Hindu is derived (through Persian) from the Sanskrit word Sindhu, the historic local name for the Indus River in the northwestern part of the Indian subcontinent (modern day Pakistan and Northern India). According to Gavin Flood, "The actual term Hindu first occurs as a Persian geographical term for the people who lived beyond the river Indus (Sanskrit: Sindhu)". The term Hindu then was a geographical term and did not refer to a religion. By about 2nd - 1st century BCE, the term "Hein-tu" was used by Chinese, for referring to North Indian people. The Persian term was loaned into Arabic as al-Hind referring to the land of the people who live across river Indus, and into Greek as Indos, whence ultimately English India.

The Indus River Delta (Sindhi: سنڌو ٽِڪور), forms where the Indus River flows into the Arabian Sea in Pakistan. The delta covers an area of about 41,440 km² (16,000 square miles), and is approximately 210 km across where it meets the sea. The active part of the delta is 6,000 km² in area. The climate is arid, the region only receives between 25 and 50 cm of rainfall in a normal year. The delta is home to the largest arid mangrove forests in the world, as well as many birds, fish and the Indus Dolphin.

The Indus Valley Civilization (IVC) was a Bronze Age civilization (3300–1300 BCE; mature period 2600–1900 BCE) extending from what today is northeast Afghanistan to Pakistan and northwest India (see map). Along with Ancient Egypt and Mesopotamia it was one of three early civilizations of the Old World, and of the three the most widespread. It flourished in the basins of the Indus River, one of the major rivers of Asia, and the Ghaggar-Hakra River, which once coursed through northwest India and eastern Pakistan.

At its peak, the Indus Civilization may have had a population of over five million. Inhabitants of the ancient Indus river valley developed new techniques in handicraft (carnelian products, seal carving) and metallurgy (copper, bronze, lead, and tin). The Indus cities are noted for their urban planning, baked brick houses, elaborate drainage systems, water supply systems, and clusters of large non-residential buildings.

The Indus Valley Civilization is also known as the Harappan Civilization, after Harappa, the first of its sites to be excavated in the 1920s, in what was then the Punjab province of British India, and is now in Pakistan. The discovery of Harappa, and soon afterwards, Mohenjo-Daro, was the culmination of work beginning in 1861 with the founding of the Archaeological Survey of India in the British Raj. Excavation of Harappan sites has been ongoing since 1920, with important breakthroughs occurring as recently as 1999. There were earlier and later cultures, often called Early Harappan and Late Harappan, in the same area of the Harappan Civilization. The Harappan civilization is sometimes called the Mature Harappan culture to distinguish it from these cultures. By 1999, over 1,056 cities and settlements had been found, of which 96 have been excavated, mainly in the general region of the Indus and Ghaggar-Hakra Rivers and their tributaries. Among the settlements were the major urban centres of Harappa, Mohenjo-daro (UNESCO World Heritage Site), Dholavira, Ganeriwala in Cholistan and Rakhigarhi.

The Harappan language is not directly attested and its affiliation is uncertain since the Indus script is still undeciphered.

Notice the deity Anzud (bird man) fighting off two tigers. This is similar to Anzud fighting two lions.



http://www.columbia.edu/itc/mealac/pritchett/00routesdata/bce_500back/indusvalley/tablet/tablet.html

AThe so-called Pashupati (Lord of Animals, Sanskrit paśupati) seal seated "yogi" (National Museum, New Delhi). The Rigveda has the related pashupa "protector of animals" as a name of Pushan, a Vedic solar deity and one of the Adityas. Ten hymns in the Rigveda are dedicated to Pūṣan (including one jointly to Soma and Pūṣan and another to Indra and Pūṣan).^[2] Some of these hymns appeal to him to guard livestock and find lost livestock.



http://www.columbia.edu/itc/mealac/pritchett/00routesdata/bce_500back/indusvalley/indusvalley.html

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

Was Areimanios mentioned in the Book of Daniel?



Daniel 7

7:4 “The first one was like a lion with eagles’ wings. As I watched, its wings were pulled off and it was lifted up from the ground. It was made to stand on two feet like a human being, and a human mind was given to it.

According to Plutarch, Zoroaster named Areimanios as one of the two rivals who were the artificers of good and evil. In terms of sense perception, Oromazes was to be compared with light, and Areimanios to darkness and ignorance; between these was Mithras the Mediator. Areimanios received offerings that pertained to apotropaism and mourning.

Below is a Babylonian boundary-stone and memorial tablet photo taken by L. W. King. The tablet can be found in the British Museum

Kudurru of Adad-eṭir, mentioning a certain Marduk-balāssu-iqbi; a ninth century BC era monument. (Line 4--en:Marduk-balassu-iqbi's name:)...Inscribed ("Male"(Individual, 1.),God),...md, as:...mDINGIR-AMAR.UTU.TI-su-iq-bi meaning “Marduk has promised his life,”

205 ca. 819 – 813 BC, was the 8th king of the Dynasty of E of Babylon; he was the successor of his father Marduk-zākir-šumi I, and was the 4th and final generation of Nabû-šuma-ukin I's family to reign. He was contemporary with his father’s former ally, Šamši-Adad V of Assyria, who may have been his brother-in-law, married to who was possibly his sister Šammur-amat, the legendary Semiramis, and who was to become his nemesis.

Notice Faravahar on the top left of the tablet.



The Assyrians under, Šamši-Adad V (ca. 823-811 BC), led two successive campaigns against him, the first of which was his fourth since coming to power. The motivation for these assaults is uncertain, however, Šamši-Adad may have harbored some resentment to the inferior position he had been placed into, in a treaty with Marduk-balāssu-iqbi's immediate predecessor, Marduk-zâkir-šumi and a diplomatic marriage of Babylonian king's daughter, Shammuramat, the inspiration for the legend of Semiramis, to him. Šamši-Adad broke the treaty during the reign of Marduk-zâkir-šumi's son and heir, Marduk-balāssu-iqbi.

The Political History and Historical Geography of the Aramean, Chaldean, and Arab Tribes in Babylonia in the Neo-Assyrian Period*

Grant Frame – University of Pennsylvania

In 814, Marduk-balāssu-iqbi, king of Babylon, mustered the lands of Chaldea, Elam, Namri, and Aram (A-ru-mu) and did battle with the Assyrian king Šamšī-Adad V (823–811) at Dūr-Papsukkal. According to the Synchronistic History, after conquering much of eastern Babylonia and capturing its king in 812, Šamšī-Adad went to Chaldea and received tribute from “the kings of Chaldea (KUR Kal-di)

Adad-nārārī III (810–783) later claimed that: “All the kings of Chaldea became my vassals (and) I imposed upon them in perpetuity (the payment of) tax (and) tribute,” thus claiming like his father and grandfather that he had received tribute from Chaldeans. However, it was during the time of this Assyrian king and his three successors – a period of relative weakness in Assyria – that the first Chaldean rulers of Babylonia appeared. As already mentioned, at least six Chaldeans gained recognition as rulers of Babylonia, including individuals from each of the three major tribes. Their success in being acknowledged king of Babylon was undoubtedly facilitated by the lack of an established royal line in Babylonia; between 810 and 626 there is only one clear case of a Babylonian king being succeeded by his son.

The first Chaldean ruler of Babylonia was Marduk-apla-usur, who reigned at some point at the end of the ninth or early eighth century. Almost nothing is known about him or his reign; even his tribal affiliation is not known. The Dynastic Chronicle appears to say that he was from a Chaldean dynasty (KURKal-di BALA.BI), while the Babylonian Kinglist A may have assigned him to BALA E, where BALA E is normally assumed to refer to a dynasty from Babylon. He was the first of three successive rulers of Babylonia who were of Chaldean descent.

https://www.academia.edu/5736472/The_Political_History_and_Historical_Geography_of_the_Aramean_Chaldean_and_Arab_Tribes_in_Babylonia_in_the_Neo-Assyrian_Period

After two defeats Marduk-balāssu-iqbi fled to the Diyāla region where he sought refuge initially in Nimitti-šarri (Aḫišānu) but was cornered following the capture of Dēr and led away in chains to Assyria. Šamši-Adad boasted thirty thousand captives were deported from Dēr in his Gottesbrief (God's letter), a diviner's literary text recording an address to the king from the god Aššur, from the city of Aššur.

In Neo-Assyrian times some Assyrian kings wrote letters to the god Ashur , where they presented their deeds. The most famous is the God letter Sargon of 714 on his eighth campaign and the looting of Musaṣir.

This is the period of Jehu's reign as King of Israel. He drove out Baal worship, which pleased Hashem. But, he did not remove the Golden Calves in Bethel and Dan that King Jeroboam installed.

http://www.templeilluminatus.com/group/the-triple-goddess/forum/topics/tiamat

King Solomon is believed to have died around 930 BC. The Jewish historian Eupolemus, who wrote about 157 BC, included copies of apocryphal letters exchanged between Solomon and the kings of Egypt and Tyre. According to the most widely used chronology, based on that by Edwin R. Thiele, the death of Solomon and the division of his kingdom occurred in the spring of 931 BC.


Ardavan,
It appears from scholars that both Abraham and Zarathustra were around 1800 - 2000 BC. Of course no one knows that for sure. But, their stories are quite similar. Both reject the idea of a pantheon of Gods and the Lord speaks to them that he is the one and only. Do you think it is possible they are one in the same? What are your thoughts?

Luke
It could be that the story of Zarathustra and Abraham is quite similar but there is now way that they are one in the same. Zarathustra was a member of Iranian-aryan culture area and propagated a monotheism based on old Iranian customs and traditions. In contrast, Abraham was from Semitic origin and lived in a completely different culture area. There is also a difference in their concepts of the one, supreme god. Ahura Mazda, the wise Lord, was considered only good, but Jaweh combines also good and evil in his essence. There is no way, that Ahura Mazda would expect one of his followers like Zarathustra to sacrifice his own child for him like Jaweh did it.

Following a straight line it is approximately 1100 miles between Choresmia and Ur. 1200 miles between Bactra and Ur. 1300 miles between Sognia and Ur. We do know that there was trade between Babylon and Bactra using the Northern route of the Silk Road. There is no doubt in my mind that merchants shared legends, religious beliefs, and creation stories.

http://www.heritageinstitute.com/zoroastrianism/aryans/religion2.htm

The Great Isaiah Scroll

Translation: Professor Peter Flint (Western Trinity University, Canada) and Professor Eugene Ulrich (University of Notre Dame)

Chapter 45 : Verse 5

I am the LORD, and there is none else besides me; and there are no gods. I will help you, though you did not know me,

Chapter 45 : Verse 6

so that they may know from east to west that there is none besides me. I am the LORD, and there is none else.

Chapter 45 : Verse 7

I form light and create darkness; I make goodness and create evil. I am the LORD, who does all these things.

From my understanding, Zoroastrian faith believes in opposites of light (good, creation, life) and darkness (evil, destruction, death). Hashem claims not to be those conditions, but to create everything, and thus to overcome the inherent dualism in his sovereign rule over them.” In accordance with his sovereign will, He can cause wars to cease and peace to predominate, or he can bring disaster and judgment on nations. Hashem allows bad things to happen to His creation as well as good things, but He does not cause people to make morally evil decisions. Like Zoroastrianism, the Lord has given us liberty to choose light ( from darkness. Hashem blesses the righteous that live their life following his laws and curses those that do not follow his commands. Like Angra Mainyu, Satan lives to seduce people to rebel against the Creator.

Hashem's holy Word became flesh and took up residence among as an example on how to be holy (righteous), because our Creator is holy (righteous). For the law and commands were given through the prophets, but grace and truth of how to be holy came about through the sinless life of Jesus Christ. At the the end of Jesus mortal life he was glorified through his holy words and actions witnessed by those that knew Him. Hashem gave Jesus the gift of everything for choosing to suffer mortal death for the love of his Father and mankind. If we truly love Hashem we will honor the life of Jesus and love our fellow neighbor, then we will become holy and receive his glory (Shekinah).

James 1

1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, and he himself tempts no one.

1:14 But each one is tempted when he is lured and enticed by his own desires.

1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death.

1:16 Do not be led astray, my dear brothers and sisters.

1:17 All generous giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or the slightest hint of change.

1:18 By his sovereign plan he gave us birth through the message of truth, that we would be a kind of firstfruits of all he created.

Job 38

38:1 Then the Lord answered Job out of the whirlwind:

38:2 “Who is this who darkens counsel

with words without knowledge?

38:3 Get ready for a difficult task like a man;

I will question you

and you will inform me!

38:4 “Where were you
when I laid the foundation of the earth?
Tell me, if you possess understanding!

38:5 Who set its measurements – if you know –
or who stretched a measuring line across it?

38:6 On what were its bases set,
or who laid its cornerstone –

38:7 when the morning stars sang in chorus,
and all the sons of God shouted for joy?

38:8 “Who shut up the sea with doors
when it burst forth, coming out of the womb,

38:9 when I made the storm clouds its garment,
and thick darkness its swaddling band,

38:10 when I prescribed its limits,
and set in place its bolts and doors,

38:11 when I said, ‘To here you may come
and no farther,
here your proud waves will be confined’?

38:12 Have you ever in your life commanded the morning,
or made the dawn know its place,

38:13 that it might seize the corners of the earth,
and shake the wicked out of it?

38:14 The earth takes shape like clay under a seal;
its features are dyed like a garment.

38:15 Then from the wicked the light is withheld,
and the arm raised in violence is broken.

38:16 Have you gone to the springs that fill the sea,
or walked about in the recesses of the deep?

38:17 Have the gates of death been revealed to you?
Have you seen the gates of deepest darkness?

38:18 Have you considered the vast expanses of the earth?
Tell me, if you know it all!

38:19 “In what direction does light reside,
and darkness, where is its place,

38:20 that you may take them to their borders
and perceive the pathways to their homes?

38:21 You know, for you were born before them;
and the number of your days is great!

38:22 Have you entered the storehouse of the snow,
or seen the armory of the hail,

38:23 which I reserve for the time of trouble,
for the day of war and battle?

38:24 In what direction is lightning dispersed,
or the east winds scattered over the earth?

38:25 Who carves out a channel for the heavy rains,
and a path for the rumble of thunder,

38:26 to cause it to rain on an uninhabited land,
a desert where there are no human beings,

38:27 to satisfy a devastated and desolate land,
and to cause it to sprout with vegetation?

38:28 Does the rain have a father,
or who has fathered the drops of the dew?

38:29 From whose womb does the ice emerge,
and the frost from the sky, who gives birth to it,

38:30 when the waters become hard like stone,
when the surface of the deep is frozen solid?

38:31 Can you tie the bands of the Pleiades,
or release the cords of Orion?

38:32 Can you lead out
the constellations in their seasons,
or guide the Bear with its cubs?

38:33 Do you know the laws of the heavens,
or can you set up their rule over the earth?

38:34 Can you raise your voice to the clouds
so that a flood of water covers you?

38:35 Can you send out lightning bolts, and they go?
Will they say to you, ‘Here we are’?

38:36 Who has put wisdom in the heart,
or has imparted understanding to the mind?

38:37 Who by wisdom can count the clouds,
and who can tip over the water jars of heaven,

38:38 when the dust hardens into a mass,
and the clumps of earth stick together?

38:39 “Do you hunt prey for the lioness,
and satisfy the appetite of the lions,

38:40 when they crouch in their dens,
when they wait in ambush in the thicket?

38:41 Who prepares prey for the raven,
when its young cry out to God
and wander about for lack of food?

39:1 “Are you acquainted with the way
the mountain goats give birth?
Do you watch as the wild deer give birth to their young?

39:2 Do you count the months they must fulfill,
and do you know the time they give birth?

39:3 They crouch, they bear their young,
they bring forth the offspring they have carried.
39:4 Their young grow strong, and grow up in the open;
they go off, and do not return to them.

39:5 Who let the wild donkey go free?
Who released the bonds of the donkey,

39:6 to whom I appointed the steppe for its home,
the salt wastes as its dwelling place?

39:7 It scorns the tumult in the town;
it does not hear the shouts of a driver.

39:8 It ranges the hills as its pasture,
and searches after every green plant.

39:9 Is the wild ox willing to be your servant?
Will it spend the night at your feeding trough?

39:10 Can you bind the wild ox to a furrow with its rope,
will it till the valleys, following after you?

39:11 Will you rely on it because its strength is great?
Will you commit your labor to it?

39:12 Can you count on it to bring in your grain,
and gather the grain to your threshing floor?

39:13 “The wings of the ostrich flap with joy,

but are they the pinions and plumage of a stork?

39:14 For she leaves her eggs on the ground,

and lets them be warmed on the soil.

39:15 She forgets that a foot might crush them,

or that a wild animal might trample them.

39:16 She is harsh with her young,

as if they were not hers;

she is unconcerned

about the uselessness of her labor.

39:17 For God deprived her of wisdom,

and did not impart understanding to her.

39:18 But as soon as she springs up,

she laughs at the horse and its rider.

39:19 “Do you give the horse its strength?

Do you clothe its neck with a mane?

39:20 Do you make it leap like a locust?

Its proud neighing is terrifying!

39:21 It paws the ground in the valley,

exulting mightily,

it goes out to meet the weapons.

39:22 It laughs at fear and is not dismayed;

it does not shy away from the sword.

39:23 On it the quiver rattles;

the lance and javelin flash.

39:24 In excitement and impatience it consumes the ground;

it cannot stand still when the trumpet is blown.

39:25 At the sound of the trumpet, it says, ‘Aha!’

And from a distance it catches the scent of battle,

the thunderous shouting of commanders,

and the battle cries.

39:26 “Is it by your understanding that the hawk soars,

and spreads its wings toward the south?

39:27 Is it at your command that the eagle soars,

and builds its nest on high?

39:28 It lives on a rock and spends the night there,

on a rocky crag and a fortress.

39:29 From there it spots its prey,

its eyes gaze intently from a distance.

39:30 And its young ones devour the blood,

and where the dead carcasses are,

there it is.”

40:1 Then the Lord answered Job:

40:2 “Will the one who contends with the Almighty correct him?

Let the person who accuses God give him an answer!”

 

40:6 Then the Lord answered Job from the whirlwind:

40:7 “Get ready for a difficult task like a man.

I will question you and you will inform me!

40:8 Would you indeed annul my justice?

Would you declare me guilty so that you might be right?

40:9 Do you have an arm as powerful as God’s,

and can you thunder with a voice like his?

40:10 Adorn yourself, then, with majesty and excellency,

and clothe yourself with glory and honor!

40:11 Scatter abroad the abundance of your anger.

Look at every proud man and bring him low;

40:12 Look at every proud man and abase him;

crush the wicked on the spot!

40:13 Hide them in the dust together,

imprison them in the grave.

40:14 Then I myself will acknowledge to you
that your own right hand can save you.

40:15 “Look now at Behemoth, which I made as I made you;
it eats grass like the ox.

40:16 Look at its strength in its loins,
and its power in the muscles of its belly.

40:17 It makes its tail stiff like a cedar,
the sinews of its thighs are tightly wound.

40:18 Its bones are tubes of bronze,
its limbs like bars of iron.

40:19 It ranks first among the works of God,
the One who made it
has furnished it with a sword.

40:20 For the hills bring it food,
where all the wild animals play.

40:21 Under the lotus trees it lies,
in the secrecy of the reeds and the marsh.

40:22 The lotus trees conceal it in their shadow;
the poplars by the stream conceal it.

40:23 If the river rages, it is not disturbed,
it is secure, though the Jordan
should surge up to its mouth.

40:24 Can anyone catch it by its eyes,
or pierce its nose with a snare?

41:1 1 “Can you pull in Leviathan with a hook,
and tie down its tongue with a rope?

41:2 Can you put a cord through its nose,
or pierce its jaw with a hook?

41:3 Will it make numerous supplications to you,
will it speak to you with tender words?

41:4 Will it make a pact with you,
so you could take it as your slave for life?

41:5 Can you play with it, like a bird,
or tie it on a leash for your girls?

41:6 Will partners bargain for it?
Will they divide it up among the merchants?

41:7 Can you fill its hide with harpoons
or its head with fishing spears?

41:8 If you lay your hand on it,
you will remember the fight,
and you will never do it again!

41:9 14 See, his expectation is wrong,
he is laid low even at the sight of it.

41:10 Is it not fierce when it is awakened?
Who is he, then, who can stand before it?

41:11 (Who has confronted me that I should repay?
Everything under heaven belongs to me!)

41:12 I will not keep silent about its limbs,
and the extent of its might,
and the grace of its arrangement.

41:13 Who can uncover its outer covering?
Who can penetrate to the inside of its armor?

41:14 Who can open the doors of its mouth?
Its teeth all around are fearsome.

41:15 Its back has rows of shields,
shut up closely together as with a seal;

41:16 each one is so close to the next
that no air can come between them.

41:17 They lock tightly together, one to the next;
they cling together and cannot be separated.

41:18 Its snorting throws out flashes of light;
its eyes are like the red glow of dawn.

41:19 Out of its mouth go flames,
sparks of fire shoot forth!

41:20 Smoke streams from its nostrils
as from a boiling pot over burning rushes.

41:21 Its breath sets coals ablaze
and a flame shoots from its mouth.

41:22 Strength lodges in its neck,
and despair runs before it.

41:23 The folds of its flesh are tightly joined;
they are firm on it, immovable.

41:24 Its heart is hard as rock,
hard as a lower millstone.

41:25 When it rises up, the mighty are terrified,
at its thrashing about they withdraw.

41:26 Whoever strikes it with a sword
will have no effect,
nor with the spear, arrow, or dart.

41:27 It regards iron as straw
and bronze as rotten wood.

41:28 Arrows do not make it flee;
sling-stones become like chaff to it.

41:29 A club is counted as a piece of straw;
it laughs at the rattling of the lance.

41:30 Its underparts are the sharp points of potsherds,
it leaves its mark in the mud
like a threshing sledge.

41:31 It makes the deep boil like a cauldron
and stirs up the sea like a pot of ointment,

41:32 It leaves a glistening wake behind it;
one would think the deep had a head of white hair.

41:33 The likes of it is not on earth,
a creature without fear.

41:34 It looks on every haughty being;
it is king over all that are proud.”

1906 Jewish Encyclopedia

Names of gigantic beasts or monsters described in Job xl. The former is from a root denoting "coil," "twist"; the latter is the plural form of "behemah"="beast."
—Biblical Data:

Ever since Bochart ("Hierozoicon," iii. 705), "behemoth" has been taken to denote the hippopotamus; and Jablonski, to make it correspond exactly with that animal, compared an Egyptian form, "p-ehe-mu" (= "water-ox"), which, however, does not exist. The Biblical description contains mythical elements, and the conclusion is justified that these monsters were not real, though the hippopotamus may have furnished in the main the data for the description. Only of a unique being, and not of a common hippopotamus, could the words of Job xl. 19 have been used: "He is the first [A. V. "chief"] of the ways of God [comp. Prov. viii. 22]; he that made him maketh sport with him" (as the Septuagint reads, πεποιημένον ἐγκαταπαιζέσΘαι; A. V. "He that made him can make his sword to approach unto him"; comp. Ps. civ. 26); or "The mountains bring him forth food; where all the beasts of the field do play" (Job xl. 20). Obviously behemoth is represented as the primeval beast, the king of all the animals of the dry land, while leviathan is the king of all those of the water, both alike unconquerable by man (ib. xl. 14, xli. 17-26). Gunkel ("Schöpfung und Chaos," p. 62) suggests that behemoth and leviathan were the two primeval monsters corresponding to Tiamat (= "the abyss"; comp. Hebr. "tehom") and Kingu (= Aramaic "'akna" = serpent") of Babylonian mythology. Some commentators find also in Isa. xxx. 6 ("bahamot negeb" = "beasts of the south") a reference to the hippopotamus; others again, in Ps. lxxiii. 22 ("I am as behemoth [="beasts"; A. V. "a beast"] before thee"); but neither interpretation has a substantial foundation. It is likely that the leviathan and the behemoth were originally referred to in Hab. ii. 15: "the destruction of the behemoth [A. V. "beasts"] shall make them afraid" (comp. LXX., "thee" instead of "them").
—In Rabbinical Literature:

According to a midrash, the leviathan was created on the fifth day (Yalḳ., Gen. 12). Originally God produced a male and a female leviathan, but lest in multiplying the species should destroy the world, He slew the female, reserving her flesh for the banquet that will be given to the righteous on the advent of the Messiah (B. B. 74a). The enormous size of the leviathan is thus illustrated by R. Johanan, from whom proceeded nearly all the haggadot concerning this monster: "Once we went in a ship and saw a fish which put his head out of the water. He had horns upon which was written: 'I am one of the meanest creatures that inhabit the sea. I am three hundred miles in length, and enter this day into the jaws of the leviathan'" (B. B. l.c.). When the leviathan is hungry, reports R. Dimi in the name of R. Johanan, he sends forth from his mouth a heat so great as to make all the waters of the deep boil, and if he would put his head into paradise no living creature could endure the odor of him (ib.). His abode is the Mediterranean Sea; and the waters of the Jordan fall into his mouth (Bek. 55b; B. B. l.c.).

The body of the leviathan, especially his eyes, possesses great illuminating power. This was the opinion of R. Eliezer, who, in the course of a voyage in company with R. Joshua, explained to the latter, when frightened by the sudden appearance of a brilliant light, that it probably proceeded from the eyes of the leviathan. He referred his companion to the words of Job xli. 18: "By his neesings a light doth shine, and his eyes are like the eyelids of the morning" (B. B. l.c.). However, in spite of his supernatural strength, the leviathan is afraid of a small worm called "kilbit" (), which clings to the gills of large fishes and kills them (Shab. 77b).
In the Messianic Times.

The leviathan is prominent in the haggadic literature in connection with the advent of the Messiah. Referring to Job xl. 30 (Hebr.), "and the pious ones [] shall make a banquet of it," R. Johanan says that at the time of the resurrection a banquet will be given by God to the righteous, at which the flesh of the leviathan will be served (B. B. l.c.). Even the hunting of the leviathan will be a source of great enjoyment to the righteous. Those, says R. Judan bar Simon, who have not taken part in pagan sports will be allowed to participate in the hunting of the leviathan and of the behemoth (Lev. R. xiii. 3). Gabriel will be charged with the killing of the monster; but he will not be able to accomplish his task without the help of God, who will divide the monster with His sword. According to another haggadah, when Gabriel fails, God will order the leviathan to engage in a battle with the ox of the mountain ("shor habar"), which will result in death to both of them (B. B. 75a; Pesiḳ. p. 188b). Not only will the flesh of the leviathan furnish food for the table of the righteous, but there will be a great supply of it in the markets of Jerusalem (B. B. l.c.). From the hide of the leviathan God will make tents for the pious of the first rank, girdles for those of the second, chains for those of the third, and necklaces for those of the fourth. The remainder of the hide will be spread on the walls of Jerusalem; and the whole world will be illuminated by its brightness (ib.).
Symbolical Interpretation.

These haggadot concerning the leviathan are interpreted as allegories by all the commentators with the exception of some ultraconservatives like Baḥya ben Asher ("Shulḥan Arba'," ch. iv., p. 9, col. 3). According to Maimonides, the banquet is an allusion to the spiritual enjoyment of the intellect (commentary on Sanh. i.). The name, he says, is derived from (" to join," "to unite"), and designates an imaginary monster in which are combined the most various animals ("Moreh," iii., ch. xxiii.). In the cabalistic literature the "piercing leviathan" and the "crooked leviathan" (Isa. xxvii. 1), upon which the haggadah concerning the hunting of the animal is based, are interpreted as referring to Satan-Samael and his spouse Lilith ("'Emeḳ ha-Melek," p. 130a), while Ḳimḥi, Abravanel, and others consider the expressions to be allusions to the destruction of the powers which are hostile to the Jews (comp. Manasseh ben Israel, "Nishmat Ḥayyim," p. 48; see also Kohut, "Aruch Completum," s. v. "Leviathan," for other references, and his essay in "Z. D. M. G." vol. xxi., p. 590, for the parallels in Persian literature). The haggadic sayings obtained a hold on the imagination of thepoets, who introduced allusions to the banquet of the leviathan into the liturgy.
—In Apocryphal Literature:

Both leviathan and behemoth are prominent in Jewish eschatology. In the Book of Enoch (lx. 7-9), Enoch says:
(Charles, "Book of Enoch," p. 155; comp. "the secret chambers of leviathan" which Elihu b. Berakel the Buzite will disclose, Cant. R. i. 4).

"On that day [the day of judgment] two monsters will be produced: a female monster, named 'Leviathan,' to dwell in the depths of the ocean over the fountains of the waters; but the male is called 'Behemoth,' who occupies with his breast a waste wilderness named 'Dendain' [read "the land of Naid" after LXX., ἐν γη Ναίδ = , Gen. iv. 16], on the east of the garden, where the elect and the righteous dwell. And I besought that other angel that he should show me the might of these monsters; how they were produced on one day, the one being placed in the depth of the sea and the other in the main land of the wilderness. And he spake to me: 'Thou son of man, dost seek here to know what is hidden?'"

According to II Esdras vi. 49-53, God created on the fifth day the two great monsters, leviathan and behemoth, and He separated them because the seventh part of the world which was assigned to the water could not hold them together, and He gave to the behemoth that part which was dried up on the third day and had the thousand mountains which, according to Ps. i. 10, as understood by the haggadists ("the behemoth [A. V. "cattle"] upon a thousand hills"; comp. Lev. R. xxii.; Num. R. xxi.; and Job xl. 20), furnish behemoth with the necessary food. To the leviathan God gave the seventh part of the earth filled with water; and He reserved it for the future to reveal by whom and at what time the leviathan and the behemoth should be eaten.

In the Syriac Apocalypse of Baruch, xxix. 4, also, the time is predicted when the behemoth will come forth from his seclusion on land and the leviathan out of the sea, and the two gigantic monsters, created on the fifth day, will serve as food for the elect who will survive in the days of the Messiah.
Among the Gnostics.

Behemoth and leviathan form in the Gnostic system of the Ophites and others two of the seven circles or stations which the soul has to pass in order to be purged and to attain bliss (Hippolytus, "Adversus Omnes Hæreses," v. 21; Origen, "Contra Celsum," vi. 25). As if the meat of the "wild ox" behemoth and the fish leviathan were not deemed sufficient for the great banquet of the righteous in the future, a fowl was added, i.e., the "ziz" (A. V. "the wild beasts" of the field), mentioned in Ps. 1. 11 after the account of the behemoth in verse 10, and understood by the Rabbis to signify a gigantic bird (B. B. 73b). Thus the Apocalypse of Simeon b. Yoḥai (Jellinek, "B. H." iii. 76) has the three animals, the monster ox behemoth, the fish leviathan, and the gigantic bird ziz, prepared for the great banquet. This tradition, however, indicates Persian influence, for it is of the Parsee cosmology that the existence of such primeval representatives of the classes of animals is a part. There are four such species mentioned in "Bundahis," xviii.-xix.: (1) "the serpent-like Kar fish, the Arizh of the water, the greatest of the creatures of Ahuramazda," corresponding to the leviathan; (2) the three-legged ass Khara, standing in the midst of the ocean ("Yasna," xli. 28); it is mentioned in the Talmud as the "unicorn ḳeresh," "ṭigras" (i.e., "thrigaṭ" = "three-legged"), the gazel of the heights (Ḥul. 59b), and forms, under the name "Ḥarish," in Mohammedan eschatology a substitute for behemoth and leviathan (see Wolff, " Muhammedanische Eschatologie," 1872, pp. 174, 181); (3) the ox Hadhayosh, from which the food of immortality is prepared, and which forms the parallel of behemoth; and (4) the bird Chamrosh, the chief of the birds, which lives on the summit of Mount Alburz (comp. "Bundahis," xix. 15); compare also Simurgh (Avesta "Saena Meregha," eagle-bird, griffin, Hebraized "Bar Yokneh"), the fabulous giant-bird, which the Rabbis identified with ziz (see Windischman, "Zoroastrische Studien," pp. 91-93; West, "Pahlavi Texts," in Max Müller, "S. B. E." v. 65-71).

 

Apep (/ˈæˌpɛp/ or /ˈɑːˌpɛp/) or Apophis (/ˈæpəfɨs/; Ancient Greek: Ἄποφις; also spelled Apepi or Aapep) was an evil god in ancient Egyptian religion depicted as a snake/serpent and a dragon, the deification of darkness and chaos (ı͗zft in Egyptian), and thus opponent of light and Ma'at (order/truth), whose existence was believed from the 8th Dynasty (mentioned at Moalla) onwards. His name is reconstructed by Egyptologists as *ʻAʼpāpī, and survived in later Coptic as Aphōph.



''Marduk destroying Tiâmat, who is here represented in the form of a huge serpent.
From a seal-cylinder in the British Museum.



http://www.pinterest.com/jensenrachel/cylinder-seals/

Job 42

42:1 Then Job answered the Lord:

42:2 “I know that you can do all things;

no purpose of yours can be thwarted;

42:3 you asked,

‘Who is this who darkens counsel

without knowledge?’

But I have declared without understanding

things too wonderful for me to know.

42:4 You said,

‘Pay attention, and I will speak;

I will question you, and you will answer me.’

42:5 I had heard of you by the hearing of the ear,

but now my eye has seen you.

42:6 Therefore I despise myself,

and I repent in dust and ashes!

I find it interesting how some theists point to the book of Job as proof that Hashem does not exist. Theists look at the Behemoth or Leviathan as imaginary tales, yet believe it is possible for man to bring Dinosaurs back to life. And embrace the idea the idea of monsters terrorizing the planet. These same theists believe that Hashem could not possibly have the power to create the universe or creatures that are more powerful than the folly of men. Rather they believe that we exist thanks to matter created at the exit of a Black Hole. They want us to believe everything just exists without a god. There is no catalyst to life, but our imagination. Yet it is these same theist believe that our imagination allows us to shape the future and eventually travel to the past. They desire to be Lords of the Alpha and Omega and have the power over the forces of nature.

 

Listen to Godzilla by the Blue Oyster Cult. We know there is something greater than us and we fear it.

 

 

A creator allowing Himself to be created and destroyed by his creation is a far greater feat than a force of nature. Today, I heard on the radio a need for donor kidneys to save human lives. I thought to myself that I have two kidneys. I could spare one, but I was to afraid to commit to the action. The righteous can.

 

 

We want to recreate the past when the here and now is going extinct. We think we can play as gods and adjust the gift of creation as a resource commodity. The physics of Hashem's love is constant and encompasses the dynamics of all creation. It is His creation that changes. Hashem knows all the variables to make something from nothing and is not bound by our laws of nature. He is the author of all natural and moral laws. Yet some of His creation refuse to recognize and/or acknowledge Him as their author. Hashem will always be unprovable and improbable proposition for theists to quantify unless He alone wills it. But, history shows that gives us liberty to find him or live in our own desires.

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

The Book of Enoch - Chapter 60

60:1 In the five hundredth year, and in the seventh month, on the fourteenth day of the month, of the lifetime of Enoch, in that parable, I saw that the heaven of heavens shook; that it shook violently; and that the powers of the Most High, and the angels, thousands and thousands, and myriads of myriads, were

60:2 agitated with great agitation. And when I looked, the Ancient of days was sitting on the throne of his glory, while the angels and saints were standing around him.

60:3 A great trembling came upon me, and terror seized me. My loins were bowed down and loosened; my reins were dissolved; and I fell upon my face.

60:4 The holy Michael, another holy angel, one of the holy ones, was sent, who raised me up. And when he raised me, my spirit returned; for I was incapable of enduring this vision of violence, its

60:5 agitation, and the concussion of heaven. Then holy Michael said to me, Why are you disturbed at this vision? Hitherto has existed the day of mercy; and he has been merciful and

60:6 long suffering towards all who dwell upon the earth. But when the time shall come, then shall the power, the punishment, and the judgment take place, which the Lord of spirits has prepared for those who prostrate themselves to the judgment of righteousness, for those who abjure that judgment, and for those who take his name in vain. That day has been prepared for the elect as a day of covenant; and for sinners as a day of inquisition. Then shall children be slain with their mothers, and sons with their fathers. And when the punishment of the Lord of spirits shall continue, upon them shall it continue, that the punishment of the Lord of spirits may not take place in vain. After that, judgment shall exist with mercy and long suffering.

60:7 In that day shall be distributed for food two monsters; a female monster, whose name is Leviathan, dwelling in the
60:8 depths of the sea, above the springs of waters; And a male monster, whose name is Behemoth; which possesses, moving on his breast, the invisible wilderness. His name was Dendayen in the east of the garden, where the elect and the righteous will dwell; where he received it from my ancestor, who was man, from Adam the first

60:9 of men, whom the Lord of spirits made. Then I asked of another angel to show me the power of those monsters, how they became separated, how they became separated on the same day, one being in the depths

60:10 of the sea, and one in the dry desert. And he said, You, son of man, are here desirous of understanding secret things.

60:11 Then another angel, who proceeded with me, spoke to me; And showed me the first and last secrets in heaven above, and in the depths of the earth:

In the extremities of
60:12 heaven, and in the foundations of it, and in the receptacle of the winds. He showed me how their spirits were divided; how they were balanced; and how both the springs and the winds were numbered according to the force of their spirit. He showed me the power of the moon's light, that its power is a just one; as well as the divisions of the stars, according to their respective names; That every division

60:13 is divided; that the lightning flashes; That its troops immediately obey;

60:14 and that a cessation takes place during thunder in continuance of its sound. Nor are the thunder and the lightning separated; neither do both of them move with
60:15 one spirit; yet they are not separated. For when the lightning lightens, the thunder sounds, and the spirit at a proper period pauses, making an equal division between them; for the receptacle, upon which their periods depend, is loose as sand. Each of them at a proper season is restrained with a bridle; and turned by the power of the spirit, which thus propels them according to the spacious extent of the earth.

60:16 The spirit likewise of the sea is potent and strong; and as a strong power causes it to ebb, so is it driven forwards, and scattered against the mountains

60:17 of the earth. The spirit of the frost has its angel; in the spirit of hail there is a good

60:18 angel; the spirit of snow ceases in its strength, and a solitary spirit is in it, which ascends from it like vapor, and is called refrigeration. The spirit also of mist dwells with them in their receptacle; but it has a receptacle to itself; for its progress is in splendour. In light, and in darkness, in winter and in summer. Its receptacle is bright, and an angel is in it.

60:20 The spirit of dew has its abode in the extremities of heaven, in connection with the receptacle of rain; and its progress is in winter and in summer. The cloud produced by it, and the cloud of the

60:21 mist, become united; one gives to the other; and when the spirit of rain is in motion from its receptacle, angels come, and opening its receptacle, bring it forth. When likewise it is sprinkled over all the earth, it forms an union with every kind of water on the ground; for the waters remain on

60:22 the ground, because they afford nourishment to the earth from the Most High, who is in heaven. Upon this account therefore there is a regulation in the quantity of rain, which the angels receive. These things I saw; all of them, even paradise.

60:23 And the angel of peace, who was with me, said, These two monsters are by the power of God prepared to become food, that the punishment of God may not be in vain.

1 Samuel 16

16:14 Now the Spirit of the Lord had turned away from Saul, and an evil spirit from the Lord tormented him.

16:15 Then Saul’s servants said to him, “Look, an evil spirit from God is tormenting you!”

16:16 Let our lord instruct his servants who are here before you to look for a man who knows how to play the lyre. Then whenever the evil spirit from God comes upon you, he can play the lyre and you will feel better.”

16:17 So Saul said to his servants, “Find me a man who plays well and bring him to me.”

16:18 One of his attendants replied, “I have seen a son of Jesse in Bethlehem who knows how to play the lyre. He is a brave warrior and is articulate and handsome, for the Lord is with him.”

16:19 So Saul sent messengers to Jesse and said, “Send me your son David, who is out with the sheep.

16:20 So Jesse took a donkey loaded with bread, a container of wine, and a young goat and sent them to Saul with 32 his son David.

16:21 David came to Saul and stood before him. Saul liked him a great deal, and he became his armor bearer.

16:22 Then Saul sent word to Jesse saying, “Let David be my servant, for I really like him.”

16:23 So whenever the spirit from God would come upon Saul, David would take his lyre and play it. This would bring relief to Saul and make him feel better. Then the evil spirit would leave him alone.

The Great Isaiah Scroll

Chapter 11 : Verse 1

A shoot will come forth from the stump of Jesse, and a branch from his roots will bear fruit

Chapter 11 : Verse 2

The spirit of the LORD will rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD.

Chapter 11 : Verse 3

His delight will be in the fear of the LORD. He will not judge by appearances, nor decide by what he hears,

Chapter 11 : Verse 4

but with righteousness he will obtain justice for the poor and decide with equity for the meek of the land. He will strike the land with the rod of his mouth, and with the breath of his lips the wicked will be killed.

Chapter 11 : Verse 5

Righteousness will be the belt around his waist and faithfulness the belt around his loins.

Chapter 11 : Verse 6

The wolf will live with the lamb, and the leopard will lie down with the kid, and the calf and the young lion will graze together, and a little child will herd them.

Chapter 11 : Verse 7

The cow and the bear will graze together, and their young will lie down, and the lion will eat straw like the ox.

Chapter 11 : Verse 8

A baby will play on the viper's hole, and the toddler will put his hand on the dens of adders.

Chapter 11 : Verse 9

They will not hurt or destroy on my holy mountain. For the earth will be full of the knowledge of the LORD, as the waters cover the sea.

Chapter 11 : Verse 10

On that day, the root of Jesse, which stands as a signal for the peoples-the nations will seek him, and his dwelling will be honored.

2 Corinthians 3

3:7 But if the ministry that produced death – carved in letters on stone tablets – came with glory, so that the Israelites could not keep their eyes fixed on the face of Moses because of the glory of his face (a glory which was made ineffective),

3:8 how much more glorious will the ministry of the Spirit be?

3:9 For if there was glory in the ministry that produced condemnation, how much more does the ministry that produces righteousness excel in glory!

3:10 For indeed, what had been glorious now has no glory because of the tremendously greater glory of what replaced it.

3:11 For if what was made ineffective came with glory, how much more has what remains come in glory!

3:12 Therefore, since we have such a hope, we behave with great boldness,

3:13 and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective.

3:14 But their minds were closed. For to this very day, the same veil remains when they hear the old covenant read. It has not been removed because only in Christ is it taken away.

3:15 But until this very day whenever Moses is read, a veil lies over their minds,

3:16 but when one turns to the Lord, the veil is removed.

3:17 Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom.

3:18 And we all, with unveiled faces reflecting the glory of the Lord, are being transformed into the same image from one degree of glory to another, which is from the Lord, who is the Spirit.

John 1

1:47 Jesus saw Nathanael coming toward him and exclaimed, “Look, a true Israelite in whom there is no deceit!”

1:48 Nathanael asked him, “How do you know me?” Jesus replied, “Before Philip called you, when you were under the fig tree, I saw you.”

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king of Israel!”

1:50 Jesus said to him, “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.”

1:51 He continued, “I tell all of you the solemn truth – you will see heaven opened and the angels of God ascending and descending on the Son of Man.”

John 3

3:1 Now a certain man, a Pharisee named Nicodemus, who was a member of the Jewish ruling council,

3:2 came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs that you do unless God is with him.”

3:3 Jesus replied, “I tell you the solemn truth, unless a person is born from above, he cannot see the kingdom of God.”

3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?”

3:5 Jesus answered, “I tell you the solemn truth, unless a person is born of water and spirit, he cannot enter the kingdom of God.

3:6 What is born of the flesh is flesh, and what is born of the Spirit is spirit.

3:7 Do not be amazed that I said to you, ‘You must all be born from above.’

3:8 The wind blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.”

3:9 Nicodemus replied, “How can these things be?”

3:10 Jesus answered, “Are you the teacher of Israel and yet you don’t understand these things?

3:11 I tell you the solemn truth, we speak about what we know and testify about what we have seen, but you people do not accept our testimony.

3:12 If I have told you people about earthly things and you don’t believe, how will you believe if I tell you about heavenly things?

3:13 No one has ascended into heaven except the one who descended from heaven – the Son of Man.

3:14 Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,

3:15 so that everyone who believes in him may have eternal life.”

3:16 For this is the way God loved the world:

He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.

3:17 For God did not send his Son into the world to condemn the world, but that the world should be saved through him.

3:18 The one who believes in him is not condemned. The one who does not believe has been condemned already, because he has not believed in the name of the one and only Son of God.

3:19 Now this is the basis for judging:

that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil.

3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.

Take a break listen to Train, "Calling All Angels" and think about what is written above.

Acts 7

7:51 “You stubborn people, with uncircumcised hearts and ears! You are always resisting the Holy Spirit, like your ancestors did!

7:52 Which of the prophets did your ancestors not persecute? They killed those who foretold long ago the coming of the Righteous One, whose betrayers and murderers you have now become!

7:53 You received the law by decrees given by angels, but you did not obey it.”

7:54 When they heard these things, they became furious and ground their teeth at him.

7:55 But Stephen, full of the Holy Spirit, looked intently toward heaven and saw the glory of God, and Jesus standing at the right hand of God.

7:56 “Look!” he said. “I see the heavens opened, and the Son of Man standing at the right hand of God!”

7:57 But they covered their ears, shouting out with a loud voice, and rushed at him with one intent.

7:58 When they had driven him out of the city, they began to stone him, and the witnesses laid their cloaks at the feet of a young man named Saul.

7:59 They continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

7:60 Then he fell to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” When he had said this, he died.

8:1 And Saul agreed completely with killing him.

Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria.

8:2 Some devout men buried Stephen and made loud lamentation over him.

8:3 But Saul was trying to destroy the church; entering one house after another, he dragged off 11 both men and women and put them in prison.

Imagine if Stephen or any members the the early church rebelled that day. What if Saul had been killed? No one would know of the power of Jesus forgiveness for such a great transgression. But, Saul lived on to realize his actions and received the power Holy Spirit. He changed his name to Paul and became one of the most famous Christians who later wrote 13 books in the New Testament (Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon). I believe he wrote or had great influence in Hebrews as well.

Persecution of Christians is happening today in Syria, Iraq, Palestine, China, North Korea, and other parts of the world. It is possible that one or many of those oppressors will through the power of the Holy Spirit receive Jesus and become great Saints like Paul in the future. Sometimes it hard to hold back, especially if you or a loved one is on the receiving end of being persecuted for your faith. Keep the love of G-d and your fellow neighbor close to your heart and your reward will be great in Heaven.

Sophia Ariel wrote to me that the Shekinah is not separate from the Father.

Sophia Ariel
May 28, 2014
Shekina isn't separate from the Father. Shekina is the spirit of the Father Manifested. When Yeshua died the curtain in the Holy of Holies was torn in two.

I could not agree more. The Shekinah Glory is the Lord of Spirits. The Holy Spirit is Love. Praise Hashem! Praise Jesus! Praise the Holy Advocate!



1 John 4

4:7 Dear friends, let us love one another, because love is from God, and everyone who loves has been fathered by God and knows God.

4:8 The person who does not love does not know God, because God is love.

4:9 By this the love of God is revealed in us:

that God has sent his one and only Son into the world so that we may live through him.

4:10 In this is love:

not that we have loved God, but that he loved us and sent his Son to be the atoning sacrifice for our sins.

4:11 Dear friends, if God so loved us, then we also ought to love one another.

4:12 No one has seen God at any time. If we love one another, God resides in us, and his love is perfected in us.

4:13 By this we know that we reside in God and he in us:

in that he has given us of his Spirit.

4:14 And we have seen and testify that the Father has sent the Son to be the Savior of the world.

4:15 If anyone confesses that Jesus is the Son of God, God resides in him and he in God.

4:16 And we have come to know and to believe the love that God has in us. God is love, and the one who resides in love resides in God, and God resides in him.

4:17 By this love is perfected with us, so that we may have confidence in the day of judgment, because just as Jesus is, so also are we in this world.

4:18 There is no fear in love, but perfect love drives out fear, because fear has to do with punishment. The one who fears punishment has not been perfected in love.

4:19 We love because he loved us first.

4:20 If anyone says “I love God” and yet hates his fellow Christian, he is a liar, because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.

4:21 And the commandment we have from him is this:

that the one who loves God should love his fellow Christian too.
5:1 Everyone who believes that Jesus is the Christ has been fathered by God, and everyone who loves the father loves the child fathered by him.

5:2 By this we know that we love the children of God:

whenever we love God and obey his commandments.

5:3 For this is the love of God:

that we keep his commandments. And his commandments do not weigh us down,

5:4 because everyone who has been fathered by God conquers the world.

Hillsong Live - Our God Is Love

http://www.jesuslovers.net/id257.html

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

 

Garuda (गरूड eagle in Sanskrit) is a fabulous bird of Indian mythology, son of Kashyapa and vinata and brother of Aruna, the charioteer of Surya. It was Garuda that stole the nectar of Immortality from Indra, the king of the Gods. This story is similar to Anzu and the tablets of destiny.

The Garuda refers to a mythological bird, the Khading, or Khyung originally an ancient Manichean Bon khading (Tib. mkha'lding), the golden 'horned eagle', king of birds, and the Bon bird of fire.

The Brihad Tantra Sara lists twelve names of Garuda, which include Suparna (beautiful wings), Garutman (the solar bird), Naga-Bhishana (enemy of serpents), and Khageshvara or Pakshiraj (Lord of birds).





Khyung is found at a site with much early rock art. It appears to date to Iron Age (700–100 CE). The two horns of the bird are clearly represented. Of special note is the treatment of the wings, which gracefully but powerfully fold inwards.



http://www.tibetarchaeology.com/january-2012/

Khading later represented the Bon spirit of fire and is found in the upper left hand corner of Buddhist prayer flags. The Khading bird represents the powers of light and darkness.



Garuda can also be seen as a mythical giant eagle, natural air enemy of naga serpents water and earth. Garuda and the nagas began life as cousins. The sage Kasyapa had two wives (amongst his 13 wives, all prajapati Daksha's daughters), Kadru and Vinata, the former of whom desired many offspring, and the latter of whom desired few but powerful offspring. Each got her wish. Kadru laid 1000 eggs which hatched into snakes, and Vinata laid two, which hatched into the charioteer of Surya the sun god and Garuda. Through a foolish bet, Vinata became enslaved to her sister, and as a result Vinata's son Garuda was required to do the bidding of the snakes. Though compliant, he chafed and built up a grudge that he would never relinquish. When he asked the snakes what he would have to do in order to release his mother, Vinata, from her bondage, they told him he would have to bring them amrita, the elixir of immortality. Garuda stole the elixir from the gods and brought it to the serpents in fulfillment of their requirement, but through a ruse prevented them from partaking of it and achieving immortality. From that point onward, he regarded them as enemies and as food. (Book I: Adi Parva, Sections 16ff.)

Nāga (IAST: nāgá, Burmese pronunciation: [naːɡá]) is the Sanskrit and Pāli word for a deity or class of entity or being, taking the form of a very great snake—specifically the king cobra, found in Hinduism, Buddhism, Jainism and Sikhism. A female Nāga is a nāgī or nāgiṇī.

The Naga people were a serpent-worshiping group who were later described as serpents themselves in ancient Indian literature. Ayus people were Serpent cult people from the beginning.

Kuru (Sanskrit: कुरु) was the name of a Vedic Aryan tribal union in northern Iron Age India, which appeared in the Middle Vedic period (c. 1200 – c. 850 BC) and developed into the first recorded state-level society in South Asia around 1000 BC. The first Kuru capital was at Āsandīvat, identified with modern Assandh in Haryana. Later literature refers to Indraprastha (modern Delhi) and Hastinapura as the main Kuru cities.

The Atiratra Agnicayana (ati-rātrá agní-cayana "the building up of the fireplace performed overnight") or Athirathram is the piling of the altar of Agni. It is a Śrauta ritual of the Vedic religion and is considered to be the greatest ritual as per the Vedic ritual hierarchy. It is also the world's oldest surviving ritual. Its mantras are first attested in the Yajurveda Samhitas (Taittiriya, Kathaka; Vajasaneyi) of the Kuru Kingdom, c.1000 BCE.

The practice of Atiratra Agnicayana was generally discontinued among Brahmins by the late Vedic period, during the rise of Jainism and Buddhism in India. Nevertheless, a continuous, unbroken 3,000 year tradition has been found to exist among a few Nambudiri Brahmin families in Kerala, South India.

The entire ritual takes twelve days to perform, in the course of which a great bird-shaped altar of Garuda, the uttaravedi "northern altar" is built out of 10,800 bricks. The liturgical text is in chapters 11 to 18 of the Shukla Yajurveda; the corresponding exposition of the ritual is in Books 6 to 9 of the Shatapatha Brahmana. A total of 29 sastras and stutis from Rigveda and Samaveda are also recited in entire Agnicayana rite. The original essence and purpose of the ritual is not correctly known. But, the immediate practical purpose of the Agnicayana is to build up for the sacrificer an immortal body that is permanently beyond the reach of the transitoriness, suffering, and death that, according to this rite, characterize man's mortal existence.



The Hindu
12-day 'Athirathram' comes to an end

Twelve days of ‘chanting of mantras’ and ‘performing homam’ at the panoramic village of Panjal, near Shoranur, came to an end on Friday night.

At the end of 'Athirathram', an ancient Vedic ritual that is considered to be the ultimate invocation of scriptures, the Yajamanan (Puthillathu Ramanujan Akkithiripad) and Yajamanapathni (Dhanyapathanaadi) of the ritual ceremonially left the Yagashala carrying the fire from the altar to their house, where they would keep it burning.

As thousands of people watched, the Yagashala in the vicinity of Panjal Lakshmi Narayana temple was ceremonially set on fire at 10 p.m. marking the conclusion of the 12-day ritual.

Those present at the venue claimed that a ‘garuda’ (eagle) was seen flying over the ‘Yagasala’ early in the day, which experts claimed a good omen.

Heavy rain that fell over the area delayed the final rituals for sometime. By letting members of various castes and communities to witness the Vedic rites, the Athiratram is said to have reflected the spirit of the changing times in Kerala.

Lakhs of people witnessed the Yagam, which was once considered the preserve of the Brahmins. The ritual is aimed at promoting universal brotherhood, peace, solidarity, prosperity, and spiritual enlightenment.

Panjal was the venue for many Athirathrams including the one that was held in 1975, under the leadership of Frits Staal, Indologist and Emeritus Professor of Philosophy and South/Southeast Asian Studies at the University of California, Berkeley.

Mr. Staal recalled the willingness of Namboodiri scholars in sharing their knowledge. The choice of the venue is in line with the geographic and Vaasthu principles. The Yagashala is uniquely positioned to imbibe the energy of the Sun, which has made Panjal the venue for key Yagas in Kerala in the past.

The presence of many Samavedi gurus also makes Panjal a preferred site. Two families of Sama Veda experts, Nellikattu Mana and Muttathukattil Mana, are based in Panjal.

Athirathram is believed to have originated in the 10th century BC and practiced until the 6th century BC.

The preparation for Athiratram takes many months and involves making a large number of mud vessels and wooden items. The eagle-shaped altar (chithi) of the Yagashala has been made of 1,110 specially designed bricks.

The Athirathram 2011 was hosted by the Ottappalam-based Varthathe Trust.

A research wing that was constituted as part of Athiratram has been conducting several experiments to study the affects of the Yaga on dynamics of Nature, biosphere, and troposphere. The key findings of the scientific studies were expected to be released by May 15.

http://www.thehindu.com/features/friday-review/religion/12day-athirathram-comes-to-an-end/article1701290.ece

Fire rituals are found in many ancient religions, including Hinduism, Judaism, Zoroastrianism, Buddhism, ancient Greco-Roman religions, American Indian religions, and Incan traditions. Athirathram is considered the oldest by Hindu people.

The Mishnah (the earliest Jewish legal code, 200 CE) reports that two witnesses would report that they had sighted the new moon to a court of judges in Jerusalem. These judges would examine the witnesses carefully to make sure their testimonies were identical, and then confirm that the new moon had indeed appeared (Mishnah Rosh haShanah 2:6). In order to quickly transmit this knowledge to the far-flung Jewish community, bonfires were lit on hilltops around Jerusalem. Each community that saw the fires burning would light its own bonfire. Thus the news would pass from mountain to mountain and town to town, until all the Jews knew it was Rosh Chodesh, the new moon.

http://www.ritualwell.org/ritual/fire-rosh-chodesh-opening-ritual

Besides fire rituals, Vaisnava dharma priests (Vaikhanasas) create Mandalas out of sand, and other mediums, such as pain, chalk, stones, collage materials, etc. This hexagram mandala looks like the Jewish Star of David. As you will see there are some similarities between Judaism and Hinduism.



Bhoo Varaha (Vishnu) is worshiped in a mandala (Sanskrit: मण्डल Maṇḍala, 'circle') is a spiritual and ritual symbol in Hinduism and Buddhism, representing the Universe. Vishnu (/ˈvɪʃnuː/; Sanskrit: Viṣṇu)is the Supreme God of Vaishnavism, one of the three most influential denominations in contemporary Hinduism.

https://bhaktianandascollectedworks.wordpress.com/tag/judaism-and-vaishnavism/

http://www.veda.harekrsna.cz/connections/Judaism.php

Black marble statue of Lord Vishnu (All Pervader, Present Throughout) with vehicle Garuda. This depiction looks similar to Zoroastrian, Assyrian, and Sumerian depictions of deities I have researched. This statue is similar to, Christian, Jewish Kabbalist, and Gnostic depictions of angels as well. The dark color feels demonic in context to light color I have grown up with. This leads me to believe that religious media can promote stereotypes of white is light and good and dark skin is black and evil. The opposite can equally be stated. Both are wrong concepts of Hashem. G-d's image is in all races.



The Rabbi and I

Chapter Fifteen

THE FORM AND BEAUTY OF GOD

DEVOTEE: Lord Krsna is always described as being eternally youthful, with beautiful wavy black hair. Is there a similar description of God in the Jewish scriptures?

RABBI: The Jewish scriptures describe a similar vision of God. "His head is a treasure of fine gold. His locks are hanging, black like the raven." In both Talmudic and Kabbalistic traditions, one of the interpretations is that it relates to a vision of God; "when He is visualized in battle, He is seen as a young man with black hair." [sefer Yetzirah Ch 6.1]

DEVOTEE: The Vedas also refer to the form of the Lord. In the Srimad-Bhagavatam it is stated, "the Lord is super excellently beautiful on account of His open and merciful smile and His sidelong glance upon His devotees. His black hair is curly, and His garments, waving in the wind, appear like flying saffron pollen from lotus flowers. His glittering earrings, shining helmet, bangles, garland, ankle bells, waist belt and various other bodily ornaments combine with the conch shell, disc, club, and lotus flower to increase the natural beauty of the Kaustubha pearl on His chest." [bhag. 2.24.47-48] Do the Jewish scriptures make any more references to the form or appearance of God?

RABBI: In the Torah, it is described that when Moses submitted his pleas to God, "Please let me have a vision of Your Glory". God replied, "I will make all My good pass before you, and reveal the Divine Name in your presence. [but still,] I will have mercy and kindness to whomever I desire. You cannot have a vision of My Presence. A man cannot have a vision of Me and still exist." [Torah, Exodus, Ki Thisa 33:18-20] In other words, God is saying that no living creature can see Him. [Torah, Note: 33:20]

DEVOTEE: Similarly, in the Vedas, the form of God is clearly described, but it is also stated that unless God reveals Himself to someone, they cannot see Him. The Brahma-samhita states that without ones eyes being anointed with pure love of God, he cannot see Lord Krsna everywhere. No one can force the Lord to reveal Himself, but simply by loving the Lord, He will reveal Himself to us as He is. According to the Vedas, even within this life, we can see the Lord if we qualify ourselves by loving God. We must simply change our consciousness from material to spiritual.

http://www.equalsouls.org/15.html

Chapter Twenty-six

THE UNIVERSAL FORM

DEVOTEE: In the Bhagavad-gita, Lord Krsna reveals His universal form to His devotee Arjuna. This is a very special form of the Lord that is not one of the Lord's eternal spiritual forms. After revealing this form, He says to Arjuna, "O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything - moving and non-moving - is here completely, in one place." [bg. 11.7] In other words, Arjuna was able to see what even the greatest scientists cannot see - everything past, present, and future, everywhere in the universe, even while sitting in one place. Do the Jewish scriptures describe any visions of God similar to this universal form?

RABBI: There is a statement similar to this. It says, "When an individual looks into these permutations in a proper manner, he can see all of the creation. He is like a person looking into a glass mirror, who sees both his own face, and the faces of all who pass by." [Meditation and the Kabbalah, p 78] In other words, when a person properly chants the names of God, he can become qualified to see this form.

DEVOTEE: Because of Ajuna's purity, Lord Krsna agreed to give him divine eyes to see His universal form. The statement you just quoted from Meditation and the Kabbalah clearly says, it was by properly chanting the names of God (looking into the permutations in a proper manner) that a person could qualify himself to see this form. According to Vedic understanding also, if one chants the holy names of the Lord properly, without offense, the Lord will reveal everything to us according to His pleasure. Pure chanting ultimately means to chant the Lord's holy names while not maintaining even a tinge of desire separate from the desire of the Lord. That is pure devotion. Arjuna was not known for always chanting the Lord' s names like a religious monk, priest or rabbi might, but he was certainly a soul fully surrendered to Lord Krsna and thus became qualified to see the universal form.

http://www.equalsouls.org/26.html

The Rabbi and I

Chapter Twenty-nine

IDOL WORSHIP VS. DEITY WORSHIP

RABBI: Here are two verses from the Holy Torah that mention idol worship: "Cursed is the man who carves an image or casts an idol-a thing detestable to the Lord, the work of the craftsman's hands--and sets it up in secret." [Torah, Duet, Ki Thavo, 27:15] "When I found Israel, it was like finding grapes in the desert; when I saw our fathers, it was like seeing the early fruit on the fig tree. But when they came to Baal Peor, they consecrated themselves to that shameful idol and became as vile as the thing they loved." [Hosea IX: 10] Although God so thoroughly condemned the worship of man-made Gods (idols), I have seen that in Hindu temples such images are worshiped. Our conversations have revealed many similarities between Judaism and Hinduism, yet it appears that on this point we strongly differ.

DEVOTEE: The Vedas also are thoroughly opposed to idol worship, but what you have seen in Hindu temples is not idol worship but rather Deity worship. It is very easy to understand how Deity worship may at first appear as idol worship to a person who is unfamiliar with the principle behind this important devotional process. After all, the form of the Deity is crafted by a man out of some kind of material elements, and that form is later worshiped in the temple with devotion.

In the Vedas, Deity worship is an extremely important devotional process to help us develop love of God. In fact, it is one of the nine general classifications of devotional service mentioned in Sanskrit in the Vedas. It is said:

çravaëaà kértanaà viñëoù
smaraëaà päda-sevanam
arcanaà vandanaà däsyaà
sakhyam ätma-nivedanam
[bhäg. 7.5.23]

"Devotional service consists of (1) hearing about the Lord, (2) chanting His glories, (3) remembering Him, (4) serving and meditating upon His lotus feet, (5) worshiping Him, (6) praying to Him, (7) thinking oneself His eternal servant, (8) becoming His friend, and (9) surrendering everything to Him." The fifth process mentioned here, arcanaà, worshipping the Lord, refers to Deity worship.

RABBI: I still do not see the difference. The Torah also says that one should worship the Lord, but the act of worshipping idols as God is condemned. What makes the Hindu's Deity worship any different from the worship of idols so condemned in the Jewish tradition? How can man worship a form that he himself has crafted?

DEVOTEE: The difference is that God authorizes the worship of Deities. For example, if you put mail into an authorized mailbox it will be delivered to the address written on the envelope. But if you drop that mail into some box other than an authorized mailbox, it will not be delivered. Similarly, if you create some form, call it God, and worship it, all according to your own mental concoction, there will be no benefit and your act will be condemned by God. If however, you create a form according to the actual description of God's form given in the revealed scriptures, and if you worship that form according to the rules and regulations given by God in the scriptures, you will achieve excellent results. The result of that worship is love for God.

RABBI: In principle I understand that if God actually authorizes some activity, it must be correct. Still, I have difficulty understanding how a person can learn to love God by worshiping a form that He himself has created. Perhaps my difficulty is that in the Jewish scriptures, I know of no description of God's form that is detailed enough to allow someone to craft a form like it. Also, I am not familiar with any descriptions in the Jewish scriptures about how to worship such a form like a Deity. Such worship is repeatedly condemned as idolatry.

DEVOTEE: The Torah may not give a clear and detailed description of the form of God, but the Vedas do. The Vedas also give a very detailed description of the method of Deity worship. The principle is that if you want to love God, you must be able to develop some personal relationship with Him. As we have discussed several times, the purpose of religion is to develop love of God. Service to God is the symptom and means to that love. In our impure state, we are not qualified to see the original spiritual form of God and to worship Him. By His mercy He has agreed to appear in the form of His Deity. Therefore, the whole process of Deity worship gives us an opportunity to practice serving God. As the devotee renders continuous and regulated service to the Deity according to the methods authorized in the scriptures, the impurities of our heart gradually become cleansed and our natural loving relationship with the Lord is manifest. Without being able to relate to God in some personal way there is no question of learning to love Him, even though He is all pervading and can accept our offering any time or place.

RABBI: Your explanation helps me have a clearer understanding of Hindu Deity worship. As I was listening to your explanation, I remembered one verse I read, along with the commentary of Rabbi Jose. The verse said, "If they be peaceful and likewise many, and they likewise be shorn, then he shall pass away; and though I have affected thee, I will affect thee no more." [Nahum1, 12] [Zohar II, 200b] Rabbi Jose explains this verse thus, "When a people live in peace, and harbor no quarrelsome persons in there midst, God has compassion on them, and rigorous justice is not invoked against them, even though they worship idols. This is in harmony with the verse, "Ephraim is serving idols, let him alone" [Hosea. IV, 17] [Zohar II, 200b] It appears from this verse that the term idol can be used in different ways. Persons who had no faith in God and who were envious of Him preformed the idol worship that was condemned by the Lord. They were people who gave up the authorized worship of God for the worship of an unauthorized, man made idol. It is said, "They consult a wooden idol and are answered by a stick of wood. A spirit of prostitution leads them astray; they are unfaithful to their God." [Hosea IV, 12][Zohar II, 200b] That kind of worship would never lead to love of God. In fact, it could only lead one away from Him, and thus it was condemned.

DEVOTEE: Yes, Rabbi, I agree with you. The Lord is ultimately interested in the spiritual welfare of everyone. He instructs us to do that which is for our ultimate spiritual benefit and He condemns those activities that are unfavorable for us to develop our love for Him. If we serve the Deity according to the authorized process, then we will be spiritually benefited. Otherwise, we will not.

http://www.equalsouls.org/29.html

As a Catholic, I have been hypersensitive to seeing icons, paintings, statues, movies, animations of saints, angels, demons, and Hashem. This type media has projected a theater in my mind of what the Bible represents. Depictions of saints, angels, demons and Hashem get twisted into apostasy and are often used against the Living Word. A clear example is "Dominion" television series on the SyFy channel where Hashem has left and angels are at war with humans. The "Chosen One" is a supposed savior that has sexual interludes with different woman and has magical changing words on his body. The Arch Angel Michael sleeps with multiple women at a time. Then there is Micheal's brother, Gabriel, who plans the destruction for mankind. In my opinion, "Dominion" is the highest form of idolatry there is. The righteous are purposely depicted as sinners. And Hashem is depicted as Father who left his children.



The Dominion concept is not new. It continues from the 2010 film, Legion The Archangel Michael falls to Earth in Los Angeles and cuts off his wings.



Even Legion is not new. The concept stems from the 1995 film Prophecy, where Archangel Gabriel comes down to earth looking for a soul to end the stalemated war in Heaven. The war is caused by God's rejection of his celestial subjects in favor of what they consider "talking monkeys" called the human race.

Hosea 4

4:4 Do not let anyone accuse or contend against anyone else:

for my case is against you priests!

4:5 You stumble day and night,

and the false prophets stumble with you;

You have destroyed your own people!

4:6 You have destroyed my people

by failing to acknowledge me!

Because you refuse to acknowledge me,

I will reject you as my priests.

Because you reject the law of your God,

I will reject your descendants.

4:7 The more the priests increased in numbers,

the more they rebelled against me.

They have turned their glorious calling

into a shameful disgrace!

4:8 They feed on the sin offerings of my people;

their appetites long for their iniquity!

4:9 I will deal with the people and priests together:

I will punish them both for their ways,

and I will repay them for their deeds.

4:10 They will eat, but not be satisfied;

they will engage in prostitution, but not increase in numbers;

because they have abandoned the Lord

by pursuing other gods.

4:11 Old and new wine

take away the understanding of my people.

4:12 They consult their wooden idols,

and their diviner’s staff answers with an oracle.

The wind of prostitution blows them astray;

they commit spiritual adultery against their God.

4:13 They sacrifice on the mountaintops,

and burn offerings on the hills;

they sacrifice under oak, poplar, and terebinth,

because their shade is so pleasant.

As a result, your daughters have become cult prostitutes,

and your daughters-in-law commit adultery!

4:14 I will not punish your daughters when they commit prostitution,

nor your daughters-in-law when they commit adultery.

For the men consort with harlots,

they sacrifice with temple prostitutes.

It is true:

“A people that lacks understanding will come to ruin!”

4:15 Although you, O Israel, commit adultery,

do not let Judah become guilty!

Do not journey to Gilgal!

Do not go up to Beth Aven!

Do not swear, “As surely as the Lord lives!”

4:16 Israel has rebelled like a stubborn heifer!

Soon the Lord will put them out to pasture

like a lamb in a broad field!

4:17 Ephraim has attached himself to idols;

Do not go near him!

4:18 They consume their alcohol,

then engage in cult prostitution;

they dearly love their shameful behavior.

4:19 A whirlwind has wrapped them in its wings;

they will be brought to shame because of their idolatrous worship.

5:1 Hear this, you priests!

Pay attention, you Israelites!

Listen closely, O king!

For judgment is about to overtake you!

For you were like a trap to Mizpah,

like a net spread out to catch Tabor.

5:2 Those who revolt are knee-deep in slaughter,

but I will discipline them all.

5:3 I know Ephraim all too well;

the evil of Israel is not hidden from me.

For you have engaged in prostitution, O Ephraim;

Israel has defiled itself.

5:4 Their wicked deeds do not allow them to return to their God;

because a spirit of idolatry controls their heart,

and they do not acknowledge the Lord.

5:5 The arrogance of Israel testifies against it;

Israel and Ephraim will be overthrown because of their iniquity.

Even Judah will be brought down with them.

5:6 Although they bring their flocks and herds

to seek the favor of the Lord,

They will not find him –

he has withdrawn himself from them!

5:7 They have committed treason against the Lord,

because they bore illegitimate children.

Soon the new moon festival will devour them and their fields.

The territory of Ephraim contained the early centers of Israelite religion - Shechem and Shiloh. These factors contributed to making Ephraim the most dominant of the tribes in the Kingdom of Israel, and led to Ephraim becoming a synonym for the entire kingdom.

The Rabbi and I

Chapter Nineteen

COMPARITIVE ANALYSIS OF GOD'S NAMES

DEVOTEE: Rabbi, in the Vedas, Krsna is one name of the Supreme Personality of Godhead. In the Jewish tradition, is there a similar name?

RABBI: Yes. The name of God, which is most similar to Krsna, is El KNA. In Judaism, an example would be the name of Rabbi Nehuniah ben HaKana. The name HaKana is one of the combinations of the forty-two names of God. Its formation is almost identical with the name YHVA (Jehovah). YHVA is made up of four Hebrew letters- Yod He VA He. Yod and Va are considered to be names of God. The He represents the primal female principle who is referred to as the Shekinah, My beloved. Kana is the male principle and its root is in the name of God EL KANA.

DEVOTEE: In the Hare Krsna mantra, Hare is the vocative form of the word Hara that represents the energy of God, which is feminine. So it seems very significant that in both the Jewish and the Vedic traditions, God is not alone but is always with His female pleasure energy. The word Harä is a form of addressing the energy of the Lord, and the words Krsna and Rama are personal forms of addressing God Himself. In this connection, Rama can refer to either Lord Balaräma or to Lord Rämacandra. The incarnation of God, Väsudeva expands from Lord Balaräma and Lord Rämacandra is an incarnation of Väsudeva.

In a conversation with a Benedictine monk in Germany in 1974, our spiritual master, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, discussed the similarity between the names Krsna and Christ. He pointed out that the Greek word Kristos means Christ or "the anointed one".

RABBI: Kana (KNA) is also the name one should meditate on during morning meditation, Mondays. The significance being that on Monday, the heavens and Earth were created. God as the Supreme Creator is the King of His creation and the name KNA refers to the Supreme King, God.

DEVOTEE: This is very interesting, because the name Kana is an intimate name for Lord Krishna in the Vedic literature.

RABBI: This is considered to be the most intimate name for God in the Old Testament. Where it is translated, "I am a jealous God, have no other gods before you", the literal Hebrew translation is, "My name is EL KNA, have no other gods before you."

The Greek word Krista is a derivation of KNA, and in English the word Christ, is the best-known example of the inner meanings of the name. The Son of God, taking His Father's name, as His last name.

On Monday, you must intertwine the associated name "KRE ShTN" as explained by Rabbi Aryeh Kapln, in Meditation and the Kabbalah.

DEVOTEE: Jesus said to glorify the holy name of God and that name is Christ or, by a different pronunciation, Krsna. The essential principle is to glorify and chant the holy names of God.

http://www.equalsouls.org/19.html

 

There is little difference between the words Hodim,Hindus, and Yehodim, Jews. The words are nearly identical, separated just by the letter yod, the y. This is significant in itself because the yod is the tiniest letter in the Hebrew alphabet. These two letters, yod and he, spell God in the Hebrew language

http://defence.pk/threads/hinduism-and-judaism-similarities.21842/#ixzz3AcGXcAnL

Hindu-Jewish Leadership Summit

The world's first Jewish-Hindu interfaith leadership summit, spearheaded by Hindu organizations in India and Jewish organizations in Israel, as well as the American Jewish Committee, was held in New Delhi on February 2007. The chief Rabbi of Israel, Yona Metzger, was actively involved in the dialogue, together with Swami Dayanand Saraswati. They stated that "The Jewish and Hindu communities are committed to the ancient traditions of Judaism and Hindu dharma respectively, and have both, in their own ways, gone through the painful experiences of persecution, oppression and destruction."Mertzger quoted:

We have close behaviors, and belief in the same G-d. You will see from the speeches of the Rabbis, that there are so many similar customs, even though we live on different sides of the world. The word for India in Hebrew is “Hodu”. “Hodu” means to appreciate and thank. I have to thank you for your behavior to my brothers for the 2,000 years that they were here, in India, safely and without any problems. We are a nation that has suffered in history; a lot of nations hated us because we chose to keep our tradition. We only wanted to live our own life, and believe in the God that we believe in, and worship him in the way that we always did. Millions of our fathers and mothers were killed because they believed in God and behaved like Jews. That is why we need to appreciate the fact that our brothers lived here in your country safely. You gave them all the honor and respect they deserved. Most importantly, they are still alive. They are small in number but they love you and appreciate you. It is an honor you have done to us. India is a temple to all religions, and the word anti-Semitic is unknown to you.

http://www.scribd.com/doc/9885047/1st-Hindu-Jewish-Summit-Report

A second Hindu-Jewish summit took place in Jerusalem in February 2008. There, the Jewish delegation accepted that true Hindus accept One Supreme Being and do not think that the representations used in worship are idols. Despite snowy weather in Jerusalem, the Hindu delegation visited and said their prayers at the Kotel, also known as the Western Wall, one of the holiest sites for Jews.

In June 2009, another Hindu-Jewish interfaith meet was held in New York and Washington. The International Hindu-Jewish Leadership Dialogue was hosted by the American Jewish Committee, the Hindu American Foundation, and the Hindu Dharma Acharya Sabha and was sponsored by the World Council of Religious Leaders. It began with a lunch and presentations amid saffron-robed swamis, dark-suited rabbis, and Hindu lay leaders wearing lapel pins combining the Israeli, Indian, and American flags.

In August 2007, a delegation of the All India Organization of Imams and Mosques led by Maulana Jamil Ilyas visited Israel. The Israel visit followed a trip by Jewish rabbis to Delhi for an inter-faith meeting.

Maulana Jamil Ilyasi, president of the All India Organization of Imams and Mosques, stated "I was pleasantly surprised to know that the Sharia (Islamic law) is being supported by the Israeli government; whereas, in India, only local Muslims implement it. That is unique." Ilyasi was apparently referring to the existence of government-sanctioned Islamic courts in the Israeli justice system, which handle marriage, divorce and conversion issues for Muslim Israelis. Similar religious courts exist for Jews and Christians. The visit was organized by the American Jewish Council. The visit was touted as a dialogue of democracies.

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

1 Peter 3

3:8 Finally, all of you be harmonious, sympathetic, affectionate, compassionate, and humble.

3:9 Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing.

3:10 For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit.

3:11 And he must turn away from evil and do good;

he must seek peace and pursue it.

3:12 For the eyes of the Lord are upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil.

In Purola a a great bird-shaped altar of Garuda was found dating approximately 100 BC to 200 years after Jesus. This dates the Agnicayana rite as being at least 1800 years old.

The ancient site at Purola is located on the left bank of river Kamal. The excavation yielded the remains of Painted Grey Ware (PGW) from the earliest level alongwith other associated materials include terracotta figurines, beads, potter-stamp, the dental and femur portions of domesticated horse (Equas Cabalus Linn). The most important finding from the site is a brick alter identified as Syenachiti by the excavator. The structure is in the shape of a flying eagle Garuda, head facing east with outstretched wings. In the center of the structure is the chiti is a square chamber yielded remains of pottery assignable to circa first century B.C. to second century AD. In addition copper coin of Kuninda and other material i.e. ash, bone pieces etc and a thin gold leaf impressed with a human figure tentatively identified as Agni have also been recovered from the central chamber.

http://bharatkalyan97.blogspot.com/2011/11/syena-orthography.html

The name "bonfire" is derived from the fact that bonfires (bone fire) were originally fires in which bones were burned. In India, particularly in Punjab, people gather around a bonfire and eat peanuts and sweets during the festival of Lohri to celebrate the winter solstice which occurred during the Indian month of Magh. People have bonfires on communal land. If there has been a recent wedding or a new born in the family, people will have a bonfire outside their house to celebrate this event. The festival falls in the second week of January every year.

In Israel, on the eve of Lag BaOmer, bonfires are lit on to commemorate the Mishnaic sage Rabbi Shimon Bar Yochai who according to tradition died on Lag BaOmer. Rabbi Shimon Bar Yochai is accredited with having composed the Kabalistic work The Zohar (literally "The Shining" - hence the custom of lighting fire to commemorate him). The main celebration takes place at Rabbi Shimon's tomb on Mt. Meron in northern Israel, but all over the country bonfires are lit in open spaces. Linked by Modern Jewish tradition to the Bar Kokhba Revolt against the Roman Empire (132-135 CE), Lag BaOmer is very popularly observed and celebrated as a symbol for the fighting Jewish spirit. As Lag Ba'Omer draws near, children begin collecting material for the bonfire: wood boards and planks, old doors, and anything else made of wood. On the night itself, families and friends gather round the fires and youths will burn their bonfires till daybreak.

Rabbi Maimonides knew that Jews had come to conceptualize the world as an enchanted universe, governed by occult affinities. Maimonides book, "The Guide for the Perplexed" begins with his thesis against anthropomorphism (the attribution of human characteristics or behavior to Hashem). In the Bible, one can find many expressions that refer to God in human terms, for instance the "hand of G-d." Maimonides was strongly against what he believed to be a heresy present in unlearned Jews who then assume Hashem to be corporeal (or even possessing positive characteristics).

Guide for the Perplexed

Chapter II

I must premise that every Hebrew knows that the term Elohim is a homonym, and denotes God, angels, judges, and the rulers of countries, and that Onkelos the proselyte explained it in the true and correct manner by taking Elohim in the sentence, "and ye shall be like Elohim" (Gen. iii. 5) in the last-mentioned meaning, and rendering the sentence "and ye shall be like princes."

Guide for the Perplexed

Chapter V

WHEN the chief of philosophers (Aristotle) was about to inquire into some very profound subjects, and to establish his theory by proofs, he commenced his treatise with an apology, and requested the reader to attribute the author's inquiries not to presumption, vanity, egotism, or arrogance, as though he were interfering with things of which he had no knowledge, but rather to his zeal and his desire to discover and establish true doctrines, as far as lay in human power. We take the same position, and think that a man, when he commences to speculate, ought not to embark at once on a subject so vast and important; he should previously adapt himself to the study of the several branches of science and knowledge, should most thoroughly refine his moral character and subdue his passions and desires, the offspring of his imagination; when, in addition, he has obtained a knowledge of the true fundamental propositions, a comprehension of the several methods of inference and proof, and the capacity of guarding against fallacies, then he may approach the investigation of this subject. He must, however, not decide any question by the first idea that suggests itself to his mind, or at once direct his thoughts and force them to obtain a knowledge of the Creator, but he must wait modestly and patiently, and advance step by step.

In this sense we must understand the words "And Moses hid his face, for he was afraid to look upon God" (Exod. iii. 6), though retaining also the literal meaning of the passage, that Moses was afraid to gaze at the light which appeared to his eye; but it must on no account be assumed that the Being which is exalted far above every imperfection can be perceived by the eye. This act of Moses was highly commended by God, who bestowed on him a well deserved portion of His goodness, as it is said: "And the similitude of the Lord shall he behold" (Num. xii. 8). This, say our Sages, was the reward for having previously hidden his face, lest he should gaze at the Eternal. (Talm. B. Berakot Fa.)

But "the nobles of the Children of Israel" were impetuous, and allowed their thoughts to go unrestrained: what they perceived was but imperfect. Therefore it is said of them, "And they saw the God of Israel, and there was under his feet," etc. (Exod. xxiv. 10); and not merely, "and they saw the God of Israel"; the purpose of the whole passage is to criticize their act of seeing and not to describe it. They are blamed for the nature of their perception, which was to a certain extent corporeal--a result which necessarily followed, from the fact that they ventured too far before being perfectly prepared. They deserved to perish, but at the intercession of Moses this fate was averted by God for the time. They were afterwards burnt at Taberah, except Nadab and Abihu, who were burnt in the Tabernacle of the congregation, according to what is stated by authentic tradition. (Midr. Rabba ad locum.)

If such was the case with them, how much more is it incumbent on us who are inferior, and on those who are below us, to persevere in perfecting our knowledge of the elements, and in rightly understanding the preliminaries which purify the mind from the defilement of error: then we may enter the holy and divine camp in order to gaze: as the Bible says, "And let the priests also, which come near to the Lord, sanctify themselves, lest the Lord break forth upon them" (Exod. xix. 22). Solomon, also, has cautioned all who endeavour to attain this high degree of knowledge in the following figurative terms, "Keep thy foot when thou goest to the house of God" (Eccles. iv. 17).

I will now return to complete what I commenced to explain. The nobles of the Children of Israel, besides erring in their perception, were, through this cause, also misled in their actions: for in consequence of their confused perception, they gave way to bodily cravings. This is meant by the words, "Also they saw God and did eat and drink" (Exod. xxiv. 11). The principal part of that passage, viz., "And there was under his feet as it were a paved work of a sapphire stone" (Exod. xxiv. 10), will be further explained in the course of the present treatise (ch. xxviii.). All we here intend to say is, that wherever in a similar connection any one of the three verbs mentioned above occurs, it has reference to intellectual perception, not to the sensation of sight by the eye: for God is not a being to be perceived by the eye.

It will do no harm, however, if those who are unable to comprehend what we here endeavour to explain should refer all the words in question to sensuous perception, to seeing lights created [for the purpose], angels, or similar beings.

Maimonides attempted reformation failed because he did not accept Jesus as his savior and provoked a kabbalistic counter-reformation which has spread throughout the world's great religions, mystery schools, and secret societies.

John 5

5:31 “If I testify about myself, my testimony is not true.

5:32 There is another who testifies about me, and I know the testimony he testifies about me is true.

5:33 You have sent to John, and he has testified to the truth.

5:34 (I do not accept human testimony, but I say this so that you may be saved.)

5:35 He was a lamp that was burning and shining, and you wanted to rejoice greatly for a short time in his light.

5:36 “But I have a testimony greater than that from John. For the deeds that the Father has assigned me to complete – the deeds I am now doing – testify about me that the Father has sent me.

5:37 And the Father who sent me has himself testified about me. You people have never heard his voice nor seen his form at any time,

5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

5:39 You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me,

5:40 but you are not willing to come to me so that you may have life.

5:41 “I do not accept praise from people,

5:42 but I know you, that you do not have the love of God within you.

5:43 I have come in my Father’s name, and you do not accept me. If someone else comes in his own name, you will accept him.

5:44 How can you believe, if you accept praise from one another and don’t seek the praise that comes from the only God?

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope.

5:46 If you believed Moses, you would believe me, because he wrote about me.

5:47 But if you do not believe what Moses wrote, how will you believe my words?”

Deuteronomy 18

18:15 The Lord your God will raise up for you a prophet like me from among you – from your fellow Israelites; you must listen to him.

18:16 This accords with what happened at Horeb in the day of the assembly. You asked the Lord your God: “Please do not make us hear the voice of the Lord our God any more or see this great fire any more lest we die.”

18:17 The Lord then said to me, “What they have said is good.

18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command.

18:19 I will personally hold responsible anyone who then pays no attention to the words that prophet speaks in my name.

This Kabbalist secular model allows one to navigate through tarot, sephiroth, Buddhic realms, Hindu realms, alchemy, astrology, and philosophy.


2007 Hindu-Jewish Leadership Summit

I offer my Pranams to the respected delegation of the Jewish community, the learned Rabbis, and the esteemed Hindu Dharma Acharya Sabha Swamijis. Both our civilizations have been the targets of terrorism. Both have been persecuted for many centuries.Our two communities have many common concerns. We are both victims of proselytization and mass conversion programs of our people, and yet both our communities do not convert people from other faiths. Unlike the Hindus,the Jewish community is more organized, and has made its presence felt, and its voice heard worldwide. Hindus can learn from this proactive behavior.

Time and again, the Hindus have demonstrated the power of non-violence as a force of social change.This is perhaps something to consider in-depth. Another concern is press representation. Sometimes Hindus and Hinduism are represented in the mediain very bad taste, raking up sensitive issues, with intent to malign the reputation of the Hindus, and attempting to divide the community by derogatory remarks. Our Jewish friends can help in countering the distortions of Hinduism by vested interests in other parts of the world. We hear that even some of the books of the sixth and seventh grades in the west have derogatory references to our culture. There is a tendency to label all Hindus as “right wing”. These are some concerns that we can work together to explore.

http://www.scribd.com/doc/9885047/1st-Hindu-Jewish-Summit-Report

Agni (Sanskrit: अग्नि), (Tamil அக்கினி) is a Hindu deity, one of the most important of the Vedic gods. He is the god of fire and the acceptor of sacrifices. The sacrifices made to Agni go to the deities because Agni is a messenger from and to the other gods. He is ever-young, because the fire is re-lit every day, and also immortal.

India and Israel have increased co-operation in military and intelligence ventures since the establishment of diplomatic relations. The rise of Islamic extremist terrorism in both nations has generated a strong strategic alliance between the two. India recently launched a military satellite for Israel through its Indian Space Research Organization.

http://www.iai.co.il/2013/22031-en/IAI.aspx

In 1997, Israel's President Ezer Weizman became the first head of the Jewish state to visit India. He met with Indian President Shankar Dayal Sharma, Vice President K.R. Narayanan and Prime Minister H.D. Deve Gowda. Weizman negotiated the first weapons deal between the two nations, involving the purchase of Barak 1 vertically-launched surface-to-air (SAM) missiles from Israel. The Barak-1 has the ability to intercept anti-ship missiles such as the Harpoon. The purchase of the Barak-1 missiles from Israel by India was a tactical necessity since Pakistan had purchased Lockheed P-3 Orion maritime surveillance aircraft and 27 Harpoon sea-skimming anti-ship missiles from the United States. Israel was one of the selected few nations, a group that also included France and Russia, that did not condemn India's 1998 Pokhran-II nuclear tests.

Israel Aerospace Industries Ltd signed a US $2.5 billion deal with India in 2007 to develop an anti-aircraft system and missiles for the country, in the biggest defence contract in the history of Israel at the time. IAI CEO Yitzhak Nissan visited India to finalise the agreement with heads of the defence establishment and the country's president. IAI is developing the Barak 8 missile for the Indian Navy and Indian Air Force which is capable of protecting sea vessels and ground facilities from aircraft and cruise missiles. The missile has a range of over 70 kilometres. The missile will replace the current obsolete Russian system used by India.

In 2008, Israel surpassed Russia as the largest arms supplier to India.

Having vehemently opposed the testing of Agni or the deployment of Prithvi, United States is unlikely to be indifferent over Israeli willingness to transfer its Jericho expertise. American criticisms of Israeli export of Lavi technology to China become hollow if it is indifferent toward similar ventures with India. The American ability to override sensitive Israeli commitments to India would be much larger than those exhibited over Russia’s attempts to sell cryogenic engines in 1993. Political proximity has not immunized Israel from American displeasure and threats of sanctions.

Hence, Indo-Israeli security relations would have to be coordinated with the United States. Prior understanding and transparency with Washington becomes essential. Direct or indirect involvement of American companies in Indo-Israeli joint ventures might partially ease the situation.

http://www.gloria-center.org/1998/05/kumaraswamy-1998-05-06/

Jericho is a general designation given to the Israeli ballistic missiles. The name is taken from the first development contract for the Jericho I signed between Israel and Dassault in 1963, with the codename as a reference to the Biblical city of Jericho. As is true for most Israeli unconventional weapons systems, exact details are highly classified though there is observed test data, public statements by government officials, and details in open literature especially about the Shavit satellite launch vehicle. The later Jericho family development is related to the Shavit and Shavit II space launch vehicles believed to be derivatives of the Jericho II IRBM and which preceded the development of the Jericho III ICBM. Additional insight into the Jericho program is given by the South African series of missiles which the RSA-3 are believed to be licensed copies of the Jericho II/Shavit and the RSA-4 used part of these systems in their stack with a heavy first stage, after the declaration and disarming of the South African nuclear program the RSA series missiles were offered commercially as satellite launch vehicles where the advertised specifications became part of the public knowledge. The civilian space launch version of the Jericho, the Shavit has been studied in an air launched version piggybacked on a Boeing 747 similar to a US experimental launch of the Minuteman ICBM from a C-5 Galaxy.

Joshua 6

6:15 On the seventh day they were up at the crack of dawn and marched around the city as before – only this time they marched around it seven times.

6:16 The seventh time around, the priests blew the rams’ horns and Joshua told the army, “Give the battle cry, for the Lord is handing the city over to you!

6:17 The city and all that is in it must be set apart for the Lord, except for Rahab the prostitute and all who are with her in her house, because she hid the spies we sent.

6:18 But be careful when you are setting apart the riches for the Lord. If you take any of it, you will make the Israelite camp subject to annihilation and cause a disaster.

6:19 All the silver and gold, as well as bronze and iron items, belong to the Lord. They must go into the Lord’s treasury.”

6:20 The rams’ horns sounded and when the army heard the signal, they gave a loud battle cry. The wall collapsed and the warriors charged straight ahead into the city and captured it.

6:21 They annihilated with the sword everything that breathed in the city, including men and women, young and old, as well as cattle, sheep, and donkeys.

6:22 Joshua told the two men who had spied on the land, “Enter the prostitute’s house 39 and bring out the woman and all who belong to her as you promised her.”

6:23 So the young spies went and brought out Rahab, her father, mother, brothers, and all who belonged to her. They brought out her whole family and took them to a place outside the Israelite camp.

6:24 But they burned the city and all that was in it, except for the silver, gold, and bronze and iron items they put in the treasury of the Lord’s house.

6:25 Yet Joshua spared Rahab the prostitute, her father’s family, and all who belonged to her. She lives in Israel to this very day because she hid the messengers Joshua sent to spy on Jericho.

6:26 At that time Joshua made this solemn declaration:

“The man who attempts to rebuild this city of Jericho will stand condemned before the Lord. He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!”

6:27 The Lord was with Joshua and he became famous throughout the land.

The Man burns during the Burning Man 2013 arts and music festival in the Black Rock Desert of Nevada, on August 31, 2013.



http://www.burningman.com/

Burning Man Image Gallery

G - d

evil

adultery

fornification

idolatry

magical arts

witchcraft

pride

boastfulness

exaltation



Burning Man has spread to Israel. The 2014 theme was Genesis.

http://midburn.com



This ancient symbol, most commonly known as the Hamsa (Chamsa) or Hamesh hand, is used as a protective amulet by both Jews and Muslims.



Early use of the hamsa has been traced to ancient Mesopotamia (modern day Iraq).

A universal sign of protection, the image of the open right hand is seen in Mesopotamian artifacts in the amulets of the Qāt Ištar and the Qāt Inana and in the Buddha's gesture (mudrā) of teaching and protection.

The first known use of the hamsa can be traced to the civilization of Phoenicia that spread across the Mediterranean between 1550 – 330 BCE. The Phoenicians used an image of the hand to represent Tanit (Tinnit and Tannou), chief patron goddess of their capital Carthage alongside her consort Ba`al Hammon. Tanit was controller of the lunar cycle. With time, her hand became a protective amulet in its own right and was used to ward off the evil eye, one of the oldest manifestations of human fear.

In today's Tunisia it is customary to invoke "Oumek Tannou" (Mother Tannou) the years of drought to bring rain; just as we speak of "Baali" farming, for non-irrigated farming, to say that it only depends on god Ba`al Hammon

Tanit was also a Punic goddess and adopted by the Berber people.

Tanit e was equivalent to the moon-goddess Astarte, and later worshipped in Roman Carthage in her Romanized form as Dea Caelestis, Juno Caelestis or simply Caelestis.

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

The Hamsa can on two mosaics found in the Catholic Basilica of San Vitale in Ravenna, Italy. The first, Hamsa over Moses (Top left mosaic). The second, Hamsa over Abel and Melchisedec (middle mosaic)



http://www.shanemcauliffe.com/category/italy/

Ask the Rabbi

14 January 1995; Issue #51

What is an "Ayin Hara"?

The belief in Ayin Hara is not a superstition but is well founded on references from the earliest Jewish texts. Sarah "gives" Hagar an Ayin Hara, causing her to miscarry her first pregnancy. Yaakov warns his sons not to be seen together so as not to incur Ayin Hara. Another example is King Saul's jealousy of the future King David who is credited with greater military prowess and "gives" him an Ayin Hara.

The Talmud quotes Rabbi Yochanan as saying "I am a descendant of Yosef over whom Ayin Hara had no control." The Talmud also says that fish represent a form of life that is free of the influence of Ayin Hara. According to one opinion of the Talmud, a first-born daughter prevents Ayin Hara from affecting the family.

Ayin Hara also has Halachic ramifications. The Talmud states that it is forbidden to stand in a neighbor's field when the crops are fully grown. Rashi explains that this is forbidden because of Ayin Hara.

Rabbi Eliyahu Dessler in a letter to his father asked "Where is the justice in a system that causes people to suffer for the jealousies of others?" Rabbi Dessler answered that what happens is the following:

One person who has what another person lacks is "careless" and lets the other person see what he has. This causes pain to the other person, and his cry goes up to the Heavenly court.

The lesson in all of this is that we must learn to be sensitive to others, and not flaunt what we have. Many people yearn to have what others have, and suffer real pain when they see others casually flaunt those things. True, they shouldn't be jealous, but we cannot expect everyone to be a Tzaddik. Divine justice demands retribution for causing this pain to another person.

You mention that you say "Bli Ayin Hara" (literally "Without the Evil Eye"). In Yiddish it is rendered as "Ken Ayin Hara." We say this as a prayer to Hashem, so that if there are any silent cries going up to the Heavenly court, He will not listen to them, and He will protect us from any harm. There are other Ayin Hara "antidotes" such as tying red strings around one's wrist, and the "Hamsa" ("Five-Fingers"). Be careful not to use any remedy or prevention unless it is commonly used by Jews, since some practices are forms of witchcraft. The best protection is to behave modestly and with a genuine concern for the feelings of others.

Sources:

Bereshit 16:5, Rashi.
Bereshit 42:5, Rashi.
Shmuel 1,18:9.
Tractate Berachot - 20a.
Tractate Bava Batra - 141a.
Tractate Bava Batra - 2b.
Rabbi Eliyahu Dessler - Michtav M'Eliyahu, vol. 3, pp.313-314; vol. 4, pp.5-6.

http://ohr.edu/ask/ask051.htm

According to tradition, a red string is wound around the stone marker over Rachel's grave seven times, while reciting various Hebrew prayers. Including Psalm 33, the mystical prayer Ana B'Koach and Asher Yatzar. The string is then cut into bracelet size lengths and is worn on the left hand as a symbolic request for spiritual and physical protection and blessings.

Psalm 33

33:1 You godly ones, shout for joy because of the Lord!

It is appropriate for the morally upright to offer him praise.

33:2 Give thanks to the Lord with the harp!

Sing to him to the accompaniment of a ten-stringed instrument!

33:3 Sing to him a new song!

Play skillfully as you shout out your praises to him!

33:4 For the Lord’s decrees are just,

and everything he does is fair.

33:5 The Lord promotes equity and justice;

the Lord’s faithfulness extends throughout the earth.

33:6 By the Lord’s decree the heavens were made;

by a mere word from his mouth all the stars in the sky were created.

33:7 He piles up the water of the sea;

he puts the oceans in storehouses.

33:8 Let the whole earth fear the Lord!

Let all who live in the world stand in awe of him!

33:9 For he spoke, and it came into existence,

he issued the decree, and it stood firm.

33:10 The Lord frustrates the decisions of the nations;

he nullifies the plans of the peoples.

33:11 The Lord’s decisions stand forever;

his plans abide throughout the ages.

33:12 How blessed is the nation whose God is the Lord,

the people whom he has chosen to be his special possession.

33:13 The Lord watches from heaven;

he sees all people.

33:14 From the place where he lives he looks carefully

at all the earth’s inhabitants.

33:15 He is the one who forms every human heart,

and takes note of all their actions.

33:16 No king is delivered by his vast army;

a warrior is not saved by his great might.

33:17 A horse disappoints those who trust in it for victory;

despite its great strength, it cannot deliver.

33:18 Look, the Lord takes notice of his loyal followers,

those who wait for him to demonstrate his faithfulness

33:19 by saving their lives from death

and sustaining them during times of famine.

33:20 We wait for the Lord;

he is our deliverer and shield.

33:21 For our hearts rejoice in him,

for we trust in his holy name.

33:22 May we experience your faithfulness, O Lord,

for 34 we wait for you.

No amulet or charm can protect the evil doer.

Isaiah 47

47:8 So now, listen to this,

O one who lives so lavishly,

who lives securely,

who says to herself,

‘I am unique! No one can compare to me!

I will never have to live as a widow;

I will never lose my children.’

47:9 Both of these will come upon you

suddenly, in one day!

You will lose your children and be widowed.

You will be overwhelmed by these tragedies,

despite your many incantations

and your numerous amulets.

47:10 You were complacent in your evil deeds;

you thought, ‘No one sees me.’

Your self-professed wisdom and knowledge lead you astray,

when you say, ‘I am unique! No one can compare to me!’

47:11 Disaster will overtake you;

you will not know how to charm it away.

Destruction will fall on you;

you will not be able to appease it.

Calamity will strike you suddenly,

before you recognize it.

47:12 Persist in trusting your amulets

and your many incantations,

which you have faithfully recited since your youth!

Maybe you will be successful –

maybe you will scare away disaster.

47:13 You are tired out from listening to so much advice.

Let them take their stand –

the ones who see omens in the sky,

who gaze at the stars,

who make monthly predictions –

let them rescue you from the disaster that is about to overtake you!

47:14 Look, they are like straw,

which the fire burns up;

they cannot rescue themselves

from the heat of the flames.

There are no coals to warm them,

no firelight to enjoy.

47:15 They will disappoint you,

those you have so faithfully dealt with since your youth.

Each strays off in his own direction,

leaving no one to rescue you

The Prophet King David stated that it is Hashem's angels who protect the godly from evil.

Psalms 34

I will praise the Lord at all times;

my mouth will continually praise him.

34:2 I will boast in the Lord;

let the oppressed hear and rejoice!

34:3 Magnify the Lord with me!

Let’s praise his name together!

34:4 I sought the Lord’s help and he answered me;

he delivered me from all my fears.

34:5 Those who look to him for help are happy;

their faces are not ashamed.

34:6 This oppressed man cried out and the Lord heard;

he saved him from all his troubles.

34:7 The Lord’s angel camps around

the Lord’s loyal followers and delivers them.

34:8 Taste and see that the Lord is good!

How blessed is the one who takes shelter in him!

34:9 Remain loyal to the Lord, you chosen people of his,

for his loyal followers lack nothing!

34:10 Even young lions sometimes lack food and are hungry,

but those who seek the Lord lack no good thing.

34:11 Come children! Listen to me!

I will teach you what it means to fear the Lord.

34:12 Do you want to really live?

Would you love to live a long, happy life?

34:13 Then make sure you don’t speak evil words

or use deceptive speech!

34:14 Turn away from evil and do what is right!

Strive for peace and promote it!

34:15 The Lord pays attention to the godly

and hears their cry for help.

34:16 But the Lord opposes evildoers

and wipes out all memory of them from the earth.

34:17 The godly cry out and the Lord hears;

he saves them from all their troubles.

34:18 The Lord is near the brokenhearted;

he delivers those who are discouraged.

34:19 The godly face many dangers,

but the Lord saves them from each one of them.

34:20 He protects all his bones;

not one of them is broken.

34:21 Evil people self-destruct;

those who hate the godly are punished.

34:22 The Lord rescues his servants;

all who take shelter in him escape punishment.

The evil eye turns the fictional hero Anakin Skywalker to villain Darth Vader.

Luke 11

11:33 “No one after lighting a lamp puts it in a hidden place or under a basket, but on a lamp stand, so that those who come in can see the light.

11:34 Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light, but when it is diseased, your body is full of darkness.

11:35 Therefore see to it that the light in you is not darkness.

11:36 If then your whole body is full of light, with no part in the dark, it will be as full of light as when the light of a lamp shines on you.”

What you choose, is what you will become. This Hashem given liberty constantly crosses our path throughout life.

The hero becomes the villain becomes the hero.

The fictional Darth Vader reverts back to being Anakin Skywalker.



The conversion of Saint Paul by Luca Giordano (1690), Museum of Fine Arts of Nancy, France.



http://mban.nancy.fr/

The Conversion of Paul, in spite of his attempts to completely eradicate Christianity, is seen as evidence of the power of Divine Grace, with "no fall so deep that grace cannot descend to it" and "no height so lofty that grace cannot lift the sinner to it." It also demonstrates "God's power to use everything, even the hostile persecutor, to achieve the divine purpose.

Galatians 1

1:11 Now I want you to know, brothers and sisters, that the gospel I preached is not of human origin.

1:12 For I did not receive it or learn it from any human source; instead I received it by a revelation of Jesus Christ.

1:13 For you have heard of my former way of life in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

1:14 I was advancing in Judaism beyond many of my contemporaries in my nation, and was extremely zealous for the traditions of my ancestors.

1:15 But when the one who set me apart from birth and called me by his grace was pleased

1:16 to reveal his Son in me so that I could preach him among the Gentiles, I did not go to ask advice from any human being,

1:17 nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia, and then returned to Damascus.

1:18 Then after three years I went up to Jerusalem to visit Cephas and get information from him, and I stayed with him fifteen days.

1:19 But I saw none of the other apostles except James the Lord’s brother.

1:20 I assure you that, before G - d, I am not lying about what I am writing to you!

1:21 Afterward I went to the regions of Syria and Cilicia.

1:22 But I was personally unknown to the churches of Judea that are in Christ.

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news of the faith he once tried to destroy.”

1:24 So they glorified God because of me.

1 John 2

2:15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him,

2:16 because all that is in the world (the desire of the flesh and the desire of the eyes and the arrogance produced by material possessions) is not from the Father, but is from the world.

2:17 And the world is passing away with all its desires, but the person who does the will of God remains forever.

Eyes Find Evil and Death

Genesis 3

3:2 The woman said to the serpent, “We may eat of the fruit from the trees of the orchard;

3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, or else you will die.’”

3:4 The serpent said to the woman, “Surely you will not die,

3:5 for God knows that when you eat from it your eyes will open and you will be like divine beings who know good and evil.”

3:6 When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it.

3:7 Then the eyes of both of them opened, and they knew they were unclothed; so they sewed fig leaves together and made coverings for themselves.

Psalm 50

50:16 God says this to the evildoer:

“How can you declare my commands,

and talk about my covenant?

50:17 For you hate instruction

and reject my words.

50:18 When you see a thief, you join him;

you associate with men who are unfaithful to their wives.

50:19 You do damage with words,

and use your tongue to deceive.

50:20 You plot against your brother;

you slander your own brother.

50:21 When you did these things, I was silent,

so you thought I was exactly like you.

But now I will condemn you

and state my case against you!

50:22 Carefully consider this, you who reject God!

Otherwise I will rip you to shreds

and no one will be able to rescue you.

50:23 Whoever presents a thank-offering honors me.

To whoever obeys my commands, I will reveal my power to deliver.

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

I want to go further into the origins of the evil eye. It appears the left eye is evil and the right eye is good according to the Sefer Yetzirah, was writen around 200 AD.

Oldest reference to the "Sefer Yetzirah" is mentioned in the Talmud. Haggigah 12a

According to Sefer Yetzirah, each month of the Jewish year has a letter of the Hebrew alphabet, a zodiac sign, one of the twelve tribes of Israel, a sense, and a controlling limb of the body that correspond to it.

Introduction

Tevet is the tenth of the twelve months of the Jewish calendar.

Tevet begins with the last days of Chanukah (which climax with its culminating, eighth dayZot Chanukah). Its tenth daythe tenth day of the tenth month (the tenth shall be holy to G-d)is a fast day, in commemoration of the siege of Jerusalem, the beginning of the destruction of the Temple.

Letter: Ayin (ע)

The letter ayin means eye. The month of Tevet is the month of the rectification and nullification of the evil eye. The word Tevet itself comes from tov, good, referring to tov ayin, the goodly eye (the source of the power of blessing, as it is said: the goodly eye shall bless). This rectification begins with the gazing at the Chanukah candles (especially when they are complete on the eighth day).

All destructive process begins with the evil eye of hatred, the hatred of the profane to the holy (the secret of ten, the holy number, as mentioned above). From hatred comes anger, the fire of destruction. The middle letter of kaas, anger, is the letter ayin. The negative kaas must first be rectified to its positive correspondent, as will be explained presently.

Mazal: Capricorn (Gedi, the kid)

Our sages teach us that at the age of ten (an allusion to the tenth month, the level of ten in general) a child jumps like a goat. (Midrash Kohelet) The playful nature of jumping up and down like a goat reflects an important stage in the growing-up process. The month of Tevet, the month of the tribe of Dan, relates to the growing-up process, from a state of immaturity to a state of maturity.

Immaturity is characterized by the evil eye, while maturity is characterized by the good eye. Gedi = 17 = tov, good (the good eye). One must play (and jump up and down like a goat) in order to rectify and sweeten the anger latent in ones animal soul.

Tribe: Dan

The tribe of Dan represents the initial state of immaturity in the soul that grows-up during the month of Tevet. Dan means to judge. Initially, he judges reality and others critically, with severe judgment (the evil eye). This is the nature of one who is spiritually immature. Dan is likened to a snake, who bites with the venom of anger. The evil eye is the eye of the snake.

The rectification of Dan is his engaging in the battle of holy anger against evil anger. Our sages teach us that only one from the soul-root of Dan can spontaneously jump up and kill the evil snakeone like him, killed him.

Nachash (snake) = 358 = Mashiach. The holy power of Dan reflects a spark of Mashiach. In the Zohar we are taught that the commander-in-chief of the army of Mashiach will come from the tribe of Dan.

Sense: Anger

The sense of holy anger, or righteous indignation (the rectification of the month of Tevet) is the ability of the soul to arouse ones good inclination to become angry at ones evil inclination. This our sages teach us in their commentary on the verse in Psalms: Be angry and dont sin.

Positive anger expresses the deepest care and concern of the soul that reality become good. Though even to this anger there is a certain element of immaturity (for absolute maturity, that of the Creator of reality, sees [with the ayin of Tevet] all as good), nonetheless, of it is said:

for Israel is [behaves as] a lad, and [therefore] I [G-d] love him.

In Chassidut we are taught that one must direct his left (evil) eye towards himself (with the holy anger of his innate good against his innate evil), to lower and subdue his ego, while simultaneously directing his right (good) eye towards outer reality (by which power he helps reality perfect itself).

Controller: Liver

The sages teach us that the liver is angry. The function of the liver [kaved, in Hebrew] is to purify the blood with which it is saturated. In Kabbalah, the liver corresponds to the primordial snake, whose rectification is personified by Dan. (The three rulers of the body and soul are the brain, the heart, and the liver, which correspond to Adam, Eve, and the snake, respectively).

The snake, in Kabbalah, represents the initial state of immaturity of the soul, as characterized by the unrectified attribute of anger. The venom of the snake is hot (see above, the month of Cheshvan), like the fire of anger. When converted to the good, the fire (and blood of the liver) serve to warm the cold month of Tevet.

Kaved = 26 = Havayah. This reflects the secret mentioned above, that the sum of the four months which fast over the destruction of the Temple (by the venom of the primordial snake), which culminate in Tevet, together equal 26. By fasting over the destruction one rectifies ones livermellows ones angerand thereby sweetens the anger of G-d (with Israel, the cause of the destruction) and arouses the mercy of Havayah to rebuild the Temple.

http://www.inner.org/times/tevet/tevet.htm

Mashiach means messiah is a term used in the Hebrew Bible to describe priests and kings, who were traditionally anointed with holy anointing oil as described in Exodus 30:22-25. For example, Cyrus the Great, the king of Persia, although not a Hebrew, is referred to as "God's mashiach" in the Bible.

Kabbalah's Best Kept Secret?

In 1696, one mystical rabbi (Aharon ben Moshe Ha-Kohen of Krakow) became a believer in Y'shua (Jesus) based on his study of kabbalah. He wrote three Hebrew manuscript volumes detailing the numerous parallels he found between the New Testament and the Zohar (the classic core text of Jewish mysticism). Yochannan Rittangel (d. 1652), the first translator of the Jewish mystical work Sefer Yetzirah, was one of several Jewish believers in Y'shua to disseminate Jewish mystical wisdom to a wider audience.

In the early twentieth century, Feivel Levertoff (d. 1954) was one of the translators of what is still the premier English version of the Zohar (published by the highly-respected Jewish press, Soncino). A yeshiva-trained Hassidic Jew and a third-generation descendent of Rabbi Shneur Zalman of Liada (the founder of Chabad Lubavitch), Levertoff came to believe in Y'shua as the Messiah through parallels he found between the New Testament and his Jewish mystical faith.

The Los Angeles-based Kabbalah Centre, one of the best-known popularizers of kabbalah today, frequently makes admiring mention of a non-Jewish scholar of kabbalistic wisdom, Pico della Mirandola (1463-1494). However, the Centre's spokespersons, books and presentations never mention his ultimate conclusion based on years of exploring the mysterious secrets of kabbalistic wisdom: "There is no knowledge that proves the Divinity of the Messiah better than . . . kabbalah."

http://www.jewsforjesus.org/publications/issues/v18-n02/01

In the religion of Ancient Rome, a haruspex (plural haruspices) was a person trained to practice a form of divination called haruspicy (haruspicina) the inspection of the entrails (exta), hence also extispicy (extispicium) of sacrificed animals, especially the livers of sacrificed sheep and poultry. The reading of omens specifically from the liver is also known by the Greek term hepatoscopy (also hepatomancy).

Etruscan inscriptions on the bronze sheep's liver of Piacenza


Old Assyrian clay liver models recovered from the palace at Mari, dated to the 19th or 18th century BC.

Divinatory livers, clay models for the training of soothsayers. The one in the middle is interpreted as fortelling the destruction of small cities. Baken clay, 19th18th centuries BC, found in the royal palace at Mari (now in Syria).



One Babylonian clay model of a sheep's liver, dated between 1900 and 1600 BC, is conserved in the British Museum. The model was used for divination, which was important to Mesopotamian medicine. This practice was conducted by priests and seers who looked for signs in the stars, or in the organs of sacrificed animals, to tell them things about a patients illness. Wooden pegs were placed in the holes of the clay tablet to record features found in a sacrificed animal's liver. The seer then used these features to predict the course of a patient's illness.

The Nineveh library texts name more than a dozen liver-related terms. The liver was considered the source of the blood and hence the basis of life itself. From this belief, the Babylonians thought they could discover the will of the gods by examining the livers of carefully selected sheep. A priest known as a bārû was specially trained to interpret the "signs" of the liver, and Babylonian scholars assembled a monumental compendium of omens called the Bārûtu. The liver was divided into sections, with each section representing a particular deity.

The Babylonian and Assyrian exorcist (āipu) performed purification rituals for houses, stables and fields, he participated in temple rituals and was competent in the ceremonies associated with the induction of people into office, the initiation of divine statues and the foundation of temples. A large proportion of the corpus of texts associated with this profession focuses on protective and therapeutic measures against various human illnesses. The exorcist, who usually held his office at the royal court or within the temple hierarchy, is one of the most important healing professionals in ancient Mesopotamia, treating complex and serious illnesses by dispelling the evil force at their root, purifying the patient and protecting him against similar future threats.

Neo-Assyrian bronze amulet against the demon Lamatu. The third register shows a sick man being treated by fish-garbed protective spirits associated with the god Ea (apkallus), with apotropaic demons guarding the entrance to his bedroom. The fourth register depicts Lamatu crossing the Ulaya river; she is chased away by the demon Pazuzu, and her ritual paraphernalia and provisions are detailed on the right side of the amulet.



http://www.cmawro.altorientalistik.uni-wuerzburg.de/magic_witchcraft/experts/



In Mesopotamian mythology, Lamashtu (Akkadian dLa-ma-tu; Sumerian Dimme dDim3-me) was a female demon, monster, malevolent goddess or demigoddess who menaced women during childbirth and, if possible, kidnapped children while they were breastfeeding. She would gnaw on their bones and suck their blood, as well as being charged with a number of other evil deeds. She was a daughter of the Sky God Anu.

Lamashtu bore seven names and was described as seven witches in incantations.



Her evil deeds included (but were not limited to), slaying children, unborns, and neonates, causing harm to mothers and expectant mothers, eating men and drinking their blood, disturbing sleep, bringing nightmares, killing foliage, infesting rivers and lakes, and being a bringer of disease, sickness, and death.



Pazuzu, a god or demon, was invoked to protect birthing mothers and infants against Lamashtu's malevolence, usually on amulets and statues. Although Pazuzu was said to be bringer of famine and drought, he was also invoked against evil for protection, and against plague, but he was primarily and popularly invoked against his fierce, malicious, rival Lamashtu.



Demon fighting demon. Reminds me of Ghost Rider



Who came up with the idea of choosing the lesser of two evils.



Uumgallu, inscribed: ú-um-gal-lu, from Sumerian: uum.gal, dragon and meaning "Great Dragon" or prime venomous snake according to Wiggermann, somewhat speculatively identified with the four-legged, winged dragon (Uum) of the late 3rd millennium, was a lion-dragon demon whose name Winter translates as predator. It was one of three horned snakes in Akkadian mythology, with Bamu and Mumaḫḫū.

Ningishzida (sum: dnin-g̃i-zid-da) is a Mesopotamian deity of the underworld. His name in Sumerian is translated as "lord of the good tree" by Thorkild Jacobsen.

In Sumerian mythology, he appears in Adapa's myth as one of the two guardians of Anu's celestial palace, alongside Dumuzi. He was sometimes depicted as a serpent with a human head.

Terracotta plaque of a dragon Ushumgal.
Babylonian, about 800-550 BC
From Mesopotamia

This clay plaque closely corresponds to the general image of the ushumgal, the 'snake-dragon' of Sumerian poetry. The ushumgal can be a metaphor for a god or king; and is not necessarily evil or unpleasant.

The snake-dragon has horns, the body and neck of a snake, the forelegs of a lion, and the hind legs of a bird. It is represented in art from 2300 BC to the last centuries BC as a symbol of various gods or as a magically protective hybrid. It has been identified as the Akkadian mushhushshu or 'furious snake'. It is best known as the creature of Marduk, the god of Babylon. When Babylon was conquered by the Assyrian king Sennacherib (reigned 704-681 BC) the motif was brought to Assyria as a symbolic beast of the state god Ashur.

Plaques such as these were mass produced in molds. Many show scenes of private life as well as images of gods and their worship. They may have been intended for private veneration or entertainment.

http://www.britishmuseum.org/explore/highlights/highlight_objects/me/t/terracotta_plaque_of_a_dragon.aspx

Sirrush (or Mushhushshu) on the Ishtar Gate, Babylon, 6th century B.C..
bas-relief in the Pergamon Museum, Germany

The mušḫuššu (formerly also read as sirrušu, sirrush) is a creature depicted on the reconstructed Ishtar Gate of the city of Babylon, dating to the 6th century B.C. As depicted, it is a mythological hybrid, a scaly dragon with hind legs like an eagle's talons, feline forelegs, a long neck and tail, a horned head, a snakelike tongue, and a crest.

The form mušḫuššu is the Akkadian nominative of the Sumerian MUŠ.ḪUS, lit. "reddish snake" sometimes also translated as "fierce snake". One author, possibly following others, translates it as "splendor serpent" (MUŠ is the Sumerian term for "serpent". The reading sir-ruššu is due to a mistranslation in early Assyriology.)

The mušḫuššu is the sacred animal of Marduk and his son Nabi during the Neo-Babylonian Empire. It was taken over by Marduk from Tishpak, the local god of Eshnunna.

The Jerusalem Post

The covenant code and the Gate of Tishpak

Many of the commandments handed down at Sinai have parallels in Mesopotamian law, and this applies particularly to those in the Order of Mishpatim, whose regulations are referred to by scholars as the Covenant Code.

This Covenant Code in Exodus 21-23 contains three references to “haelohim” in relation to property laws. Elohim is the sacred name of God, as used elsewhere, and “haelohim” could be translated as “the gods” though here it seems to mean something else.

Firstly, the Code tells us that a slave who wants to remain with his master is to be taken to haelohim before piercing his ear with an awl (21:6). In the second case, where a householder gives an article to another for safekeeping, and it is stolen from the latter, the safekeeper has to swear in front of haelohim that he did not appropriate it but that it was stolen from him (22:7). In another case, where two people dispute ownership of an article, they have to come before haelohim, and Elohim will decide the rights and wrongs of the matter (22:8).

The traditional view, as shown by Rashi, the 11th-century Jewish commentator, basing himself on earlier rabbinic opinion, is that in these cases we assume that the slave, the safekeeper and the disputing owners are brought before “the judges,” and not before God Himself. The King James Bible also translates the word as “judges” whereas the New English Bible uses the word “God.” Of course that is the literal translation, but what would it mean? It might mean to come before one of the priests in the Tabernacle, or before the high priest himself, but that would hardly be practical. And the question must then be posed, if it really means judges, why does the Code not use the word “Pelilim,” seeing that is the word for judges and is clearly used in that sense in the case of injury to a pregnant woman, when her foetus is lost but no further injury ensues (21:22)? It is well documented that many of the cases in the Covenant Code are similar to laws in the Code of Hammurabi, dating to about 1750 BCE. That also speaks about ownership of slaves, borrowing and lending rights, injuries by goring oxen and cases of stealing and personal injury or worse. However local slaves only serve for three years, not seven, and if a male slave wrongly denies his master, then his ear is cut off (law 282), while our Hebrew slave who wants to remain with his master has his ear pierced before haelohim. Slaves and ears seem to go together.

Hammurabi uses a similar terminology in connection with a borrower who disputes the money that he owes (law 106). In that case the lender has to appear “in the presence of god and witnesses” and prove that he lent the money, before he can recover it. Similarly with the owner and safekeeper of disputed articles (law 107).

What does Hammurabi mean by appearing “in the presence of god”? And the broader question is then, why do the Covenant Code and Hammurabi both use a divine name for what appears to mean ordinary everyday judges? In my view the answer is to be found in the earlier code of Eshnunna, dating to about 2000 BCE. Eshnunna was a city near to present-day Baghdad, and the code of laws that we have contains 59 readable ones. Some of its laws are close to the Covenant Code. For instance, No. 53 states that if one ox gores another to death, the owners shall divide between themselves the value of the live and the dead oxen. This is exactly the same as Exodus 21:35.

In another case (No. 37), similar to Exodus 22:7, if a householder has accepted someone else’s property for safekeeping into his house and it is then stolen, together with his own property, in order not to be liable for the loss to the original owner, he has to go to swear an oath “in the gate of Tishpak” that he himself did not misappropriate the object.

Tishpak was the name of the chief god of Eshnunna and so it is that the householder has to go to the gate of the city, named after its god, where obviously the judges sit in public to dispense the law (cf. Ruth 4:1ff) and swear his oath in front of them, at “the gate of [the god] Tishpak.”

I think one can say that in Hammurabi law, in civil cases like the above, to appear “in the presence of god” would mean going in front of the judges at the gate of the city, exactly what Rashi and the rabbis say that “haelohim” means in the Covenant Code. And the reason why the Bible uses the more explicit Pelilim in the case of injury to the pregnant woman, is because it is different from the similar Hammurabi laws (Nos. 209 and 211) which lay down a fixed penalty for the injury, and there is no need to seek an adjudication by going before “the presence of god.”

Law no. 37 reads: “If the depositary’s house either collapses or is burglarized and together with the property of the depositor which he gave him, loss on the part of the owner of the house is incurred, the owner of the house shall swear him an oath in the gate of Tishpak saying, ‘Together with your property my property was lost; I have done nothing improper or fraudulent.’ If he swears him such an oath, he shall have no claim against him.”

The author is a Senior Fellow at the W.F.Albright Institute of Archaeological Research.

http://www.jpost.com/Opinion/Op-Ed-Contributors/The-covenant-code-and-the-Gate-of-Tishpak-355355

 

There is no doubt that other kingdoms, empires, and city states had laws. I also believe that there could have been lower judges found at the entrance gates.

 

Ruth 4

1 Now Boaz went up to the gate, and sat him down there; and, behold, the near kinsman of whom Boaz spoke came by; unto whom he said:

 

'Ho, such a one! turn aside, sit down here.' And he turned aside, and sat down

 

2 And he took ten men of the elders of the city, and said:

 

'Sit ye down here.' And they sat down.

 

3 And he said unto the near kinsman:

 

'Naomi, that is come back out of the field of Moab, selleth the parcel of land, which was our brother Elimelech's;

 

4 and I thought to disclose it unto thee, saying:

 

Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it; but if it will not be redeemed, then tell me, that I may know; for there is none to redeem it beside thee; and I am after thee.' And he said: 'I will redeem it.'

 

Then said Boaz:

 

5 'What day thou buyest the field of the hand of Naomi--hast thou also bought of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance?'

 

6 And the near kinsman said: 'I cannot redeem it for myself, lest I mar mine own inheritance; take thou my right of redemption on thee; for I cannot redeem it.'

 

7 Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbor; and this was the attestation in Israel.

 

9 And Boaz said unto the elders, and unto all the people:

 

'Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi.

 

10 Moreover Ruth the Moabitess, the wife of Mahlon, have I acquired to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place; ye are witnesses this day.'

 

11 And all the people that were in the gate, and the elders, said:

 

'We are witnesses. The LORD make the woman that is come into thy house like Rachel and like Leah, which two did build the house of Israel; and do thou worthily in Ephrath, and be famous in Beth-lehem;

 

12 12 and let thy house be like the house of Perez, whom Tamar bore unto Judah, of the seed which the LORD shall give thee of this young woman.'

 

We have border judges in the United States. But the laws the Israelites received were purely from Hashem. Not man.

 

The main Hebrew words used for "usury" are nashak or neshek, meaning "to STRIKE with a sting like a snake, bite, lend with usury, exact interest on a debt."

 

 

I never knew Jewish prophets saw that the serpent as a banker and the snakebite as the loan. This is similar to Jesus view that money as an idol and having possessions detestable to Hashem.

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

Babylonian Talmud:

Tractate Baba Mezi'a 60b

CHAPTER V

MISHNAH. WHAT IS NESHEK AND WHAT IS TARBITH? WHAT IS NESHEK? ONE WHO LENDS A SELA' [FOUR DENARII] FOR FIVE DENARII, OR TWO SE'AHS OF WHEAT FOR THREE; THAT IS FORBIDDEN, BECAUSE HE [THEREBY] 'BITES' [THE DEBTOR]. AND WHAT IS TARBITH? THE TAKING OF INTEREST ON PRODUCE, E. G., IF A MAN PURCHASED WHEAT AT A GOLD DENAR [TWENTY-FIVE SILVER DENARII] PER KOR, WHICH WAS THE CURRENT PRICE, AND [sUBSEQUENTLY] WHEAT APPRECIATED TO THIRTY DENARII PER KOR. THEN [THE PURCHASER] SAID TO HIM, 'GIVE ME MY WHEAT, AS I WISH TO SELL IT AND BUY WINE WITH THE PROCEEDS;' TO WHICH [THE VENDOR] REPLIED, 'LET THE WHEAT BE CHARGED TO ME AS A DEBT OF THIRTY DENARII [PER KOR]. AND YOU HAVE A CLAIM OF WINE UPON ME FOR ITS VALUE;' BUT HE ACTUALLY HAS NO WINE [AT THE TIME].

GEMARA. Now, since he [the Tanna] disregards the Biblical [meaning of] interest and defines its Rabbinical [connotation] it follows that Biblically speaking neshek and tarbith are Synonymous:

whereas [in fact] there are Scriptural expressions, neshek of money, and ribbith of food! — Do you think then that there can be neshek [loss to the debtor] without tarbith [profits to the creditor], or tarbith without neshek? How might there be neshek without tarbith? If he lent him a hundred [perutahs] for one hundred and twenty [perutahs], at first [when the loan is made] a danka being valued at a hundred [perutahs], and subsequently [when the loan was repaid] at a hundred and twenty, there is neshek, for he 'bites' him [the debtor] by taking from him something which he [the creditor] did not give; yet there is no tarbith [to the creditor], for there is no profit, since he lent him a danka and received back a danka! But, after all, if the original rate is the determining factor, there is both neshek and tarbith; if the subsequent rate, there is neither neshek nor tarbith? Furthermore, how is tarbith [profit to the creditor] conceivable without neshek [loss to the debtor]? If he lent him a hundred [perutahs] for a hundred, the hundred being worth a danka at first, and now a fifth:

if you regard the first rate, there is neither neshek nor tarbith; if the final rate, there is both neshek and tarbith! — But, said Raba, you can find neither neshek without tarbith nor tarbith without neshek, and the only purpose of Scripture in stating them separately is [to teach] that one transgresses two prohibitions [by taking interest].

Our Rabbis taught:

[Thou shalt not give him thy money upon neshek [usury], nor lend him thy victuals for marbith [interest]; [from this] I only know that the prohibition of neshek applies to money, and that of ribbith to provisions:

whence do we know that [the prohibition] neshek applies to provisions [too]? From the verse, [Thou shalt not lend upon usury to thy brother neshek of money], neshek of victuals. Whence do we know that the prohibition of ribbith applies to money? From the verse, neshek of money:

Neshek, from 'to bite', denotes usury, 'bitten out', as it were, from the debtor, something received for nothing given. Tarbith, marbith, and ribbith from [H], 'to increase', denotes increase, profits. The question of the Mishnah is posited on Lev. XXV, 36: Take thou no neshek from him, nor tarbith.

Babylonian Talmud

Tractate Baba Mezi'a 61a

now, since this is redundant in respect of money neshek, as it is already written, Thou shalt not lend upon usury to thy brother,utilise the subject [to teach that the prohibition of] ribbith [applies to] money. [From this] I know it only of the borrower:

whence do we know it of the lender? Neshek is stated in reference to the borrower; also in reference to the lender:

just as with respect of the neshek written in reference to the borrower, no distinction is drawn between money and provisions, neshek and ribbith, so also, in respect to neshek written in reference to the lender, you must draw no distinction between money and provisions, neshek and ribbith. Whence do we know to extend [the law] to everything? From the verse, neshek of anything that is lent upon usury.

Rabina said:

There is no need of any verse [to teach] either that the prohibition neshek in respect of victuals, or of ribbith in respect of money, [applies to the lender]. For were it written, 'Thy money thou shalt not give him upon neshek, and thy food upon marbith,' [it would be] even as you say.Since, however, it is written, Thy money thou shalt not give him upon neshek and upon marbith thou shalt not lend thy victuals, read it thus:

'Thy money thou shalt not give him upon neshek and upon marbith, and upon neshek and upon marbith thou shalt not give thy victuals.' But does not the Tanna state, 'it is said…it is said'? — He means this:

if the verse were not written [in such a way], I should have adduced a gezerah shawah:

now, however, that the verse is couched [thus], the gezerah shawah is unnecessary. Then for what purpose do I need the gezerah shawah? — In respect of neshek of anything for which usury may be given, which is not written in connection with the lender.

Raba said:

Why did the Divine Law write an injunction against ribbith, an injunction against robbery, and an injunction against overreaching? — They are necessary. For had the Divine Law stated an injunction against ribbith [only], [no other prohibition could be deduced therefrom] because it is anomalous, the prohibition lying even upon the debtor. Again, had the Divine Law written an interdict against robbery [i might argue that] that is because it is against his [the victim's] wish, but as for overreaching, I might maintain [that it is] not [forbidden]. And were there a prohibition in the Divine Law against overreaching only, [i might reason,] that is because he [the defrauded] does not know [of his loss], to be able to pardon.

Now one could not be deduced from another: but cannot one be derived from the other two? — Which could be [thus] deduced? Should the Divine Law omit the prohibition of usury, that it might follow from these [robbery and fraud]? [but I would argue,] The reason why these are [forbidden] is because they lack [the victim's] consent:

will you say [the same] of usury, which is [taken] with his [the debtor's] consent? And if the Divine Law omitted the injunction against overreaching, that it might be deduced from the others, [i would argue:]

The reason why the others are [forbidden] is because commerce is not carried on thus! — But the Divine Law should not have stated the prohibition of robbery, and it would have followed from the others. For what objections will you raise:

as for interest, that it is an anomaly? Then let overreaching prove it. [should you argue,] As for fraud, [the reason of the prohibition] is that he [the victim] is in ignorance thereof, and cannot pardon:

then let interest prove it. And thus the argument revolves:

the distinguishing feature of one is not the distinguishing feature of the other, and vice versa. The characteristic common to both is that he robs him. So also may I adduce [actual] robbery [as prohibited]! — I will tell you:

That indeed is so. Then what is the need of an injunction against robbery? In respect of withholding the payment of a hired worker. But [the prohibition against the] withholding of such payment is explicitly stated:

Thou shalt not oppress an hired servant that is poor and needy! … at his day thou shalt give him his hire! — To teach that he [who withholds payment] transgresses two negative precepts. Then let it be referred to interest or fraud, that [in their case] two negative commands are transgressed? — It is a matter deduced from its context,

Raba may refer to any one of the following Talmudic sages:

Rava, (Hebrew: רבא‎) (ca. 270—350)
Rabbah, (Hebrew: רבה‎) (ca. 270—ca. 330)

Babylonian Talmud

Tractate Baba Mezi'a 61b

and it [the injunction against robbery] is written in connection with a hired worker.1

What is the need of the injunction, Ye shall not steal, which the Divine Law wrote? — For that which was taught:

'Ye shall not steal,' [even] in order to grieve; 'ye shall not steal,' [even] in order to repay double.

R. Yemar said to R. Ashi:

For what purpose did the Divine Law state [separately] the prohibition against [false] weights? — He replied:

[To forbid] the steeping of weights in salt. But that is pure robbery! — [To teach] that one transgresses at the very moment that this is done.

Our Rabbis taught:

Ye shall do no unrighteousness in judgment, in meteyard, and in weight, or in measure:

'meteyard' means land measurement, [and] it forbids measuring for one in summer and for another in winter.

'In weight', prohibits the steeping of weights in salt; and 'in measure' [teaches] that one must not cause [the liquid] to foam. Now surely, you can reason a minori:

if the Torah objected to a [false] mesurah, which is but a thirty-sixth of a log, how much more so a hin, half a hin, a third of a hin, and a quarter of a hin; a log, half a log or quarter log.

Raba said:

Why did the Divine Law mention the exodus from Egypt in connection with interest, fringes and weights? The Holy One, blessed be He, declared, 'It is I who distinguished in Egypt between the first-born and one who was not a first-born; even so, it is I who will exact vengeance from him who ascribes his money to a Gentile and lends it to an Israelite on interest, or who steeps his weights in salt, or who [attaches to his garment threads dyed with] vegetable blue and maintains that it is [real] blue.'

Rabina happened to be in Sura on the Euphrates. Said R. Hanina of Sura on the Euphrates:

Why did Scripture mention the exodus from Egypt in connection with [forbidden] reptiles? — He replied:

The Holy One, blessed be He, said, I who distinguished between the first-born and one who was not a first-born, [even] I will mete out punishment to him who mingles the entrails of unclean fish with those of clean fish and sells them to an Israelite. Said he:

My difficulty is 'that bringeth you up'! Why did the Divine Law write 'that bringeth you up' here? — [To intimate] the teaching of the School of R. Ishmael, he replied. Viz., The Holy One, blessed be He, declared, 'Had I brought up Israel from Egypt for no other purpose but this, that they should not defile themselves with reptiles, it would be sufficient for me.' But, he objected, is their reward [for abstaining from them] greater than [the reward for obeying the precepts on] interest, fringes and weights? — Though their reward is no greater, he rejoined, it is more loathsome to eat them [than to engage in the other malpractices].

AND WHAT IS TARBITH? THE TAKING OF INTEREST ON PRODUCE. E.G., IF ONE PURCHASES WHEAT AT A GOLD DENAR, etc. Is then the preceding example not interest? — R. Abbahu said:

Hitherto it [i.e., the first instance] is interest in the Biblical sense, but from here onward by Rabbinical law. And Raba said likewise:

Hitherto it is interest in the Biblical sense, but from here onward in the Rabbinical sense. So far, He [sc. the wicked] shall prepare it, and the just shall put it on. 'So far' and no further? — But, [say] even thus far, 'He shall prepare it, and the just put it on.' Thus far it is direct interest, from here onward it is indirect interest.

R. Eleazar said:

Direct interest can be reclaimed in court, but not indirect interest. R. Johanan ruled:

Even direct interest cannot be reclaimed in court. R. Isaac said:

What is R. Johanan's reason? The Writ saith, He hath given forth upon usury, and hath taken increase:

shall he then live? he shall not live:

he hath done all these abominations:

For it [this transgression] death is prescribed, but not return [of the money]. R. Adda b. Ahaba said:

Scripture saith, Take thou no usury of him, or increase: but fear thy God:

fear is prescribed, but not return. Raba said:

It follows from the essential meaning of the verse, He shall surely die:

his blood shall be upon him; thus those who lend upon usury are compared to shedders of blood:

just as those who shed blood can make no restitution, so those who lend upon interest can make no restitution.

R. Nahman b. Isaac said:

What is R. Eleazar's reason? Scripture saith,

Indirect Interest is when a person having a direct or indirect financial interest in a management contract.

Baba Mezi'a 62a

[Take thou no usury of him, or increase: but fear thy God;] that thy brother may live with thee; [implying] return it to him, that he may be able to live with thee.

Now how does R. Johanan interpret, 'that thy brother may live with thee?' — He utilizes it for that which was taught:

If two are traveling on a journey [far from civilization], and one has a pitcher of water, if both drink, they will [both] die, but if one only drinks, he can reach civilization, — The Son of Patura taught:

It is better that both should drink and die, rather than that one should behold his companion's death. Until R. Akiba came and taught:

'that thy brother may live with thee:'

thy life takes precedence over his life.

An objection was raised:

If their father left them usury money, though they know it to be usury, they are not bound to return it. [This implies,] But their father is bound to return it! — In truth, their father too is not bound to return it:

but because the second clause desires to state, 'If their father left them a cow, or a garment, or any distinguishable object [received as interest], they must return it for the sake of their father's honour,' the first clause too is taught with reference to them. But are they then bound to make restitution for the sake of their father's honour? [Why not] apply here, Thou shalt not curse a ruler of thy people,4 [which means], only if he acts as is fitting for 'thy people'? — It is as R. Phinehas [in another connection] said in Raba's name:

If he repented;

so here too, [we deal with a case] where he repented. But if he repented, how came it [the money] to be still in his possession? — He died before he had time to return it.

An objection was raised:

Robbers, and those who lend on usury, even when they have exacted it, must make restitution. Now, how can 'even when they have exacted it' apply to robbers? If it is robbed, it is robbed; and if not, can you call them robbers? But say thus:

Robbers; and those meant thereby are those who lend upon usury, even when they have exacted it, must make restitution! — It is a dispute of Tannaim. For it was taught:

R. Nehemiah and R. Eliezer b. Jacob exempt the lender and the surety [from punishment], because they have a positive duty. Now, what is meant by a 'positive duty'? Surely that we bid them, 'Arise and return [the usury];' from which it follows that the first Tanna maintains that they are not bound to make a return. No! By 'positive duty' is meant [that they are bid] to tear up the bond [of indebtedness]. But what is his opinion? If he maintains:

A bond, which is destined to be exacted, is as though it were already exacted, they have [already] committed their transgression! Whilst if it is not as already collected, they have committed no wrong! — In truth, in his view a bond, destined to be exacted, is not as though already exacted, and what he teaches us is that the [mere] 'putting on' [of usury] is a transgression. This also stands to reason. For we learnt:

The following transgress the negative injunction:

the lender, the borrower, the surety and the witnesses. Now, with respect to all, it is well, [since] they commit an action. But what have the witnesses done? Hence it surely must be that the [mere] 'putting on' [of usury] is a substantial act [and in this case, a transgression]. This proves it.

R. Safra said:

Wherever by their law [i.e., non-Jewish law] exaction is made from the debtor for the creditor, restoration is made by our law from the creditor to the debtor; wherever by their law there is no exaction from the debtor to the creditor, there is no restoration by our law from the creditor to the debtor. Said Abaye to R. Joseph:

Now, is this a general rule? Behold, there is the case of a se'ah [lent] for a se'ah which, by their law, the debtor is forced to repay the creditor, yet by ours it is not returnable from the creditor to the debtor! He replied, They [regard it] as having come into his possession merely as a trust.19 Rabina said to R. Ashi:

But mortgages without deduction, which by their law is exacted from the debtor for the creditor,

Babylonian Talmud

Tractate Baba Mezi'a 62b

yet by our law is not restored from the creditor to the debtor? — He replied:

They [regard it] as having come into his hand by the law of purchase. Then, when R. Safra said, 'Wherever by their law, etc.', what did he mean to tell us? — [This]:

'Wherever by their law exaction is made from the debtor for the creditor, restoration is made by our law from the creditor to the debtor;' this refers to direct interest, and in accordance with R. Eleazar. 'Wherever by their law there is no exaction from the debtor to the creditor, there is by our law no restoration from the creditor to the debtor;' this refers to prepaid and postpaid interest.

E. G., IF ONE PURCHASED WHEAT AT A GOLD DENAR PER KOR, WHICH WAS THE CURRENT PRICE etc. But what does it matter if he has no wine? Did we not learn:

One must not fix a price [for produce] until the market price is known; once the market price is established, a fixed price may be agreed upon, for even if this [vendor] has no stock, another has? — Rabbah replied:

Our Mishnah refers to the creating of a debt for the value thereof. And as it has been taught:

If one was his neighbour's creditor for a maneh, and he went and stood at his [the debtor's] granary and demanded, 'Give me my money, as I wish to purchase wheat therewith;' to which he answered, 'I have wheat with which to supply you;

go and calculate [the amount] at the current price, and I will furnish you with it, [spreading it over] the whole year,' — that is forbidden, because it is not as though the issar had come to his hand. Abaye said to him:

If the reason [in the Mishnah is that] it is not 'as though the issar had come to his hand,' why particularly [state the case] where he has no wine? Even if he has, it is also [forbidden]! But, said Abaye, our Mishnah is as R. Safra learnt in the collection of Baraithas on interest of the college of R. Hiyya. For R. Safra learnt in the collection of Baraithas on interest of the college of R. Hiyya:

Some things are [essentially] permitted, yet forbidden as [constituting] an evasion of usury. How so? If A requested B, 'Lend me a maneh;' to which he replied, 'I have no maneh, but wheat to the value thereof, which I will give you;' and thereupon he gave him a maneh's worth of wheat, [calculated on the current price] and repurchased it for twenty-four sela's; now, this is [essentially] permitted, yet may not be done on account of evasion of usury. So here [in the Mishnah] too:

e.g., A said to B, 'Lend me thirty denarii,' to which he replied, 'I have not thirty denarii, but wheat for the same, which I can give you.' He then gave him thirty denarii's worth of wheat [calculated at the current price] and repurchased it for a gold denar. Now, if the debtor has wine, which he gives him against the thirty denarii, he [the creditor] merely receives provisions from him, and there is no objection; but, if not, since he has no wine, to receive money certainly smacks of usury. Raba said to him:

If so [instead of], GIVE ME MY WHEAT, the Tanna should state, 'Give me the money for my wheat'! — Read:

'the money for my wheat.' [instead of,] AS I WISH TO SELL IT, he should state, 'Which I sold you.' Read:

'which I sold you.' THE WHEAT SHALL BE ACCOUNTED AS A DEBT TO ME OF THIRTY DENARII — but from the very beginning, had it not been fixed thus against him? — He said thus to him, 'For the value of your wheat which you have accounted against me at thirty denarii, you have a claim of wine upon me', whereas he [the debtor] has no wine. But it is stated, [iF A MAN PURCHASED WHEAT] AT A GOLD DENAR PER KOR, WHICH WAS THE MARKET PRICE! But, said Raba, when I die, R. Oshaia will come to meet me,

Babylonian Talmud:

Tractate Baba Mezi'a 63a

for I interpret the Mishnayoth in accordance with his views. For R. Oshaia taught:

If a man was his neighbor's creditor for a maneh, and he went and stood at his granary and said, 'Repay me my money, as I wish to purchase wheat therewith,' and he [the debtor] replied, 'I have wheat which I will supply you; go and charge me therewith against my debt at the current price.'

The time came for selling, and he said to him, 'Give me the wheat, which I wish to sell and purchase wine with the proceeds;' to which he replied, 'I have wine; go and assess it for me at the current price.'

Then the time came for selling wine, and he said to him, 'Give me my wine, for I wish to sell it and purchase oil for it;' to which he replied, 'I have oil to supply you; go and assess it for me at the current price:'

in all these cases, if he possesses [these commodities] it is permitted;

if not, it is forbidden.

[so in the Mishnah.] And what is meant by 'IF A MAN PURCHASED'? He purchased against his debt. Raba said:

Three deductions follow from R. Oshaia:

the debt may be offset against provisions, and we do not say, it is not as if the issar had come to his hand;5 [ii] but only if he [the debtor] possesses [these commodities]; and [iii] R. Jannai's view is correct, viz., what is the difference between them themselves [sc. the provisions] and the value thereof? For it was stated:

Rab said: One may buy on trust against [future delivery of] crops, but not against [repayment of] money at [future prices]. But R. Jannai said:

What is the difference between them themselves [sc. the crops] and the value thereof?

An objection was raised:

In all these cases, if he possesses [these commodities], it is permitted. — R. Huna answered in Rab's name:

This means that he drew [the produce into his possession]. If he drew it into his possession, need it be taught? — But, e.g., he assigned a corner [of the granary] to him. Samuel said:

This is taught in accordance with R. Judah, who ruled: One-sided usury is permitted.For it has been taught:

If a man was his neighbor's creditor for a maneh, for which he [conditionally] sold him his field; if the vendor enjoys the usufruct, it is permitted; if the purchaser, it is forbidden. R. Judah ruled:

Even if the purchaser has the usufruct, it is permitted. R. Judah said to them:

It once happened that Boethus b. Zunin [conditionally] sold his field, with the approval of R. Eleazar b. Azariah, and the purchaser took the usufruct. Said they to him:

[Would you adduce] proof from thence? The vendor enjoyed its usufruct, not the purchaser. Wherein do they differ? — Abaye said:

They differ with respect to one-sided interest. Raba said:

They differ with respect to interest [received] on condition that it shall be returned.

Raba said: Now that R. Jannai ruled:

 

Usufruct is a property right, deriving from Roman law, that unites the two rights of usus and fructus:

 

Usus (usage) is the right to use or enjoy a thing possessed, directly and without altering it.

 

Fructus (fruit, in a figurative sense) is the right to derive profit from a thing possessed: for instance, by selling harvest, renting real estate or devices, taxing for entry..

 

Usufruct is either titled to another person or held in common ownership, as long as the property is not damaged or destroyed. Usufruct comes from civil law, under which it is a subordinate real right (or in rem right) (ius in re aliena) of limited duration, usually for a person's lifetime. The holder of a usufruct, known as a usufructuary, has the right to use (usus) the property and enjoy its fruits (fructus). In modern term, fructus more or less corresponds to profit one may make, as when selling the "fruits" (in both literal and figurative senses) of ground or renting a house.

 

Babylonian Talmud:

Tractate Baba Mezi'a 63b

We reason, 'What is the difference between them themselves [sc. the crops] and their value?' we argue [conversely] too, 'What is the difference between their value and them themselves?' and [consequently] one may contract to supply [provisions] at the current market price even if he has none. R. papa and R. Huna the son of R. Joshua objected to Raba's [statement]:

In all these cases, if he possesses [these commodities], it is permitted; if not, it is forbidden! — He answered them:

There [the reference is to] a loan, here to a sale.

Rabbah and R. Joseph both said:

Why did the Rabbis rule, A man may contract to supply [provisions] at the current market price, even if he has none? Because he [the purchaser] can say to him [the vendor], 'Take your favours and throw them in the bush! How do you benefit me? Had I money, I could have bought cheaply in Hini and Shili.' Abaye said to R. Joseph:

If so, should it not be permitted to lend a se'ah for a se'ah, since he [the borrower] could say, Take your favours and throw them in the bush! For,' he could argue, 'would my wheat have gone to ruin in my granary?' — He replied:

There it is a loan, here a purchase. R. Adda b. Abba said to Raba:

But he would have to pay money to a broker! — He replied:

He [the purchaser] must give that too to him. R. Ashi said:

people's money is their broker.

Rabbah and R. Joseph both said:

He who advances money at the early market price must [personally] appear at the granary. For what purpose? If to acquire it — but he does not thereby acquire it! If that he [the vendor] may have to submit to [the curse], 'He who punished, etc.,' — even without his appearing there, he must submit thereto! — In truth, it is that he may submit to the curse; but he who advances money on an early market generally gives it to two or three people:

hence, if he appears before him, [he shews] that he relies upon him [for supplies]; but if not, he [the vendor] can plead, 'I thought that you found better produce than mine, and bought it [intending that I should return your money].' R. Ashi said:

Now that you say it is because of his relying upon him, then even if he met him in the market and said to him, ['I rely upon you',] he relies upon him.

R. Nahman said:

The general principle of usury is:

All payment for waiting [for one's money] is forbidden. R. Nahman also said:

If one gives money to a wax merchant, when it is priced at four [standard measures per zuz], and he [the vendor] proposes,'I will supply you five [per zuz];' if he possesses it, it is permitted; if not, it is forbidden. But this is obvious! — It is necessary [to teach this] only when he has [wax] credits in town:

I might think that in such a case it is as though [he had said, 'Lend me] until my son comes, or until I find the key:'

therefore he teaches, since it must yet be collected, it is as non-existent.

R. Nahman also said:

If one borrows money from his neighbor and found a surplus therein, if it is an amount about which there could be an error, he must return it; otherwise, it is simply a gift. When is it 'an amount about which there could be an error'? — R. Abba, the son of R. Joseph said:

We can thank the Babylonians for legal terms, forms, and interest. Babylonian contracts exist in the thousands, including a great variety of deeds, conveyances, bonds, receipts, accounts, and most important of all, actual legal decisions given by the judges in the law courts. Historical inscriptions, royal charters and rescripts, dispatches, private letters and the general literature afford welcome supplementary information. Even grammatical and lexicographical texts contain many extracts or short sentences bearing on law and custom. The so-called "Sumerian Family Laws" are preserved in this way.

Much Babylonian legal precedent remained in force, even through the Persian, Greek and Parthian conquests, which had little effect on private life in Babylonia; and it survived to influence Romans. The laws and customs that preceded the Code may be called "early"; that of the Neo-Babylonian empire (as well as the Persian, Greek, etc.), "late". The law of Assyria was derived from the Babylonian, but it conserved early features long after they had disappeared elsewhere.
The god of a city was originally considered the owner of its land, which encircled it with an inner ring of irrigable arable land and an outer fringe of pasture; the citizens were his tenants. The god and his vice regent, the king, had long ceased to disturb tenancy and were content with fixed dues in naturalia, stock, money or service.

Loss on a Debt.

The sages of the Mishnah knew full well that the forbearance of a debt causes a measurable loss. Thus the following case is put: A holds a demand on B for 1,000 zuzim payable by agreement in ten years; but two witnesses testify that B had agreed to pay in thirty days. An alibi is proved against the witnesses; and they are condemned as "plotting witnesses" to pay the difference between 1,000 zuzim payable in ten years and the same sum payable in thirty days (Mak. i. 1). It often happens that money is paid to a husband in right of his wife, in which right he has an estate for life or during coverture. In modern times the money might be invested, and the husband would draw the interest or dividends; but in all such cases the Mishnah says: "Let ground be bought and the husband receive the income!" The Babylonians, from whom the post-exilic Jews learned much in the way of legal terms and forms, were accustomed to charge interest at the rate of 20 per cent per annum. Nearly, if not quite, all of their contract tablets show this rate of increase. (The first allusion in the Babylonian Talmud to a rate of interest [b. B. 60a] is to one of 20 per cent.) Yet with this knowledge, that the use of capital has a measurable value, and with the example of the Babylonians before them, the sages of the Mishnah not only do not mitigate the Scriptural injunction against interest, but carefully close many avenues of evasion, and forbid even all kinds of "moral usury."

Usury and Increase.

The chapter on usury and increase (B. M. v.) commences thus: "What is usury ["neshek"] and what is increase ["tarbit"]?"; but by the latter word it seems to refer only to the rabbinical enlargement of the antiusury law. The former mode of dealing is easily illustrated; e.g., "where one lends 4 denarii on a promise of the return of 5; or 2 bushels of wheat when 3 are to be returned"; but the latter, an increase in "fruits" (i.e., provisions which pass by quantity), is more complex and is put thus: "A has bought from B a kor of wheat for 25 denarii (= zuzim), which is the market price; afterward, when wheat has gone up to 30 denarii, A says: 'Deliver to me the wheat which I bought from you, as I wish to sell it and buy wine with the proceeds.' B answers: 'Very well, your wheat is sold to me for 30 zuzim, and you have wine [as much as 30 zuzim will buy at the ruling market price] in my hands'; when in fact B has no wine in his possession." Now the first deal, i.e., B's buying the wheat back at a higher price than he had sold it for, is not objectionable as usury but his agreeing to deliver a named quantity of wine which is then worth 30 zuzim, but which he does not own, at some future time, when he might have to buy it in the open market at a higher price, is not indeed Scriptural but is rabbinical usury. The reason is given: B, who owes A 30 zuzim, takes the risk of having to pay it later on in wine, which may cost him more than 30 zuzim, in order to gain forbearance for his debt. This rule forbids, on the ground of usury, the sale of futures, made when the market price has not yet been fixed.

http://www.jewishencyclopedia.com/articles/14615-usury

Here is a good his history outline of usury by the Americans for Fairness in Lending, a former nonprofit organization dedicated to reforming the nation’s lending industry to protect Americans’ financial assets. It was launched in 2007 and dissolved in 2010.

1570 During the Reign of Queen Elizabeth, interest rates in England are limited to under 10%. This law lasts until 1854.

1713 Adoption in England of the “Statue of Anne,” an Act to reduce interest rates.

Early 18th Century American colonies adopt usury laws, setting the interest cap at 8%.

After 1776 All of the States in the Union adopt a general usury. Most states set the interest limit at 6%.

Early 1900s A move to deregulation causes 11 states to eliminate their usury laws. Nine more states raise the usury cap to 10% or 12%. Banks are not making personal loans. “Salary Lenders” fill the need by “purchasing” a worker’s future wages in exchange for a high fee – equal to a lending rate of 10% – 33%.

1916 A Uniform Small Loan Law allows specially-licensed lenders to charge higher interest rates—up to 36%—in return for adhering to strict standards of lending.

1945-1979 All states adopt special loan laws that cap interest at higher than the general usury rate—at 36%—but cap it nevertheless.

1977 The federal government passes the “Community Reinvestment Act” (CRA) which requires banks to invest in their communities.

1978 The US Supreme Court decides that national banks may export the state interest rate law of their home state into any state where they do business. In response, South Dakota eliminates its interest rate caps. Several credit card issuing banks move to South Dakota and operate nationally with no interest rate cap.

1980 Congress preempts state interest rate controls on all first lien mortgages. This enables predatory mortgage lenders to make seemingly affordable loans, like adjustable rate and interest-only loans, that lead to foreclosure for many.

1994 Congress adopts the Home Ownership and Equity Protection Act of 1994, which provides some substantive protections to home mortgage borrowers with interest rates or points that are extraordinarily expensive, but sets no limits on what can be charged for these loans.

1994-2005 Many states and cities try to protect their citizens by adopting state statutes and local ordinances to curb predatory lending, but preemption claims by the federal government impede their efforts. Numerous bills are introduced in Congress to protect consumers in a wide range of transactions, including rent-to-own, credit cards, payday lending, and predatory mortgage lending, but none of these bills makes it to a hearing.

2001 – 2007 Predatory and mainly subprime lenders make home loans to people who cannot afford them, boosting their own profits in the short term. Many of these loans are packaged and sold to Wall Street.

2005 After extensive pressure from the industry, the federal government changes bankruptcy laws, making it harder for consumers to discharge debts and get a clean start in bankruptcy.

2006 Congress passes the “Talent Amendment” which caps interest on loans made to active military personnel and their families at 36%, reacting to findings that high-cost payday lenders had been targeting the military.

2007 Foreclosure rates begin to increase dramatically as a result of predatory mortgage lending.

2008 Unpaid mortgages cause mortgage-backed securities on Wall Street to continue to “go bad,” triggering widespread economic downturn in both the United States and around the world. Some commercial and investment banks go bankrupt, and some are the object of government “bailouts.”

2009 The passage of the Credit CARD Act, which greatly curtails abusive credit card lending.

2010 The passage of the Dodd-Frank Wall Street Reform and Consumer Protection Act, which creates a Consumer Financial Protection Bureau to rein in predatory lending (though it cannot pass usury caps). The bill also reforms some of Wall Street’s greedy and excessive practices.

http://americansforfairnessinlending.wordpress.com/the-history-of-usury/

Watch the video "Godsmack - Greed" and ponder what is the meaning of idolatry in context with interest and possessions. Sully Erna is a practicing Wiccan. "We respect every other religion because we think all gods and goddesses are the same. People just worship them in a different way. Wicca is often mistakenly associated with evil, but we believe in Karma and if we do something bad it comes back to haunt us, as a godsmack!" The video for "Greed" is rather unusual for Godsmack in that it follows an actual story rather than loosely connected elements and aesthetics

The world runs and involves on Greed. Milton Freedman believes that Greed rewards our labors. But, that argument fails with a growing population that has a lesser chance of gaining real property or tangible wealth from the few that inherit it. According to a 2007 article in Commentary magazine, Freedman's "parents were moderately observant [Jews], but Milton, after an intense burst of childhood piety, rejected religion altogether." He described himself as an agnostic.

 

A survey of economists ranked Friedman as the second most popular economist of the twentieth century after John Maynard Keynes, and The Economist described him as "the most influential economist of the second half of the 20th century ... possibly of all of it." Friedman was an economic adviser to Republican U.S. President Ronald Reagan. His political philosophy extolled the virtues of a free market economic system with minimal intervention. He once stated that his role in eliminating U.S. conscription was his proudest accomplishment, and his support for school choice led him to found the Friedman Foundation for Educational Choice.

The effects of consumerism.



The aftermath



How much of our world's debt trash? Is it 80%? Only Hashem knows.



The made-made idol of Mammon is hidden in plain sight.

 

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

Colossians 3

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

3:2 Keep thinking about things above, not things on the earth,

3:3 for you have died and your life is hidden with Christ in God.

3:4 When Christ (who is your life) appears, then you too will be revealed in glory with him.

3:5 So put to death whatever in your nature belongs to the earth:

sexual immorality, impurity, shameful passion, evil desire, and greed which is idolatry.

3:6 Because of these things the wrath of God is coming on the sons of disobedience.

Luke 14

14:25 Now large crowds were accompanying Jesus, and turning to them he said,

14:26 If anyone comes to me and does not hate his own father and mother, and wife and children, and brothers and sisters, and even his own life, he cannot be my disciple.

14:27 Whoever does not carry his own cross and follow me cannot be my disciple.

14:28 For which of you, wanting to build a tower, doesnt sit down first and compute the cost to see if he has enough money to complete it?

14:29 Otherwise, when he has laid a foundation and is not able to finish the tower, all who see it will begin to make fun of him.

14:30 They will say, This man began to build and was not able to finish!

14:31 Or what king, going out to confront another king in battle, will not sit down first and determine whether he is able with ten thousand to oppose the one coming against him with twenty thousand?

14:32 If he cannot succeed, he will send a representative while the other is still a long way off and ask for terms of peace.

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions.

Luke 12

12:13 ... “Teacher, tell my brother to divide the inheritance with me.”

12:14 But Jesus said to him, “Man, who made me a judge or arbitrator between you two?”

12:15 Then he said to them, “Watch out and guard yourself from all types of greed, because one’s life does not consist in the abundance of his possessions.”

12:16 He then told them a parable:

“The land of a certain rich man produced an abundant crop,

12:17 so he thought to himself, ‘What should I do, for I have nowhere to store my crops?’

12:18 Then he said, ‘I will do this:

I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

12:19 And I will say to myself, “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

12:20 But G-d said to him, ‘You fool! This very night your life will be demanded back from you, but who will get what you have prepared for yourself?’

12:21 So it is with the one who stores up riches for himself, but is not rich toward G-d.”

There is no luggage rack on a funeral Hurst.



Watch "You'll be there", by George Strait.

Acts 2

2:38 Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

2:39 For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

2:40 With many other words he testified and exhorted them saying, “Save yourselves from this perverse generation!”

2:41 So those who accepted his message were baptized, and that day about three thousand people were added.

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.

2:43 Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles.

2:44 All who believed were together and held everything in common,

2:45 and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need.

2:46 Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts,

2:47 praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved.

I had an theological discussion with a Jewish lawyer about our faiths. He stated that Christians have it easy. All we have to do is believe in Jesus Christ and be saved. Jews on the other hand, have 613 laws and commands to follow or be cursed. Then there is the Talmud, Zohar, and Kabbalah to name a few Midrash commentaries that Jewish people have to discern whether or not their sages are stating the truth about understanding the Torah.

Galatians 3

3:6 Just as Abraham believed God, and it was credited to him as righteousness,

3:7 so then, understand that those who believe are the sons of Abraham.

3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, saying, “All the nations will be blessed in you.”

3:9 So then those who believe are blessed along with Abraham the believer.

3:10 For all who rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.”

3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith.

3:12 But the law is not based on faith, but the one who does the works of the law will live by them.

3:13 Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, “Cursed is everyone who hangs on a tree”)

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we could receive the promise of the Spirit by faith.

Dennis Kreiss is Pastor of Pine Grove Community Church and author of several books including "The Resurrection Files," wrote such a good article on understanding the meaning of the curse and redemption of Christ.

Blasphemy!

There is no mourning for an Apostate Jew. It is legally forbidden. In centuries gone by when a Jew left the fold, the family would formally mourn for him for seven days, declaring him “dead!” This often happened in early Christianity once a believer was converted and baptized. Since Jesus was convicted of “blasphemy” it went against every standing regulation for him to receive an honorable burial. He should have been cast into a common criminal’s grave and been forgotten.

Deuteronomy 13:6-11 commands that when an apostate entices the people to serve other gods, “you must certainly put him to death… because he tried to turn you away from the Lord… Then all Israel will hear and be afraid, and no one among you will do such an evil thing again!” The Sanhedrin made that case against Him. That’s why the High priest rent his Garments when Jesus claimed to be the Son of God! The Priest shouted “Blasphemy! Do we need any other witnesses other than this?”

The custom of rending the garments is based on II Kings 18. 37, where Eliakim rent his garments and covered himself with sackcloth and ashes when he heard the blasphemy of Rab-shakeh the Syrian. In a trial of blasphemy, due to the sacred nature of God’s holy name, the witnesses were not permitted to repeat the very words they heard! Instead they had to substitute other words for God’s unpronounceable name! Once sentence had been passed, the judges stood up and rent their garments. The rents were never to be sowed up again, indicating the profound degree of shock and mourning at the crime.

But Jesus followers gave him an honorable burial and planned to mourn for him anyway! They washed the body, when it should have remained unwashed! They wrapped him in a linen burial cloth honoring the dead when he should have been buried in the despised and bloody garments he died in. He should have been buried alongside his cross, the infamous and well deserved instrument of His death, to rot forever for his crimes; but instead of a criminal’s death, he was honorably buried in a rich man’s tomb. They likely lit a candle in his honor while they did the ritual washing. They chanted the songs of mourning demonstrating respect when the authorities judged he deserved none!

His followers followed every Jewish tradition intended only for the faithful. Only the faithful could expect to leave this life with such honors to rise again someday! Bear with me as I list some of the traditions they followed that should not have been followed: (aninut) preparing the body for burial which includes: (Taharah) Purification. The body is washed and dressed in a linen shroud. Typically the corner fringes of the prayer shawl are cut signifying that the dead are no longer under the law! (Shemirah) the watching over of the body. Mourners must never leave the body until placed in the earth. (Shiva) A period of mourning which lasts for seven days. During this time Mourners sit on the cold earth, do not shave, bathe or cut their hair and must wear their funeral clothes every day. They are to recite the Kaddesh, a mourning prayer, three times a day.

The women intended to “sit Shiva” for seven days! They intended to mourn for the 30 days of shloshim! They would have observed an entire year of mourning known as Avelut; But when they got to the tomb, Jesus was not there! He was risen and their mourning was soon turned into 40 days of dancing! Jesus always seems to ruin a good funeral! Especially His own! Every time He shows up, someone rises from the dead! I plan to invite Him to show up at my funeral!

http://timewgod.tumblr.com/page/21

The Tachrichim
Shrouds and Dressing

Unlike in other religions and practices, a Jewish person is not buried in his or her usual clothing. Similarly, jewelry or other adornments are not worn.

As discussed earlier, one's soul and its spiritual rectification is far more important following death than any honor he could possibly get from his association with earthly possessions. Thus, the Jewish funeral emphasizes the spiritual and sublime over the physical and material.

According to Jewish tradition, a deceased's body is dressed in plain white Tachrichim (traditional shrouds). These garments are hand-made from linen or muslin and are considered fitting for someone who is about to stand before G-d in judgment.

Another reason given is that using simple shrouds ensures that those who cannot afford fancy clothing are not "embarrassed" that they do not have any.

In addition to Tachrichim, a man is also buried in his Tallit (prayer shawl). The Tallit should be given to the Chevra Kaddisha before they prepare the body for burial. In the case that a man did not have his Tallit, the funeral home will usually provide one.

Dressing the deceased in traditional Tachrichim is so important, and the meaning so profound, that Jewish law insists that the funeral be postponed until proper Tachrichim are obtained or made - even though the same Code of Jewish Law normally prohibits any unnecessary delays before burial.

http://www.chabad.org/library/article_cdo/aid/367843/jewish/The-Taharah.htm

Rectification of the soul is something new for me.

Tikkun HaKlali (Hebrew: תיקון הכללי‎, lit., "The General (or Comprehensive) Rectification"), also known as The General Remedy, is a set of ten Psalms whose recital serves as teshuvah (repentance) for all sins — in particular the sin of wasted seed through involuntary nocturnal emission or masturbation.

God indicated the tremendous power of the sexual organ. When it is used in the context of marriage, the sexual organ is elevated and man becomes a partner with God in creation. But when it is used for personal gratification, it distances a person from God and leaves him unfulfilled, frustrated and depressed.

Tikun Klali - English

Psalms Chapter 16

1. A Miktam of David. Preserve me, O God; for in you I put my trust.
2. I have said to the Lord, You are my Lord; I have no good apart from you;
3. As for the holy ones who are in the earth, they are the excellent, in whom is all my delight.
4. And for those who choose another god, their sorrows shall be multiplied; their drink offerings of blood I will not offer, nor take up their names upon my lips.
5. The Lord is the portion of my inheritance and of my cup; you maintain my lot.
6. The lines are fallen for me in pleasant places; I have a goodly heritage.
7. I will bless the Lord, who has given me counsel; my insides also instruct me in the night seasons.
8. I have set the Lord always before me; because he is at my right hand, I shall not be moved.
9. Therefore my heart is glad, and my glory rejoices; my flesh also dwells secure.
10. (K) For you will not abandon my soul to Sheol; nor will you suffer your pious one to see the pit.
11. You will show me the path of life; in your presence is fullness of joy; at your right hand there are pleasures for evermore.

Psalms Chapter 32

1. A Psalm of David, A Maskil. Happy is he whose transgression is forgiven, whose sin is covered.
2. Happy is the man to whom the Lord does not impute iniquity, and in whose spirit there is no guile.
3. When I kept silence, my bones wasted away through my groaning all day long.
4. For day and night your hand was heavy on me; my moisture is turned into the drought of summer. Selah.
5. I acknowledged my sin to you, and I did not hide my iniquity. I said, I will confess my transgressions to the Lord; and you forgave the iniquity of my sin. Selah.
6. For this shall every one who is pious pray to you in a time when you may be found; then surely the floods of great waters shall not come near him.
7. You are my hiding place; you shall preserve me from trouble; you shall surround me with songs of deliverance. Selah.
8. I will instruct you and teach you in the way which you shall go; I will counsel you with my eye upon you.
9. Do not be like the horse, or like the mule, which have no understanding; whose mouth must be held in with bit and bridle, lest they do not come near you.
10. Many are the sorrows of the wicked; but loving kindness shall surround him who trusts in the Lord.
11. Be glad in the Lord, and rejoice, you righteous; and shout for joy, all you who are upright in heart.
Psalms Chapter 41
1. To the chief Musician, A Psalm of David.
2. Happy is he who considers the poor; the Lord will save in the day of evil.
3. (K) The Lord will preserve him, and keep him alive; he is called happy on earth; and you will not deliver him to the will of his enemies.
4. The Lord will strengthen him on his sick bed; whenever he is prostrate you will heal all his illnesses.
5. I said, Lord, be merciful to me; heal my soul; for I have sinned against you.
6. My enemies speak evil of me, When shall he die, and his name perish?
7. And if one comes to see me, he speaks vanity; his heart gathers iniquity to itself; when he goes out, he tells it.
8. All who hate me whisper together against me; against me they plot my harm.
9. They say, An evil disease cleaves fast to him, and from where he lies he shall rise up no more.
10. Even my own close friend, in whom I trusted, who ate of my bread, has lifted up his heel against me.
11. But you, O Lord, be gracious to me, and raise me up, that I may pay them back.
12. By this I know that you favor me, because my enemy does not triumph over me.
13. And as for me, you uphold me in my integrity, and you set me before your face for ever.
14. Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen.

Psalms Chapter 42

1. To the chief Musician, A Maskil, for the sons of Korah.
2. As the hart longs for water streams, so does my soul long for you, O God.
3. My soul thirsts for God, for the living God; when shall I come and appear before God?
4. My tears have been my bread day and night, while they continually say to me, Where is your God?
5. When I remember these things, I pour out my soul; how I went with the multitude, leading them in procession to the house of God, with the voice of joy and praise, a crowd keeping the festival.
6. Why are you cast down, O my soul? And why are you disquieted within me? Hope in God; for I shall again praise him for the help of his countenance.
7. O my God, my soul is cast down within me, because I remember you from the land of the Jordan, and the Hermon, from Mount Mizar.
8. Deep calls to deep at the noise of your cataracts; all your waves and your billows have gone over me.
9. By day the Lord will command his loving kindness, and in the night his song shall be with me, a prayer to the God of my life.
10. I will say to God my rock, Why have you forgotten me? Why do I go mourning because of the oppression of the enemy?
11. Like a deadly wound in my bones, my enemies taunt me; while they say daily to me, Where is your God?
12. Why are you cast down, O my soul? And why are you disquieted within me? Hope in God; for I shall again praise him, who is the health of my countenance, and my God.
Psalms Chapter 59
1. To the chief Musician, Altaschith, A Miktam of David; when Saul sent,
2. and they watched the house to kill him. Save me from my enemies, O my God; defend me from those who rise up against me.
3. Save me from the evil doers, and save me from bloody men.
4. For, behold, they lie in wait for my soul; fierce men are gathered against me; not for my transgression, nor for my sin, O Lord.
5. They run and prepare themselves for no fault of mine; awake to help me, and behold.
6. You therefore, O Lord God of hosts, the God of Israel, awake to punish all the nations; do not be merciful to any wicked traitors. Selah.
7. They return at evening; they howl like dogs, and go prowling around the city.
8. Behold, they belch out with their mouth; swords are in their lips; for Who hears?, say they.
9. But you, O Lord, shall laugh at them; you shall have all the nations in derision.
10. O my strength, upon you I will wait! For God is my fortress.
11. (K) God who loves me shall come to meet me; God shall let me gaze upon my enemies.
12. Do not slay them, lest my people forget; scatter them by your power; and bring them down, O Lord our shield.
13. For the sin of their mouth and the words of their lips let them be taken in their arrogance; and for cursing and lying which they speak.
14. Consume them in wrath, consume them, till they are no more; and let them know that God rules in Jacob to the ends of the earth. Selah.
15. And at evening let them return; and let them howl like a dog, and go prowling around the city.
16. (K) Let them wander up and down for food, and growl if they do not get their fill.
17. But I will sing of your power; indeed, I will sing aloud of your loving kindness in the morning; for you have been my fortress and my refuge in the day of my trouble.
18. To you, O my strength, I will sing; for God is my fortress, and the God who loves me.

Psalms Chapter 77

1. (K) To the chief Musician, to Jeduthun, A Psalm of Asaph.
2. I cry aloud to God, aloud to God, that he may hear me.
3. In the day of my trouble I seek the Lord; my hand is stretched out in the night, and does not rest; my soul refuses to be comforted.
4. I remember God, and I moan; I meditate and my spirit faints. Selah.
5. You hold my eyelids from closing; I am so troubled that I cannot speak.
6. I consider the days of old, the years of ancient times.
7. I remember my melody in the night; I talk with my heart; and my spirit searches.
8. Will the Lord cast off for ever? And will he be favorable no more?
9. Has his loving kindness ceased for ever? Does his promise fail for evermore?
10. Has God forgotten to be gracious? Has he in anger shut up his tender mercies? Selah.
11. And I said, It is my sickness that the right hand of the Most High has changed.
12. (K) I will remember the works of the Lord; surely I will remember your wonders of old.
13. And I will meditate on all your work, and muse on your deeds.
14. Your way, O God, is holy. Who is so great a God as our God?
15. You are the God that does wonders; you have declared your strength among the people.
16. With your arm you have redeemed your people, the sons of Jacob and Joseph. Selah.
17. The waters saw you, O God, the waters saw you; they were afraid; the depths also trembled.
18. The clouds poured out water; the skies sent out a sound; your arrows flashed on every side.
19. The voice of your thunder was in the whirlwind; the lightnings lightened the world; the earth trembled and shook.
20. (K) Your way was through the sea, and your path through the great waters; and your footsteps were not known.
21. You led your people like a flock by the hand of Moses and Aaron.

Psalms Chapter 90

1. A Prayer of Moses the man of God. Lord, you have been our dwelling place in all generations.
2. Before the mountains were brought forth, before you had formed the earth and the world, from everlasting to everlasting, you are God.
3. You turn man back to dust; and say, Turn back, O children of men!
4. For a thousand years in your sight are but like yesterday when it is past, and like a watch in the night.
5. You sweep them away; they are like sleepers; they are like short lived grass in the morning.
6. In the morning it flourishes, and fades; by evening it is withered and dry.
7. For we are consumed by your anger, and by your wrath are we terrified.
8. You have set our iniquities before you, our secret sins in the light of your countenance.
9. For all our days pass away in your wrath; we spend our years like a tale that is told.
10. The days of our years are seventy; or if, because of strength, they are eighty years, yet their pride is but trouble and wretchedness; for it is soon cut off, and we fly away.
11. Who knows the power of your anger? According to your fear, so is your wrath.
12. So teach us to number our days, that we may get a heart of wisdom.
13. Return, O Lord! How long? And relent concerning your servants.
14. O satisfy us in the morning with your loving kindness; that we may rejoice and be glad all our days.
15. Make us glad as many days as you have afflicted us, and as many years as we have seen evil.
16. Let your work be visible to your servants, and your glory to their children.
17. And let the beauty of the Lord our God be upon us; and establish the work of our hands upon us; O prosper it, the work of our hands.

Psalms Chapter 105

1. O give thanks to the Lord; call upon his name; make known his deeds among the people.
2. Sing to him, sing psalms to him; talk you of all his wondrous works.
3. Glory in his holy name; let the heart of those who seek the Lord rejoice.
4. Seek the Lord, and his strength; seek his face continually.
5. Remember his marvelous works that he has done; his wonders, and the judgments of his mouth;
6. O seed of Abraham, his servant! O children of Jacob, his chosen!
7. He is the Lord our God; his judgments are over all the earth.
8. He has remembered his covenant for ever, the word which he commanded to a thousand generations.
9. The covenant which he made with Abraham, and his oath to Isaac;
10. And confirmed the same to Jacob for a law, and to Israel for an everlasting covenant;
11. Saying, To you I will give the land of Canaan, the lot of your inheritance;
12. When they were but a few men in number; of little account and sojourners there.
13. When they went from one nation to another, from one kingdom to another people;
14. He did not allow any man to do them wrong; he reproved kings for their sakes;
15. Saying, Do not touch my anointed, and do not do any harm to my prophets.
16. Moreover he called for a famine upon the land; he broke every staff of bread.
17. He sent a man before them, Joseph, who was sold as a slave;
18. (K) Whose foot they hurt with fetters; he was laid in iron;
19. Until the time that his word came to pass; the word of the Lord had tested him.
20. The king sent and released him; the ruler of the people let him go free.
21. He made him lord of his house, and ruler of all his possessions;
22. To bind his princes at his pleasure; and teach his elders wisdom.
23. And Israel came into Egypt; and Jacob sojourned in the land of Ham.
24. And he increased his people greatly; and made them stronger than their enemies.
25. He turned their heart to hate his people, to deal craftily with his servants.
26. He sent Moses his servant; and Aaron whom he had chosen.
27. They performed his signs among them, and wonders in the land of Ham.
28. (K) He sent darkness, and made it dark; and they did not rebel against his word.
29. He turned their waters into blood, and caused their fish to die.
30. Their land swarmed with frogs, in the chambers of their kings.
31. He spoke, and there came swarms of flies and gnats in all their borders.
32. He gave them hail for rain, and flaming fire in their land.
33. He struck their vines also and their fig trees; and broke the trees of their country.
34. He spoke, and the swarming locusts came, and the hopping locusts without number.
35. And they ate up all the plants in their land, and devoured the fruit of their ground.
36. And he struck all the firstborn in their land, the first issue of all their strength.
37. And he brought them out with silver and gold; and among their tribes there was no one who stumbled.
38. Egypt was glad when they departed; for the fear of them had fallen upon them.
39. He spread a cloud for a covering; and fire to give light in the night.
40. They asked, and he brought quails, and satisfied them with bread from heaven.
41. He opened the rock, and the waters gushed out; it ran in the dry places like a river.
42. For he remembered his holy promise, and Abraham his servant.
43. And he brought out his people with joy, and his chosen with gladness;
44. And he gave them the lands of the nations; and they seized the labor of the people,
45. That they might observe his statutes, and keep his Torot. Hallelujah! Lord.

Psalms Chapter 137

1. By the rivers of Babylon, there we sat down, we also wept, when we remembered Zion.
2. We hung our lyres on the willows in its midst.
3. For there those who carried us away captive required of us a song; and those who tormented us required of us mirth, saying, Sing us one of the songs of Zion.
4. How shall we sing the Lord’s song in a foreign land?
5. If I forget you, O Jerusalem, let my right hand forget her cunning.
6. If I do not remember you, let my tongue cleave to the roof of my mouth; if I do not set Jerusalem above my highest joy.
7. Remember, O Lord, against the Edomites, the day of Jerusalem; who said, Raze it, raze it, to its foundation.
8. O daughter of Babylon, you are to be destroyed! Happy shall he be, who repays you for what you have done to us!
9. Happy shall he be, who takes your little ones and dashes them against the rock!

Psalms Chapter 150

1. Hallelujah! Praise God in his sanctuary! Praise him in the firmament of his power!
2. Praise him for his mighty acts! Praise him according to his exceeding greatness!
3. Praise him with the sound of the shofar! Praise him with the harp and the lyre!
4. Praise him with the tambourine and dance! Praise him with stringed instruments and the pipe!
5. Praise him with sounding cymbals! Praise him with loud clashing cymbals!
6. Let every thing that breathes praise the Lord! Hallelujah!

http://www.truekabbalah.org/pages/EXDoc/TKenglish.htm

Note. The term "Selah" above has no grammatical connection with the psalm text. It is either a liturigico-musical mark or a sign of another character with a bearing on the intonation of the reading or the verbal form of the psalm.

It is quite difficult for an atheist or agnostic to understand how a person of faith views human created laws. Atheist can only see that civil and common law has roots in faith based morality. Where ethics constantly change to the winds of opinion polls, moral law is constant for each faith. But, interpretation of moral commands of our Creator do lead to new branches of religious faith. The same can be said of the soft social and psychological sciences that derived for faith based discussions. They revise their beliefs based on the politics of their governing body and how the public perceives them.

1 Corinthians 10

10:23 “Everything is lawful,” but not everything is beneficial. “Everything is lawful,” but not everything builds others up.

10:24 Do not seek your own good, but the good of the other person.

10:25 Eat anything that is sold in the marketplace without questions of conscience,

10:26 for the earth and its abundance are the Lord’s.

10:27 If an unbeliever invites you to dinner and you want to go, eat whatever is served without asking questions of conscience.

10:28 But if someone says to you, “This is from a sacrifice,” do not eat, because of the one who told you and because of conscience –

10:29 I do not mean yours but the other person’s. For why is my freedom being judged by another’s conscience?

10:30 If I partake with thankfulness, why am I blamed for the food that I give thanks for?

10:31 So whether you eat or drink, or whatever you do, do everything for the glory of God.

10:32 Do not give offense to Jews or Greeks or to the church of God,

10:33 just as I also try to please everyone in all things. I do not seek my own benefit, but the benefit of many, so that they may be saved.

I pray that atheist, agnostic, naturalist, humanist, materialist to stop worshiping our Lord's creation. The path path to rectifying our existence by humbling our pride knowing that we can become more than just grains of dust in Cosmic time. If one accepts she or here are nothing more than but dust nurturing the Tree of Life, then she or he get their wish and will revert to dust when they die.

You are more than just dust in the wind. Read the true Wisdom of Solomon. The Philospher King explains the steps he took looking for grace. At the very least you will understand where the musical group Kansas got their inspiration from.

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

The True Wisdom of Solomon

Ecclesiastes 1

1:1 The words of the Teacher, the son of David, king in Jerusalem: 4

1:2 “Futile! Futile!” laments the Teacher,

“Absolutely futile! Everything is futile!”

1:3 What benefit do people get from all the effort

which they expend on earth?

1:4 A generation comes and a generation goes,

but the earth remains the same through the ages.

1:5 The sun rises and the sun sets;

it hurries away to a place from which it rises again.

1:6 The wind goes to the south and circles around to the north;

round and round the wind goes and on its rounds it returns.

1:7 All the streams flow into the sea, but the sea is not full,

and to the place where the streams flow, there they will flow again.

1:8 All this monotony is tiresome; no one can bear to describe it:

The eye is never satisfied with seeing, nor is the ear ever content with hearing.

1:9 What exists now is what will be,

and what has been done is what will be done;

there is nothing truly new on earth.

1:10 Is there anything about which someone can say, “Look at this! It is new!”?

It was already done long ago, before our time.

1:11 No one remembers the former events,

nor will anyone remember the events that are yet to happen;

they will not be remembered by the future generations.

1:12 I, the Teacher, have been king over Israel in Jerusalem.

1:13 I decided to carefully and thoroughly examine

all that has been accomplished on earth.

I concluded:

G-d has given people a burdensome task

that keeps them occupied.

1:14 I reflected on everything that is accomplished by man on earth,

and I concluded:

Everything he has accomplished is futile – like chasing the wind!

1:15 What is bent cannot be straightened,

and what is missing cannot be supplied.

1:16 I thought to myself,

“I have become much wiser than any of my predecessors who ruled over Jerusalem;

I have acquired much wisdom and knowledge.”

1:17 So I decided to discern the benefit of wisdom and knowledge over foolish behavior and ideas;

however, I concluded that even this endeavor is like trying to chase the wind!

1:18 For with great wisdom comes great frustration;

whoever increases his knowledge merely increases his heartache.

4:1 So I again considered all the oppression that continually occurs on earth.

This is what I saw:

The oppressed were in tears, but no one was comforting them;

no one delivers them from the power of their oppressors.

4:2 So I considered those who are dead and gone

more fortunate than those who are still alive.

4:3 But better than both is the one who has not been born

and has not seen the evil things that are done on earth.

4:4 Then I considered all the skillful work that is done:

Surely it is nothing more than competition between one person and another.

This also is profitless – like chasing the wind.

4:5 The fool folds his hands and does no work,
so he has nothing to eat but his own flesh.

4:6 Better is one handful with some rest
than two hands full of toil and chasing the wind.

4:7 So I again considered another futile thing on earth:

4:8 A man who is all alone with no companion,

he has no children nor siblings;

yet there is no end to all his toil,

and he is never satisfied with riches.

He laments, “For whom am I toiling and depriving myself of pleasure?”

This also is futile and a burdensome task!
Labor is Beneficial When Its Rewards Are Shared

4:9 Two people are better than one,

because they can reap more benefit from their labor.

4:10 For if they fall, one will help his companion up,
but pity the person who falls down and has no one to help him up.

4:11 Furthermore, if two lie down together, they can keep each other warm,
but how can one person keep warm by himself?

4:12 Although an assailant may overpower one person,
two can withstand him.

Moreover, a three-stranded cord is not quickly broken.

4:13 A poor but wise youth is better than an old and foolish king

who no longer knows how to receive advice.

4:14 For he came out of prison to become king,

even though he had been born poor in what would become his kingdom.

4:15 I considered all the living who walk on earth,

as well as the successor who would arise in his place.

4:16 There is no end to all the people nor to the past generations,

yet future generations will not rejoice in him.

This also is profitless and like chasing the wind.

5:1 Be careful what you do when you go to the temple of God;
draw near to listen rather than to offer a sacrifice like fools,
for they do not realize that they are doing wrong.

5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,
for God is in heaven and you are on earth!
Therefore, let your words be few.

5:3 Just as dreams come when there are many cares,
so the rash vow of a fool occurs when there are many words.

5:4 When you make a vow to God, do not delay in paying it.
For God takes no pleasure in fools:
Pay what you vow!

5:5 It is better for you not to vow
than to vow and not pay it.

5:6 Do not let your mouth cause you to sin,
and do not tell the priest, “It was a mistake!”
Why make God angry at you
so that he would destroy the work of your hands?”

5:7 Just as there is futility in many dreams,
so also in many words.
Therefore, fear God!

5:8 If you see the extortion of the poor,

or the perversion of justice and fairness in the government,

do not be astonished by the matter.

For the high official is watched by a higher official,

and there are higher ones over them!

5:9 The produce of the land is seized by all of them,

even the king is served by the fields.

5:10 The one who loves money will never be satisfied with money,
he who loves wealth will never be satisfied with his income.
This also is futile.

5:11 When someone’s prosperity increases, those who consume it also increase;

so what does its owner gain, except that he gets to see it with his eyes?

5:12 The sleep of the laborer is pleasant – whether he eats little or much –
but the wealth of the rich will not allow him to sleep.

5:13 Here is a misfortune on earth that I have seen:

Wealth hoarded by its owner to his own misery.

5:14 Then that wealth was lost through bad luck;

although he fathered a son, he has nothing left to give him.

5:15 Just as he came forth from his mother's womb, unclothed will he return as he came,

and he will take nothing in his hand that he may carry away from his toil.

5:16 This is another misfortune:

Just as he came, so will he go.

What did he gain from toiling for the wind?

5:17 Surely, he ate in darkness every day of his life,

and he suffered greatly with sickness and anger.

5:18 I have seen personally what is the only beneficial and appropriate course of action for people:

to eat and drink, and find enjoyment in all their hard work on earth
during the few days of their life which G-d has given them,
for this is their reward.

5:19 To every man whom G-d has given wealth, and possessions,
he has also given him the ability
to eat from them, to receive his reward and to find enjoyment in his toil;
these things are the gift of G-d.

5:20 For he does not think much about the fleeting days of his life because G-d keeps him preoccupied with the joy he derives from his activity.

6:1 Here is another misfortune that I have seen on earth,

and it weighs heavily on people:

6:2 God gives a man riches, property, and wealth

so that he lacks nothing that his heart desires,

yet God does not enable him to enjoy the fruit of his labor –

instead, someone else enjoys it!

This is fruitless and a grave misfortune.

6:3 Even if a man fathers a hundred children and lives many years –

even if he lives a long, long time, but cannot enjoy his prosperity –

even if he were to live forever –

I would say, “A stillborn child is better off than he is!”

6:4 Though the stillborn child came into the world for no reason and departed into darkness,

though its name is shrouded in darkness,

6:5 though it never saw the light of day nor knew anything,

yet it has more rest than that man –

6:6 if he should live a thousand years twice, yet does not enjoy his prosperity.

For both of them die!

6:7 All of man’s labor is for nothing more than to fill his stomach –

yet his appetite is never satisfied!

6:8 So what advantage does a wise man have over a fool?

And what advantage does a pauper gain by knowing how to survive?

6:9 It is better to be content with what the eyes can see

than for one’s heart always to crave more.

This continual longing is futile – like chasing the wind.

6:10 Whatever has happened was foreordained,
and what happens to a person was also foreknown.
It is useless for him to argue with God about his fate
because God is more powerful than he is.

6:11 The more one argues with words, the less he accomplishes.
How does that benefit him?

6:12 For no one knows what is best for a person during his life –
during the few days of his fleeting life –
for they pass away like a shadow.
Nor can anyone tell him what the future will hold for him on earth.

7:1 A good reputation is better than precious perfume;

likewise, the day of one’s death is better than the day of one’s birth.

7:2 It is better to go to a funeral

than a feast.

For death is the destiny of every person,

and the living should take this to heart.

7:3 Sorrow is better than laughter,

because sober reflection is good for the heart.

7:4 The heart of the wise is in the house of mourning,

but the heart of fools is in the house of merrymaking.

7:5 It is better for a person to receive a rebuke from those who are wise
than to listen to the song of fools.

7:6 For like the crackling of quick-burning thorns under a cooking pot,
so is the laughter of the fool.
This kind of folly also is useless.

7:7 Surely oppression can turn a wise person into a fool;

likewise, a bribe corrupts the heart.

7:8 The end of a matter is better than its beginning;

likewise, patience is better than pride.

7:9 Do not let yourself be quickly provoked,

for anger resides in the lap of fools.

7:10 Do not say, “Why were the old days better than these days?”

for it is not wise to ask that.

7:11 Wisdom, like an inheritance, is a good thing;
it benefits those who see the light of day.

7:12 For wisdom provides protection,
just as money provides protection.
But the advantage of knowledge is this:

Wisdom preserves the life of its owner.

7:13 Consider the work of God:

For who can make straight what he has bent?

7:14 In times of prosperity be joyful,

but in times of adversity consider this:

God has made one as well as the other,

so that no one can discover what the future holds.

7:15 During the days of my fleeting life I have seen both of these things:

Sometimes a righteous person dies prematurely in spite of his righteousness,
and sometimes a wicked person lives long in spite of his evil deeds.

7:16 So do not be excessively righteous or excessively wise;
otherwise you might be disappointed.

7:17 Do not be excessively wicked and do not be a fool;
otherwise you might die before your time.

7:18 It is best to take hold of one warning without letting go of the other warning;
for the one who fears God will follow both warnings.

7:19 Wisdom gives a wise person more protection

than ten rulers in a city.

7:20 For there is not one truly righteous person on the earth

who continually does good and never sins.

7:21 Also, do not pay attention to everything that people say;

otherwise, you might even hear your servant cursing you.

7:22 For you know in your own heart

that you also have cursed others many times.

7:23 I have examined all this by wisdom;
I said, “I am determined to comprehend this” – but it was beyond my grasp.

7:24 Whatever has happened is beyond human understanding;
it is far deeper than anyone can fathom.

7:25 I tried to understand, examine, and comprehend

the role of wisdom in the scheme of things,

and to understand the stupidity of wickedness and the insanity of folly.

7:26 I discovered this:

More bitter than death is the kind of woman who is like a hunter’s snare;

her heart is like a hunter’s net and her hands are like prison chains.

The man who pleases God escapes her,

but the sinner is captured by her.

7:27 The Teacher says:

I discovered this while trying to discover the scheme of things, item by item.

7:28 What I have continually sought, I have not found;

I have found only one upright man among a thousand,

but I have not found one upright woman among all of them.

7:29 This alone have I discovered:

G - d made humankind upright,

but they have sought many evil schemes.

It can be construed that King Solomon teachings reveal that it is better to focus on life of the living rather than our destiny with death. The righteous are 1 in a 1000. Not a very good ratio to for the common man to obtain. And according to Solomon women have a more difficult journey. He teaches about a Creator that all humankind has rebelled against, but his words show no belief in afterlife. Long life and peaceful death is reward enough. Not much has changed for those that do not accept the words of Jesus Christ.

The above passage gives me sense that Professor Marvel of the Wizard of Oz is based on a wise King Solomon that markets legends his magic ring and carpet to get people to follow him. When in reality Solomon was a gifted man that lost his way encouraging pagan idolatry.

SOLOMON TURNING TO IDOLATRY, Pierre Reymond, c. 1553-84, enamel on copper, 30 x 24 cm, acc. num. 44-197, Walters Art Museum, Baltimore (by permission)



Ancient Jewish Seal of Solomon Ring 13th-14th Cent AD.



http://www.pinterest.com/djinnknight0065/magic-rings/

Mackey's Encyclopedia of Freemasonry

The Seal of Solomon or the Shield of David, for under both names the same thing was denoted, is a hexagonal figure consisting of two interlaced triangles, thus forming the outlines of six-pointed star. Upon it was inscribed one of the sacred names of God, from which inscription it was opposed principally to derive its talismanic powers.

These powers were very extensive, for it was believed that it would extinguish fire, prevent Wounds in conflict, and perform many other wonders. The Jews called it the Shield of David in reference to the protection which it gave to its Possessors. But to the other Orientalists it was more familiarly known as the Seal of Solomon. Among these imaginative people, there was a very prevalent belief in the magical character of the King of Israel. He was esteemed rather as a great magician than as a great monarch, and by the signet which he wore, on which this talismanic seal was engraved, he is supposed to have accomplished the most extraordinary actions, and by it to have enlisted in his service the labors of the genii for the construction of his celebrated Temple.

Robinson Crusoe and the Thousand and One Nights are two books which every child has read, and which no man or woman ever forgets. In the latter are many allusions to Solomon's Seal. Especially is there a story of an unlucky fisherman who fished up in his net a bottle secured by a leaden stopper, on which this seal was impressed. On opening it, a fierce Afrite, or evil genii, came forth, who gave this account of the cause of his imprisonment. Solomon," said he, "the son of David, exhorted me to embrace the faith and submit to his authority; but I refused; upon which he called for this bottle, and confined me in it, and closed it upon me with the leaden stopper and stamped upon it his seal, with the great name of God engraved upon it. Then he gave the vessel to one of the genii, who submitted to him, with orders to cast me into the sea."

Of all talismans, there is none, except, perhaps, the cross, which was so generally prevalent among the ancients as this Seal of Solomon or Shield of David. It has been found in the cave of Elephanta, in India, accompanying the image of the Deity, and many other places celebrated in the Brahmanical and the Buddhist religions. Hay, in an exploration into Western Barbary, found it in the harem of a Moor, and in a Jewish synagogue, where it was suspended in front of the recess in which the sacred rolls were deposited. In fact, the interlaced triangles or Seal of Solomon may be considered as par excellence, by merit, the Great Oriental talisman.

In time, with the progress of the new religion, it ceased to be invested with a magical reputation, although the Hermetic philosophers of the Middle Ages did employ it as one of their mystical symbols; but true to the theory that superstitions may be repudiated but never will be forgotten, it was adopted by the Christians as one of the emblems of their faith, but with varying interpretations. The two triangles were said sometimes to be symbols of fire and water, sometimes of prayer and remission, sometimes of creation and redemption, or of life and death, or of resurrection and judgment. But at length the ecclesiologists seem to have settled on the idea that the figure should be considered as representing the two natures of our Lord-His Divine and His human nature.

Riding a Flying Carpet, an 1880 painting by Viktor Vasnetsov

Solomon's Carpet.

With reference to Solomon's dominion over all the creatures of the world, including spirits, several stories are current, the best known of which is that of Solomon and the ant (Jellinek, l.c. v. 22 et seq.). It is narrated as follows: "When God appointed Solomon king over every created thing, He gave him a large carpet sixty miles long and sixty miles wide, made of green silk interwoven with pure gold, and ornamented with figured decorations. Surrounded by his four princes, Asaph b. Berechiah, prince of men, Ramirat, prince of the demons, a lion, prince of beasts, and an eagle, prince of birds, when Solomon sat upon the carpet he was caught up by the wind, and sailed through the air so quickly that he breakfasted at Damascus and supped in Media. One day Solomon was filled with pride at his own greatness and wisdom; and as a punishment therefor the wind shook the carpet, throwing down 40,000 men. Solomon chided the wind for the mischief it had done; but the latter rejoined that the king would do well to turn toward God and cease to be proud; whereupon Solomon felt greatly ashamed.

"On another day while sailing over a valley where there were many swarms of ants, Solomon heard one ant say to the others, 'Enter your houses; otherwise Solomon's legions will destroy you.' The king asked why she spoke thus, and she answered that she was afraid if the ants looked at Solomon's legions they might be turned from their duty of praising God, which would be disastrous to them. She added that, being the queen of the ants, she had in that capacity given them the order to retire. Solomon desired to ask her a question; but she told him that it was not becoming for the interrogator to be above and the interrogated below. Solomon thereupon brought her up out of the valley; but she then said it was not fitting that he should sit on a throne while she remained on the ground. Solomon now placed her upon his hand, and asked her whether there was any one in the world greater than he. The ant replied that she was much greater; otherwise God would not have sent him there to place her upon his hand. The king, greatly angered, threw her down, saying, 'Dost thou know who I am? I am Solomon, the son of David!' She answered: 'I know that thou art created of a corrupted drop [comp. Ab. iii. 1]; therefore thou oughtest not to be proud.' Solomon was filled with shame, and fell on his face.

"Flying further, Solomon noticed a magnificent palace to which there appeared to be no entrance. He ordered the demons to climb to the roof and see if they could discover any living being within the building. The demons found there only an eagle, which they took before Solomon. Being asked whether it knew of an entrance to the palace, the eagle said that it was 700 years old, but that it had never seen such an entrance. An elder brother of the eagle, 900 years old, was then found, but it also did not know the entrance. The eldest brother of these two birds, which was 1,300 years old, then declared it had been informed by its father that the door was on the west side, but that it had become hidden by sand drifted by the wind. Having discovered the entrance, Solomon found many inscriptions on the doors. In the interior of the palace was an idol having in its mouth a silver tablet which bore the following inscription in Greek: 'I, Shaddad, the son of 'Ad, reigned over a million cities, rode on a million horses, had under me a million vassals, and slew a million warriors, yet I could not resist the angel of death.'"

http://www.jewishencyclopedia.com/articles/13842-solomon#anchor14

Here Jesus clearly states that his Wisdom is greater than Solomon. Jesus is fully Hashem and fully man. Solomon is fully man and nothing more. Jesus was sinless throughout his life. Solomon was corrupted by sin and rebelled against Hashem. Therefore, Jesus is greater and Solomon is lesser.

11:29 As the crowds were increasing, Jesus began to say, “This generation is a wicked generation; it looks for a sign, but no sign will be given to it except the sign of Jonah.

11:30 For just as Jonah became a sign to the people of Nineveh, so the Son of Man will be a sign to this generation.

11:31 The queen of the South will rise up at the judgment with the people of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here!

11:32 The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here!

Solomon built the first temple. Jesus built the last temple within himself.

John 2

2:12 After this he went down to Capernaum with his mother and brothers and his disciples, and they stayed there a few days.

2:13 Now the Jewish feast of Passover was near, so Jesus went up to Jerusalem.

2:14 He found in the temple courts those who were selling oxen and sheep and doves, and the money changers sitting at tables.

2:15 So he made a whip of cords and drove them all out of the temple courts, with the sheep and the oxen. He scattered the coins of the money changers and overturned their tables.

2:16 To those who sold the doves he said, “Take these things away from here! Do not make my Father’s house a marketplace!”

2:17 His disciples remembered that it was written, “Zeal for your house will devour me.”

2:18 So then the Jewish leaders responded, “What sign can you show us, since you are doing these things?”

2:19 Jesus replied, “Destroy this temple and in three days I will raise it up again.”

2:20 Then the Jewish leaders said to him, “This temple has been under construction for forty-six years, and are you going to raise it up in three days?”

2:21 But Jesus was speaking about the temple of his body.

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture and the saying that Jesus had spoken.

Revelation 21

21:22 Now I saw no temple in the city, because the Lord God – the All-Powerful – and the Lamb are its temple.

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

21:24 The nations will walk by its light and the kings of the earth will bring their grandeur into it.

21:25 Its gates will never be closed during the day (and there will be no night there).

21:26 They will bring the grandeur and the wealth of the nations into it,

21:27 but nothing ritually unclean will ever enter into it, nor anyone who does what is detestable or practices falsehood, but only those whose names are written in the Lamb’s book of life.

John 6

6:28 ...“What must we do to accomplish the deeds God requires?”

6:29 Jesus replied, “This is the deed God requires – to believe in the one whom he sent.”

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

6:31 Our ancestors ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’”

6:32 Then Jesus told them, “I tell you the solemn truth, it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven.

6:33 For the bread of God is the one who comes down from heaven and gives life to the world.”

6:34 So they said to him, “Sir, give us this bread all the time!”

6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty.

6:36 But I told you that you have seen me and still do not believe.

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away.

6:38 For I have come down from heaven not to do my own will but the will of the one who sent me.

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up at the last day.

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up at the last day.”

6:41 Then the Jews who were hostile to Jesus began complaining about him because he said, “I am the bread that came down from heaven,”

6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

6:43 Jesus replied, “Do not complain about me to one another.

6:44 No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.

6:45 It is written in the prophets, ‘And they will all be taught by God.’ Everyone who hears and learns from the Father comes to me.

6:46 (Not that anyone has seen the Father except the one who is from God – he has seen the Father.)

6:47 I tell you the solemn truth, the one who believes has eternal life.

6:48 I am the bread of life.

6:49 Your ancestors ate the manna in the wilderness, and they died.

6:50 This is the bread that has come down from heaven, so that a person may eat from it and not die.

6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread that I will give for the life of the world is my flesh.”

6:52 Then the Jews who were hostile to Jesus began to argue with one another, “How can this man give us his flesh to eat?”

6:53 Jesus said to them, “I tell you the solemn truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.

6:54 The one who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.

6:55 For my flesh is true food, and my blood is true drink.

6:56 The one who eats my flesh and drinks my blood resides in me, and I in him.

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes me will live because of me.

6:58 This is the bread that came down from heaven; it is not like the bread your ancestors ate, but then later died. The one who eats this bread will live forever.”

Tabernacle in front of the Blessed Sacrament Chapel at Saint Peter's Basilica in Rome, Italy.



A virtual tour of St. Peter's Basilica may be found here.

LECTURE BY H.E. CARDINAL RATZINGER
AT THE BISHOPS' CONFERENCE OF THE REGION OF CAMPANIA
IN BENEVENTO (ITALY) ON THE TOPIC:
"EUCHARIST, COMMUNION AND SOLIDARITY"
Sunday 2 June 2002

"Agape, Pax', Orthodoxy, Orthopraxis

Often, in the primitive Church, the Eucharist was called simply "agape", that is, "love", or even simply "pax", that is "peace". The Christians of that time thus expressed in a dramatic way the unbreakable link between the mystery of the hidden presence of God and the praxis of serving the cause of peace, of Christians being peace. For the early Christians, there was no difference between what today is often distinguished as orthodoxy and orthopraxis, as right doctrine and right action. Indeed, when this distinction is made, there generally is a suggestion that the word orthodoxy is to be disdained:

those who hold fast to right doctrine are seen as people of narrow sympathy, rigid, potentially intolerant. In the final analysis, for those holding this rather critical view of orthodoxy everything depends on "right action", with doctrine regarded as something always open to further discussion. For those holding this view, the chief thing is the fruit doctrine produces, while the way that leads to our just action is a matter of indifference. Such a comparison would have been incomprehensible and unacceptable for those in the ancient Church, for they rightly understood the word "orthodoxy" not to mean "right doctrine" but to mean the authentic adoration and glorification of God.

They were convinced that everything depended on being in the right relationship with God, on knowing what pleases him and what one can do to respond to him in the right way. For this reason, Israel loved the law: from it, they knew God's will, they knew how to live justly and how to honour God in the right way: by acting in accord with his will, bringing order into the world, opening it to the transcendent.

Christ teaches how God is glorified, the world is made just

This was the new joy Christians discovered: that now, beginning with Christ, they understood how God ought to be glorified and how precisely through this the world would become just. That these two things should go together - how God is glorified and how justice comes - the angels had proclaimed on the holy night: "Glory to God in the highest, and peace on earth, goodwill toward men", they had said (Lk 2,14). God's glory and peace on earth are inseparable. Where God is excluded, there is a breakdown of peace in the world; without God, no orthopraxis can save us. In fact, there does not exist an orthopraxis which is simply just, detached from a knowledge of what is good. The will without knowledge is blind and so action, orthopraxis, without knowledge is blind and leads to the abyss. Marxism's great deception was to tell us that we had reflected on the world long enough, that now it was at last time to change it. But if we do not know in what direction to change it, if we do not understand its meaning and its inner purpose, then change alone becomes destruction - as we have seen and continue to see. But the inverse is also true:

doctrine alone, which does not become life and action, becomes idle chatter and so is equally empty. The truth is concrete. Knowledge and action are closely united, as are faith and life. This awareness is precisely what your theme seeks to state, "Eucharist, Communion and Solidarity". I should like to dwell on the three key words you have chosen for your Eucharistic Congress to clarify them.

1. Eucharist

"Eucharist" is today - and it is entirely right that it be so - the most common name for the Sacrament of the Body and Blood of Christ, which the Lord instituted on the night before his passion. In the early Church there were other names for this sacrament - agape and pax we have already mentioned. Along with these there were, for example, also synaxis - assembly, reunion of the many. Among Protestants this Sacrament is called "Supper", with the intent - following the lead of Luther for whom Scripture alone was valid - to return totally to the biblical origins. And, in fact, in St Paul, this sacrament is called "the Lord's Supper". But it is significant that this title very soon disappeared, and from the second century it was used no longer. Why? Was it perhaps a moving away from the New Testament, as Luther thought, or something else?

Certainly the Lord instituted his Sacrament in the context of a meal, more precisely that of the Jewish Passover supper, and so at the beginning it was also linked with a gathering for a meal. But the Lord had not ordered a repetition of the Passover supper, which constituted the framework. That was not his sacrament, his new gift. In any event, the Passover supper could only be celebrated once a year. The celebration of the Eucharist was therefore detached from the gathering for the supper to the degree that the detachment from the Law was beginning to take place, along with the passage to a Church of Jews and Gentiles, but above all, of Gentiles. The link with the supper was thus revealed as extrinsic, indeed, as the occasion for ambiguities and abuses, as Paul amply described in his First Letter to the Corinthians.

Liturgy of Word, Prayer of Thanksgiving, Words of Institution

Thus the Church, assuming her own specific configuration, progressively freed the specific gift of the Lord, which was new and permanent, from the old context and gave it its own form. This took place thanks to the connection with the liturgy of the word, which has its model in the synagogue; and thanks to the fact that the Lord's words of institution formed the culminating point of the great prayer of thanksgiving - that thanksgiving, also derived from the synagogue traditions and so ultimately from the Lord, who clearly had rendered thanks and praise to God in the Jewish tradition. But he had emphatically enriched that prayer of thanksgiving with a unique profundity by means of the gift of his body and his blood.

Through this action, the early Christians had come to understand that the essence of the event of the Last Supper was not the eating of the lamb and the other traditional dishes, but the great prayer of praise that now contained as its centre the very words of Jesus. With these words he had transformed his death into the gift of himself, in such a way that we can now render thanks for this death. Yes, only now is it possible to render thanks to God without reserve, because the most dreadful thing - the death of the Redeemer and the death of all of us - was transformed through an act of love into the gift of life.

Eucharist, Eucharistic Prayer

Accordingly, the Eucharist was recognized as the essential reality of the Last Supper, what we call today the Eucharistic Prayer, which derives directly from the prayer of Jesus on the eve of his passion and is the heart of the new spiritual sacrifice, the motive for which many Fathers designated the Eucharist simply as oratio (prayer), as the "sacrifice of the word", as a spiritual sacrifice, but which becomes also material and matter transformed:

bread and wine become the body and blood of Christ, the new food, which nourishes us for the resurrection, for eternal life. Thus, the whole structure of words and material elements becomes an anticipation of the eternal wedding feast. At the end, we shall return once more to this connection. Here it is important only to understand better why we as Catholic Christians do not call this sacrament "Supper" but "Eucharist". The infant Church slowly gave to this sacrament its specific form, and precisely in this way, under the guidance of the Holy Spirit, she clearly identified and correctly represented in signs the true essence of the sacrament, which the Lord really "instituted" on that night.

Precisely by examining the process by which the Eucharistic sacrament progressively took on its form, one understands in a beautiful way the profound connection between Scripture and tradition. The Bible considered solely in the historical context does not communicate sufficiently to us the vision of what is essential. That insight only comes through the living practice of the Church who lived Scripture, grasped its deepest intention and made it accessible to us.

2. "Communio'

The second word in the title of your Eucharistic congress - Communion - has become fashionable these days. It is, in fact, one of the most profound and characteristic words of the Christian tradition. Precisely for this reason it is very important to understand it in the whole depth and breadth of its meaning. Perhaps I may make an entirely personal observation here. When with a few friends - in particular Henri de Lubac, Hans Urs von Balthasar, Louis Bouyer, Jorge Medina - I had the idea of founding a magazine in which we intended to deepen and develop the inheritance of the Council, we looked for an appropriate name, a single word, which could fully convey the purpose of this publication. Already, in the last year of the Second Vatican Council, 1965, a review was begun, to serve as the permanent voice of the Council and its spirit, called Concilium. Hans Küng thought he had discovered an equivalence between the words ekklesia (Church) and concilium. The root of both terms was the Greek word kalein (to call) the first word, ekklesia, meaning to convoke, the second word, concilium, to summon together. Therefore both words essentially signify the same thing. From such an etymological relationship one could say the terms Church and Council were something synonymous and see the Church by her very nature as the continuing Council of God in the world. Therefore, the Church was to be conceived of in this "conciliar" sense and "actualized" in the form of a Council; and, vice versa, the Council was seen as the most intense possible realization of "Church", namely, the Church in her highest form.

In the years following the Council, for a time, I followed this concept - the Church as the permanent council of God in the world - which seemed at first glance rather enlightening. The practical consequences of this conception should not be overlooked and its attractiveness is immediate. Still, though I came to the conclusion that the vision of Hans Küng certainly contained something true and serious; I also saw that it needed considerable correction. I would very briefly like to try to summarize the result of my studies at that time. My philological and theological research into the understanding of the words "church" and "council" in ancient times showed that a council can certainly be an important, vital manifestation of the Church, but that in reality the Church is something more, that her essence goes deeper.

"Koinonia' lives the Word of life

The council is something that the Church holds, but the Church is not a council. The Church does not exist primarily to deliberate, but to live the Word that has been given to us. I decided that the word that best expressed this fundamental concept, which conveyed the very essence of the Church itself, was koinonia - communion. Her structure, therefore, is not to be described by the term "concilial", but rather with the word "communional". When I proposed these ideas publicly in 1969 in my book, The New People of God, the concept of communion was not yet very widespread in public theological and ecclesial discussions. As a result my ideas on this matter were also given little consideration. These ideas, however, were decisive for me in the search for a title for the new journal, and led to our later calling the journal Communio (communion).

The concept itself received wide public recognition only with the Synod of Bishops in 1985. Until then the phrase "People of God" had prevailed as the chief new concept of the Church, and was widely believed to synthesize the intentions of Vatican II itself. This belief might well have been true, if the words had been used in the full profundity of their biblical meaning and in the broad, accurate context in which the Council had used them. When, however the main word becomes a slogan, its meaning is inevitably diminished; indeed, it is trivialized.

Synod of 1985

As a consequence, the Synod of 1985 sought a new beginning by focusing on the word "communion", which refers first of all to the Eucharistic centre of the Church, and so again returns to the understanding of the Church as the most intimate place of the encounter between Jesus and mankind, in his act of giving himself to us.

It was unavoidable that this great fundamental word of the New Testament, isolated and employed as a slogan, would also suffer diminishment, indeed, might even be trivialized. Those who speak today of an "ecclesiology of communion" generally tend to mean two things:

(1) they support a "pluralist" ecclesiology, almost a "federative" sense of union, opposing what they see as a centralist conception of the Church;

(2) they want to stress, in the exchanges of giving and receiving among local Churches, their culturally pluralistic forms of worship in the liturgy, in discipline and in doctrine.

Even where these tendencies are not developed in detail, "communion" is nonetheless generally understood in a horizontal sense - communion is seen as emerging from a network of multiple communities. This conception of the communal structure of Church is barely distinguishable from the conciliar vision mentioned above. The horizontal dominates. The emphasis is on the idea of self-determination within a vast community of churches.

Naturally, there is here much that is true. However, fundamentally the approach is not correct, and in this way the true depth of what the New Testament and Vatican II and also the Synod of 1985 wanted to say would be lost. To clarify the central meaning of the concept of "communio", I would like briefly to turn to two great texts on communio from the New Testament. The first is found in I Corinthians 10,16 ff, where Paul tells us: "The chalice of blessing, which we bless, is it not a participation ["communion" in the Italian text] in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is but one bread, we who are many are one body, for we all partake of the one bread".

Vertical dimension in Eucharist

The concept of communion is above all anchored in the holy Sacrament of the Eucharist, the reason why we still today in the language of the Church rightly designate the reception of this sacrament simply as "to communicate". In this way, the very practical social significance of this sacramental event also immediately becomes evident, and this in a radical way that cannot be achieved in exclusively horizontal perspectives. Here we are told that by means of the sacrament we enter in a certain way into a communion with the blood of Jesus Christ, where blood according to the Hebrew perspective stands for "life". Thus, what is being affirmed is a commingling of Christ's life with our own.

"Blood" in the context of the Eucharist clearly stands also for "gift", for an existence that pours itself out, gives itself for us and to us. Thus the communion of blood is also insertion into the dynamic of this life, into this "blood poured out". Our existence is "dynamized" in such a way that each of us can become a being for others, as we see obviously happening in the open Heart of Christ.

From a certain point of view, the words over the bread are even more stunning. They tell of a "communion" with the body of Christ which Paul compares to the union of a man and a woman (cf. I Cor 6,17ff; Eph 5,26-32). Paul also expresses this from another perspective when he says:

it is one and the same bread, which all of us now receive. This is true in a startling way: the "bread" - the new manna, which God gives to us - is for all the one and the same Christ.

The Lord unites us with himself

It is truly the one, identical Lord, whom we receive in the Eucharist, or better, the Lord who receives us and assumes us into himself. St Augustine expressed this in a short passage which he perceived as a sort of vision:

eat the bread of the strong; you will not transform me into yourself, but I will transform you into me. In other words, when we consume bodily nourishment, it is assimilated by the body, becoming itself a part of ourselves. But this bread is of another type. It is greater and higher than we are. It is not we who assimilate it, but it assimilates us to itself, so that we become in a certain way "conformed to Christ", as Paul says, members of his body, one in him.

We all "eat" the same person, not only the same thing; we all are in this way taken out of our closed individual persons and placed inside another, greater one. We all are assimilated into Christ and so by means of communion with Christ, united among ourselves, rendered the same, one sole thing in him, members of one another.

To communicate with Christ is essentially also to communicate with one another. We are no longer each alone, each separate from the other; we are now each part of the other; each of those who receive communion is "bone of my bone and flesh of my flesh" (Gn 2,23).

Social universal union

A true spirituality of communion seen in its Christological profundity, therefore, necessarily has a social character, as Henri de Lubac brilliantly described more than a half century ago in his book, Catholicism.

For this reason, in my prayer at communion, I must look totally toward Christ, allowing myself to be transformed by him, even to be burned by his enveloping fire. But, precisely for this reason, I must always keep clearly in mind that in this way he unites me organically with every other person receiving him - with the one next to me, whom I may not like very much; but also with those who are far away, in Asia, Africa, America or in any other place.

Becoming one with them, I must learn to open myself toward them and to involve myself in their situations. This is the proof of the authenticity of my love for Christ. If I am united with Christ, I am together with my neighbour, and this unity is not limited to the moment of communion, but only begins here. It becomes life, becomes flesh and blood, in the everyday experience of sharing life with my neighbor. Thus, the individual realities of my communicating and being part of the life of the Church are inseparably linked to one another.

The Church is not born as a simple federation of communities. Her birth begins with the one bread, with the one Lord and from him from the beginning and everywhere, the one body which derives from the one bread. She becomes one not through a centralized government but through a common centre open to all, because it constantly draws its origin from a single Lord, who forms her by means of the one bread into one body. Because of this, her unity has a greater depth than that which any other human union could ever achieve. Precisely when the Eucharist is understood in the intimacy of the union of each person with the Lord, it becomes also a social sacrament to the highest degree.

 

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

Through the glory of the Holy Spirit and the body of Jesus Christ, each one of us has the opportunity to be Hashem's living temple.

1 Corinthians 3

3:1 So, brothers and sisters, I could not speak to you as spiritual people, but instead as people of the flesh, as infants in Christ.

3:2 I fed you milk, not solid food, for you were not yet ready. In fact, you are still not ready,

3:3 for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people?

3:4 For whenever someone says, I am with Paul, or I am with Apollos, are you not merely human?

3:5 What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us.

3:6 I planted, Apollos watered, but God caused it to grow.

3:7 So neither the one who plants counts for anything, nor the one who waters, but God who causes the growth.

3:8 The one who plants and the one who waters work as one, but each will receive his reward according to his work.

3:9 We are coworkers belonging to God. You are Gods field, Gods building.

3:10 According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it. And each one must be careful how he builds.

3:11 For no one can lay any foundation other than what is being laid, which is Jesus Christ.

3:12 If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw,

3:13 each builders work will be plainly seen, for the Day will make it clear, because it will be revealed by fire. And the fire will test what kind of work each has done.

3:14 If what someone has built survives, he will receive a reward.

3:15 If someones work is burned up, he will suffer loss. He himself will be saved, but only as through fire.

3:16 Do you not know that you are Gods temple and that Gods Spirit lives in you?

3:17 If someone destroys Gods temple, God will destroy him. For Gods temple is holy, which is what you are.

For Christians the next temple will not dedicated to Hashem. For it has already been built on Faith and Love.

2 Thessalonians 2

2:1 Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters,

2:2 not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here.

2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction.

2:4 He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in Gods temple, displaying himself as God.

2:5 Surely you recall that I used to tell you these things while I was still with you.

2:6 And so you know what holds him back, so that he will be revealed in his own time.

2:7 For the hidden power of lawlessness is already at work. However, the one who holds him back will do so until he is taken out of the way,

2:8 and then the lawless one will be revealed, whom the Lord will destroy by the breath of his mouth and wipe out by the manifestation of his arrival.

2:9 The arrival of the lawless one will be by Satans working with all kinds of miracles and signs and false wonders,

2:10 and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved.

2:11 Consequently God sends on them a deluding influence so that they will believe what is false.

2:12 And so all of them who have not believed the truth but have delighted in evil will be condemned.

Is the next temple the Temple where the "Lawless One" will sit on? Or will it be the Jew's Messiah?

The Temple Institute Youtube Channel

https://www.indiegogo.com/projects/build-the-third-temple--3

http://www.israelnationalnews.com/Articles/Article.aspx/12498

According to Revelation the Jewish antagonists who attacked early Followers of The Way since the Resurrection will eventually have to acknowledge that Christians are the true followers of Hashem. In Revelation, Jesus personally addresses 7 churches in the Middle East, commending most and condemning all but the Church of Philadelphia, a city of ancient Lydia in Asia Minor on the Cogamus River, 105 miles from Smyrna.

Revelation 3

3:7 To the angel of the church in Philadelphia write the following:

This is the solemn pronouncement of the Holy One, the True One, who holds the key of David, who opens doors no one can shut, and shuts doors no one can open:

3:8 I know your deeds. (Look! I have put in front of you an open door that no one can shut.) I know that you have little strength, but you have obeyed my word and have not denied my name.

3:9 Listen! I am going to make those people from the synagogue of Satan who say they are Jews yet are not, but are lying Look, I will make them come and bow down at your feet and acknowledge that I have loved you.

3:10 Because you have kept my admonition to endure steadfastly, I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth.

3:11 I am coming soon. Hold on to what you have so that no one can take away your crown.

3:12 The one who conquers I will make a pillar in the temple of my God, and he will never depart from it. I will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), and my new name as well.

3:13 The one who has an ear had better hear what the Spirit says to the churches.

Here is a map of Turkey. Alasehir is on the bottom right hand corner.

Twice, in 1306 and 1324, Alasehir was besieged by the Seljuk Turks, but it retained its independence until after 1390, when it was captured by the combined forces of the Turks and Byzantines.




Double Headed Eagle lagash emblem of the House of Seljuq. Seljuqs adopted the Persian culture and used the Persian language as the official language of the government. Nizam-al-Mulk, became one of the greatest statesmen of medieval Islam. For twenty years he administered the Seljuk.




In 1403 Tamerlane captured Alasehir, and, it is said, built about it a wall of the corpses of his victims. Tamerlane (Persian: تيمور لنگ‎ Timūr(-e) Lang, "Timur the Lame"), was a Turko-Mongol ruler of Barlas lineage. He conquered West, South and Central Asia and founded the Timurid dynasty. Although the Timurids hailed from the Barlas tribe which was of Turkicized Mongol origin, they had embraced Persian culture, converted to Islam and resided in Turkestan and Khorasan.



Emblem of Timur



Ala-shehir is still a Christian town; one-fourth of its modern population is Greek, and a Greek bishop still makes his home there.

Ruins of the Byzantine cathedral dedicated to St. John the Theologian located in Ala-shehir.





I need to do research on the golden eagle correlation with Solomon and Cyrus the Great. Solomon built the first temple. Cyrus built the second temple.

It was the eagle that executed Solomon's orders. When David died Solomon ordered the eagles to protect with their wings his father's body until its burial (Ruth R. i. 17). Solomon was accustomed to ride through the air on a large eagle which brought him in a single day to Tadmor in the wilderness (Eccl. R. ii. 25; comp. II Chron. viii. 4). This legend has been greatly developed by the cabalists as follows: "Solomon used to sail through the air on a throne of light placed on an eagle, which brought him near the heavenly yeshibah as well as to the dark mountains behind which the fallen angels 'Uzza and 'Azzael were chained. The eagle would rest on the chains; and Solomon, by means of a ring on which God's name was engraved, would compel the two angels to reveal every mystery he desired to know."

http://www.jewishencyclopedia.com/articles/13842-solomon#anchor13

Golden Eagles are very powerful birds that can take down 50 pound mammals. It is hard to imagine an eagle big enough to carry Solomon.



Imagine an eagle carrying King Solomon



The Seal of Solomon on top of an American eagle.



Isaiah 46

46:9 Remember what I accomplished in antiquity!

Truly I am God, I have no peer;

I am God, and there is none like me,

46:10 who announces the end from the beginning

and reveals beforehand what has not yet occurred,

who says, My plan will be realized,

I will accomplish what I desire,

46:11 who summons an eagle from the east,

from a distant land, one who carries out my plan.

Yes, I have decreed,

yes, I will bring it to pass;

I have formulated a plan,

yes, I will carry it out.

46:12 Listen to me, you stubborn people,

you who distance yourself from doing what is right.

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, it does not wait.

I will save Zion;

I will adorn Israel with my splendor.

Achaemenian Persian Golden Eagle Standard of Cyrus the Great. Xenophon of Athens (430 - 354 BC) reports in his work, Cyropaedia (The Education of Cyrus) that Cyrus the Great's standard was a golden eagle with spread wings, mounted on a long lance.



CYROPAEDIA

The Education of Cyrus

Book II

Thus they talked together, and thus they journeyed on until they reached the frontier, and there a good omen met them: an eagle swept into view on the right, and went before them as though to lead the way, and they prayed the gods and heroes of the land to show them favor and grant them safe entry, and then they crossed the boundary. And when they were across, they prayed once more that the gods of Media might receive them graciously, and when they had done this they embraced each other, as father and son will, and Cambyses turned back to his own city, but Cyrus went forward again, to his uncle Cyaxares in the land of Media.

.... Soon afterwards he started for the outposts himself with all his horse and foot, and then Cyrus found the omens favorable for his enterprise, and led his soldiers out as though he meant to hunt.He was scarcely on his way when a hare started up at their feet, and an eagle, flying on the right, saw the creature as it fled, swooped down and struck it, bore it aloft in its talons to a cliff hard by, and did its will upon it there. The omen pleased Cyrus well, and he bowed in worship to Zeus the King, and said to his company, "This shall be a right noble hunt, my friends, if God so will."

...
Then he supplicated Zeus, the god of his fathers, to be his leader and helper in the fight, and so he mounted his horse and bade those about him follow. All his squires were equipped as he was, with scarlet tunics, breastplates of bronze, and brazen helmets plumed with white, short swords, and a lance of cornel-wood apiece. Their horses had frontlets, chest-plates, and armour for their shoulders, all of bronze, and the shoulder-pieces served as leg-guards for the riders. In one thing only the arms of Cyrus differed from the rest: theirs was covered with a golden varnish and his flashed like a mirror. As he sat on his steed, gazing into the distance, where he meant to go, a peal of thunder rang out on the right, and he cried, "We will follow thee, O Zeus most high!"
So he set forth with Chrysantas on his right at the head of cavalry and Arsamas on his left with infantry. And the word went down the lines, "Eyes on the standard and steady marching."

The standard was a golden eagle, with outspread wings, borne aloft on a long spear-shaft, and to this day such is the standard of the Persian king.

http://www.gutenberg.org/files/2085/2085-h/2085-h.htm

1 Kings 10

9:26 King Solomon also built ships in Ezion Geber, which is located near Elat in the land of Edom, on the shore of the Red Sea.

9:27 Hiram sent his fleet and some of his sailors, who were well acquainted with the sea, to serve with Solomons men.

9:28 They sailed to Ophir, took from there four hundred twenty talents of gold, and then brought them to King Solomon.

10:1 When the queen of Sheba heard about Solomon, she came to challenge him with difficult questions.

10:2 She arrived in Jerusalem with a great display of pomp, bringing with her camels carrying spices, a very large quantity of gold, and precious gems. She visited Solomon and discussed with him everything that was on her mind.

10:3 Solomon answered all her questions; there was no question too complex for the king.

10:4 When the queen of Sheba saw for herself Solomons extensive wisdom, the palace he had built,

10:5 the food in his banquet hall, his servants and attendants, their robes, his cup bearers, and his burnt offerings which he presented in the Lords temple, she was amazed.

10:6 She said to the king, The report I heard in my own country about your wise sayings and insight was true!

10:7 I did not believe these things until I came and saw them with my own eyes. Indeed, I didnt hear even half the story! Your wisdom and wealth surpass what was reported to me.

10:8 Your attendants, who stand before you at all times and hear your wise sayings, are truly happy!

10:9 May the Lord your God be praised because he favored you by placing you on the throne of Israel! Because of the Lords eternal love for Israel, he made you king so you could make just and right decisions.

10:10 She gave the king 120 talents of gold, a very large quantity of spices, and precious gems. The quantity of spices the queen of Sheba gave King Solomon has never been matched.

10:11 (Hirams fleet, which carried gold from Ophir, also brought from Ophir a very large quantity of fine timber and precious gems.

10:12 With the timber the king made supports for the Lords temple and for the royal palace and stringed instruments for the musicians. No one has seen so much of this fine timber to this very day.)

10:13 King Solomon gave the queen of Sheba everything she requested, besides what he had freely offered her. 24 Then she left and returned to her homeland with her attendants.

10:14 Solomon received 666 talents of gold per year,

10:15 besides what he collected from the merchants, traders, Arabian kings, and governors of the land.

10:16 King Solomon made two hundred large shields of hammered gold; 600 measures of gold were used for each shield.

10:17 He also made three hundred small shields of hammered gold; three minas of gold were used for each of these shields. The king placed them in the Palace of the Lebanon Forest.

10:18 The king made a large throne decorated with ivory and overlaid it with pure gold.

10:19 There were six steps leading up to the throne, and the back of it was rounded on top. The throne had two armrests with a statue of a lion standing on each side.

10:20 There were twelve statues of lions on the six steps, one lion at each end of each step. There was nothing like it in any other kingdom.

10:21 All of King Solomons cups were made of gold, and all the household items in the Palace of the Lebanon Forest were made of pure gold. There were no silver items, for silver was not considered very valuable in Solomons time.

10:22 Along with Hirams fleet, the king had a fleet of large merchant ships that sailed the sea. Once every three years the fleet came into port with cargoes of gold, silver, ivory, apes, and peacocks.

10:23 King Solomon was wealthier and wiser than any of the kings of the earth.

10:24 Everyone in the world wanted to visit Solomon to see him display his God-given wisdom.

10:25 Year after year visitors brought their gifts, which included items of silver, items of gold, clothes, perfume, spices, horses, and mules.

10:26 Solomon accumulated chariots and horses. He had 1,400 chariots and 12,000 horses. He kept them in assigned cities and in Jerusalem.

10:27 The king made silver as plentiful in Jerusalem as stones; cedar was as plentiful as sycamore fig trees are in the lowlands.

10:28 Solomon acquired his horses from Egypt and from Que; the kings traders purchased them from Que.

10:29 They paid 600 silver pieces for each chariot from Egypt and 150 silver pieces for each horse. They also sold chariots and horses to all the kings of the Hittites and to the kings of Syria.

Solomon and Hiram Abiff were very good business partners. The locatio of Ophir was likely Southern India or Northern Sri Lanka, where the Dravidians were well known for their sandalwood, gold, ivory and peacocks. Sandalwood grows naturally in Pakistan, India, Nepal, Bangladesh, Sri Lanka, Australia, Indonesia, Hawaii, and other Pacific Islands. The most well-known, highest oil content (6 to 7%) and economically important species is Santalum album, or Indian sandalwood. Most likely Solomon's and Hirams fleets stopped in Southwest Arabia in the region of modern Yemen. In the ancient period, it would seem that South Arabia and the Horn of Africa were the major suppliers of incense. The port authorities must have relayed to Queen Sheba the goods the Phoenician and Israeli trade ships were carrying and the wealth of Solomon and Hiram.

The key to Solomons success was the port city of Ezion-Geber. This was an extremely valuable port and Solomon built a fortress to protect it. Israel's naval alliance with Phoenicia kept the port well protected by land and sea. Numbers 33:36 says Ezion-Geber was located on the shore of the Red Sea, in the land of Edom, very near Elat. Both Elat and Ezion Geber are located at the north end of the Gulf of Aqaba.

After Solomon's death the kingdom split into two parts and according to Book of II Chronicles, Jehoshaphat, the King of Judah, joined with Ahaziah, the King of Israel, to make ships in Ezion-geber; but God disapproved the alliance, and the ships were broken in the port.

It appears that Solomon time and money spent on building forts, ships, chariots, and militia's payed big dividends for Hashem's kingdom.



Possessions corrupted Solomon's priorities and he lost favor with Hashem. Israel would never be the same. In essence Solomon became the very thing that his father, David defeated. Solomon became Saul.

1 Kings 11

11:1 King Solomon fell in love with many foreign women (besides Pharaohs daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites.

11:2 They came from nations about which the Lord had warned the Israelites, You must not establish friendly relations with them! If you do, they will surely shift your allegiance to their gods. But Solomon was irresistibly attracted to them.

11:3 He had 700 royal wives and 300 concubines; his wives had a powerful influence over him.

11:4 When Solomon became old, his wives shifted his allegiance to other gods; he was not wholeheartedly devoted to the Lord his God, as his father David had been.

11:5 Solomon worshiped the Sidonian goddess Astarte and the detestable Ammonite god Milcom.

11:6 Solomon did evil in the Lords sight; he did not remain loyal to the Lord, like his father David had.

11:7 Furthermore, on the hill east of Jerusalem Solomon built a high place for the detestable Moabite god Chemosh and for the detestable Ammonite god Milcom.

11:8 He built high places for all his foreign wives so they could burn incense and make sacrifices to their gods.

11:9 The Lord was angry with Solomon because he had shifted his allegiance away from the Lord, the God of Israel, who had appeared to him on two occasions

11:10 and had warned him about this very thing, so that he would not follow other gods. But he did not obey the Lords command.

11:11 So the Lord said to Solomon, Because you insist on doing these things and have not kept the covenantal rules I gave you, I will surely tear the kingdom away from you and give it to your servant.

11:12 However, for your father Davids sake I will not do this while you are alive. I will tear it away from your sons hand instead.

11:13 But I will not tear away the entire kingdom; I will leave your son one tribe for my servant Davids sake and for the sake of my chosen city Jerusalem.

http://youtu.be/2V-fRcKbR2M

 

I pray that atheist and agnostics have less trouble understanding religious conflict. They promote understanding of the "Golden Rule" taken from the tree of knowledge of good and evil. Their ethical genesis is based on the beliefs and traditions of the faithful. But, they are blind to righteous truth that we are more than the forces of communal nurture. Many atheist believe that there is no Creator except themselves and random luck. Evolution comes from observing our common molecular and social past. Their harvesting of moral knowledge from faith belief of Creator commands is similar to an inorganic molecule next to an organic spark of life.

The soft sciences of Atheist and agnostics cannot see their unintended agitating effects with faithful beliefs. Few truly understand conflict stems from the material possessions of greed. There is a vale to spiritual warfare they are not permitted to see. Only the outputs of good and evil are known to those without grace. The construct of Hashem does not interfere with the liberty of the rebellious and ignorant. We are all given free will to believe the testimony of the Righteous. But, we are not given discernment unless we first accept in a higher power, then and only then, can we begin a path of obtaining wisdom. And as quickly as we receive grace, it can be lost again, never to be found.

The first tenet is humbling our minds to know that our Creator is also our Destroyer. It wise for a believer to fear a being that can turn something into nothing. As above, so below. It is wise for an unbeliever to fear those that can do harm to us.

 

The second tenet is realizing that our Creator and Destroyer freely gives mercy and love to those that do the same during our physical existence. As above, so below. It is considered wise to forgive those that trespass against us.

Many atheist and agnostic rebel against faithful understanding and categorize it into a psychosomatic mental disorder. Anyone that converses with G-d should medically treated to stop his voice in our head. At the same time many atheist and agnostic embrace the esoteric works of artists that help give purpose to living.

 

Nonsense talking sense. Sense talking nonsense. It is all semantic babble. The only value comes from understanding wisdom.

http://www.esotericarchives.com/oracle/oraclez.htm

http://iranpoliticsclub.net/culture-language/mythology2/

 

http://omegafoundation.siriuscomputing.net/Poetry/I.htm

http://theheavensdeclare.net/

MerKaBa is the sphere where the trinity is united. In ancient Egypt this trinity was called the Ka-Akh-Ba

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

It appears that a parallel belief of Solomon's failure in righteousness is understood in freemasonry.

THE LOST KEYS OF FREEMASONRY or The Secret of Hiram Abiff
by Manly P. Hall

King Solomon is the power of mind which, perverted, becomes a destroyer who tears down with the very powers which nourish and build. The right application of thought, when seeking the answer to the cosmic problem of destiny, liberates man's spirit which soars above the concrete through that wonderful power of mind, with its dreams and its ideals

Masonry elevates Hiram of Tyre to symbolize the true master of Hashem's temple and seal.



THE LOST KEYS OF FREEMASONRY or The Secret of Hiram Abiff
by Manly P. Hall

In the gleaming flame of cosmic light bordered by the dark clouds of not-being two great forms appeared and a mighty Voice thrilled eternity, each sparkling atom pulsating with the power of the Creator's Word while the great blue-robed figure bowed in awe before the foot-stool of His Maker as a hand reached down from heaven, its fingers extended the benediction.

"Of all creation I have chosen you and upon you my seal is placed. You are the chosen instrument of my hand and I appoint you to be the Builder of my Temple. You shall raise its pillars and tile its floor; you shall ornament it with metals and with jewels and you shall be the master of my workmen. In your hands I place the plans and here on the tracing board of living substance I have impressed the plan you are to follow, tracing its every letter and angle in the fiery lines of my moving finger. Hiram Abiff, chosen builder of your Father's house, up and to your work. Yonder are the fleecy clouds, the gray mists of dawn, the gleams of heavenly light, and the darkness of the sleep of creation. From these shall you build, without the sound of hammer or the voice of workmen, the temple of your God, eternal in the heavens. The swirling, ceaseless motion of negation you shall chain to grind your stones. Among these spirits of not-being shall you slack your lime and lay your footings; for I have watched you through the years of your youth; I have guided you through the days of your manhood. I have weighed y ou in the balance and you have not been found wanting. Therefore, to you give I the glory of work, and here ordain you as the Builder of my House. Unto you I give the word of the Master Builder; unto you I give the tools of the craft; unto you I give the power that has been vested in me. Be faithful unto these things. Bring them back when you have finished, and I will give you the name known to God alone. So mote it be."

The great light died out of the heavens, the streaming fingers of living light vanished in the misty, lonely twilight, and again covered not-being with its sable mantle. Hiram Abiff again stood alone, gazing out into the endless ocean of oblivion - nothing but swirling, seething matter as far as eye could see. Then he
straightened his shoulders and, taking the trestle board in his hands and clasping to his heart the glowing Word of the Master, walked slowly away and was swallowed up in the mists of primordial dawn.

How may man measure timeless eternity? Ages passed, and the lonely Builder labored with his plan with only love and humility in his heart, his hand molding the darkness which he blessed while his eyes were raised above where the Great Light had shone down from heaven. In the divine solitude he labored, with no voice to cheer, no spirit to condemn - alone in the boundless all with the great chill of the morning mist upon his brow, but his heart still warm with the light of the Master's Word. It seemed a hopeless task. No single pair of hands could mold that darkness; no single heart, no matter how true, could be great enough to project pulsing cosmic love into the cold mist of oblivion. Though the darkness settled ever closer about him and the misty fingers of negation twined round his being, still with divine trust the Builder labored; with divine hope he laid his footings, and from the boundless clay he made the molds to cast his sacred ornaments. Slowly the building grew and dim forms molded by the Master's hand took shape about him. Three huge, soulless creatures had the Master fashioned, great beings which loomed like grim spectres in the semi-darkness. They were three builders he had blessed and now in stately file they passed before him, and Hiram held out his arms to his creation, saying, "Brothers, I have built you for your works. I have formed you to labor with me in the building of the Master's house. You are the children of my being; I have labored with you, now labor with me for the glory of our God."

But the spectres laughed. Turning upon their maker and striking him with his own tools given him by God out of heaven, they left their Grand Master dying in the midst of his labors, broken and crushed by the threefold powers of cosmic night. As he lay bleeding at the feet of his handiwork the martyred Builder raised his eyes to the seething clouds, and his face was sweet with divine love and cosmic understanding as he prayed unto the Master who had sent him forth:

"0 Master of Workmen, Great Architect of the universe, my labors are not finished. Why must they always remain undone? I have not completed the thing for which Thou hast sent me unto being, for my very creations have turned against me and the tools Thou gave me have destroyed me. The children that I formed in love, in their ignorance have murdered me. Here, Father, is the Word Thou gave me now red with my own blood. Master, I return it to Thee for I have kept it sacred in my heart. Here are the too Is, the tracing board, and the vessels I have wrought. Around me stand the ruins of my temple which I must leave. Unto Thee, God, the divine Knower of all things, I return them all, realizing that in Thy good time lies the fulfillment of all things. Thou, God, knows our down-sitting and our uprising and Thou understands our thoughts afar off. In Thy name. Father, I have labored and in Thy cause I die, a faithful builder."

The Master fell back, his upturned face sweet in the last repose of death, and the light rays no longer pouring from him. The gray clouds gathered closer as though to form a winding sheet around the body of their murdered Master.

Suddenly the heavens opened again and a shaft of light bathed the form of Hiram in a glory celestial. Again the Voice spoke from the heavens where the Great King sat upon the clouds of creation: "He is not dead; he is asleep. Who will awaken him? His labors are not done, and in death he guards the sacred relics more closely than ever, for the Word and the tracing board are his - I have given them to him. But he must remain asleep until these three who have slain him shall bring him back to life, for every wrong must be righted, and the slayers of my house, the destroyers of my temple, must labor in the place of their Builder until they raise their Master from the dead."

The three murderers fell on their knees and raised their hands to heaven as though to ward off the light which had disclosed their crime: "0 God, great is our sin, for we have slain our Grand Master, Hiram Abiff ! Just is Thy punishment and as we have slain him we now dedicate our lives to his resurrection. The first was our human weakness, the second our sacred duty."

Around Life - that wondrous germ in the heart of every living thing, that sacred Prisoner in His gloomy cell, that Master Builder laid away in the grave of matter - has been built the wondrous legend of the Holy Sepulchre. Under allegories unnumbered, the mystic philosophers of the ages, have perpetuated this wonderful story, and among the Craft Masons it forms the mystic ritual of Hiram, the Master Builder, murdered in his temple by the very builders who should have served him as he labored to perfect the dwelling place of his God.

In Freemasonry this crystallized substance of matter is called the grave and represents the Holy Sepulchre. This is the grave within which the lost Builder lies and with Him are the plans of the Temple and the Master's Word, and it is this builder, our Grand Master, whom we must seek and raise from the dead. This noble Son of Light cries out to us in every expression of matter. Every stick and stone marks His resting place, and the sprig of acacia promises that through the long winter of spiritual darkness when the sun does not shine for man, this Light still awaits the day of liberation when each one of us shall raise Him by the grip of the Grand Master, the true grip of a Master Mason. We cannot hear this Voice that calls eternally, but we feel its inner urge. A great unknown something pulls at our heartstrings. As the ages roll by, the deep desire to be greater, to live better, and to think God's thoughts, builds within ourselves the qualifications of a candidate who, when asked why he takes the path , would truly answer if he knew mentally the things he feels: "I hear a voice that cries out to me from flora and fauna, from the stones, from the clouds, from the very heaven itself. Each fiery atom spinning and twisting in Cosmos cries out to me with the voice of my Master. I can hear Hiram Abiff, my Grand Master, crying out in his agony, the agony of life hidden within the darkness of its prison walls, seeking for the expression which I have denied it, laboring, to bring closer the day of its liberation , and I have learned to know that I am responsible for those walls. My daily actions are the things which as ruffians and traitors are murdering my God."

We may first consider the murderers of Hiram. These three ruffians, who, when the Builder seeks to leave his temple, strike him with the tools of his own Craft until finally they slay him and bring the temple down in destruction upon their own heads, symbolize the three expressions of our own lower natures which are in truth the murderers of the good within ourselves. These three may be called thought, desire, and action. When purified and transmuted they are three glorious avenues through which may manifest the great life power of the three kings, the glowing builders of the Cosmic Lodge manifesting in this world as spiritual thought, constructive emotion, and useful daily labor in the various places and positions where we find ourselves while carrying on the Master's work. These three form the Flaming Triangle which glorifies every living Mason, but when crystallized and perverted they form a triangular prison through which the light cannot shine and the Life is forced to languish in the dim darkness of despair, until man himself through his higher understanding liberates the energies and powers which are indeed the builders and glorifiers of his Father's House.

...How long will it take King Hiram of Tyre, the warrior on the second step, symbolic of the Fellow Craft of the Cosmic Lodge, to teach mankind the lessons of self mastery? The teacher can do it only as he daily depicts the miseries which are the result of uncurbed appetites. The strength of man was not given to be used destructively but that he might build a temple worthy to be the dwelling place of the Great Architect of the universe. God is glorifying himself through the individualized portions of himself, and is slowly teaching these individualized portions to understand and glorify the whole.

The name Hiram is taken from the Chaldean Chiram.

The Canaanites were called the Phoenicians by the Greeks, who have told us that they had Hermes for one of their kings. There is a definite relation between Chiram and Hermes.

Chiram is a word composed of three words, denoting the Universal Spirit, the essence whereof the whole creation does consist, and the object of Chaldean, Egyptian, and genuine natural philosophy, according to its inner principles or properties. The three Hebrew words Chamah, Rusch, and Majim, mean respectively Fire, Air, and Water, while their initial consonants, Ch, R, M, give us Chiram, that invisible essence which is the father of earth, fire, air and water; because, although immaterial in its own invisible nature as the unmoved and electrical fire, when moved it becomes light and visible; and when collected and agitated, becomes heat and visible and tangible fire; and when associated with humidity it becomes material. The word Chiram has been metamorphosed into Hermes and also into Herman, and the translators of the Bible have made Chiram by changing Chet into He; both of these Hebrew word signs being very similar.

In the word Hermaphrodite, (a word invented by the old philosophers), we find Hermes changed to Herm, signifying Chiram, or the Universal Agent, and Aphrodite, the passive principle of humidity, who is also called Venus, and is said to have been produced and generated by the sea.

We also read that Hiram (Chiram), or the Universal Agent, assisted King Solomon to build the temple. No doubt as Solomon possessed wisdom, he understood what to do with the corporealized Universal Agent. The Talmud of the Jews says that King Solomon built the temple by the assistance of Shamir. Now this word signifies the sun, which is perpetually collecting the omnipresent, surrounding, electrical fire, or Spiritus Mundi, and sending it to us in the planets, in a visible manner called light.

These paragraphs from an ancient philosopher may assist the Masonic student of today to realize the tremendous and undreamed-of shire of knowledge that lies behind the allegory which he often hears but seldom analyzes. Hiram, the Universal Agent, might be translated Vita the power eternally building and unfolding the bodies of man. The use and abuse of energy is the keynote to the Masonic legend; in fact, it is the key to all things in Nature. Hiram, as the triple energy, one in source but three in aspect, can almost be called ether, that unknown hypothetical element which carries the impulses of the gods through the macrocosmic nervous system of the Infinite; for like Hermes, or Mercury, who was the messenger of the gods, ether carries impulses upon its wings. The solving of the mystery of ether - or, if you prefer to call it vibrant space - is the great problem of Masonry. This ether, as a hypothetical medium, brings energy to the three bodies of thought, emotion, and action, in this manner Chiram, the one in essence, becoming three in aspect - mental, emotional, and vital. The work which follows is an effort to bring to light other forgotten and neglected elements of the Masonic rites, and to emphasize the spirit of Hiram as the Universal Agent.


http://archive.org/stream/TheLostKeysOfFreemasonryOrTheSecretOfHiramAbiff/MicrosoftWord-Document1_djvu.txt

While the story of Hiram Abiff getting murdered by his 3 specters (maybe golems) is an interesting allegory that lacks continuity with the Bible. Hiram "finished all the work on the Lord’s temple." Anything built on a bad foundation eventually collapses into ruins.

Photo of Tower of Babel



Manly P. Hall wrote that the word Shamir signifies the electrical light of the Sun, which is derived from the Chaldean word Chiram. The name Hiram is derived from Chiram, which Hall associates with Hermes.

THE SHAMIR AND THE STONE WORM

According to Jewish tradition contained within these and other sources, the shamir was one of ten miraculous items created by God at twilight upon the Sixth Day of the Hexameron (the six days of Creation). Although it was only the size of a single grain of barley corn, the shamir was so incredibly powerful that merely its gaze was sufficient to cut through any material with ease, even through diamond itself, the hardest substance on Earth. Such a wondrous creature needed to be safeguarded, so God entrusted the shamir to the hoopoe (or woodcock or moorhen, depending upon which version of the legend is consulted), commanding this bird to protect the shamir from all harm.

In order to contain this mighty if minuscule worm, the hoopoe placed it among a quantity of barley corns, then wrapped them all up together in a woollen cloth, which in turn was placed inside a box fashioned from lead – the only material strong enough to contain the shamir effectively but without disintegrating from the intensity of its laser-like gaze. So here, safely and comfortably ensconced within its leaden domicile, which was retained by the hoopoe in the Garden of Eden, it passed through all the ages that followed.

Only once did the shamir emerge – during the time of Aaron and Moses, when God commanded the hoopoe to lend this worm to Him for the etching of the names of the 12 tribes of Israel upon the precious stones on 12 special priestly breastplates (the Hoshen), one breastplate for each of the tribes and each breastplate composed of a different stone. The task was a very difficult one, but when these stones were shown in turn to the shamir this astonishing creature accomplished it so expertly that not a single atom of precious stone was lost or destroyed.

After this, the shamir was placed back inside its lead casket, entrusted once more to the hoopoe's care, and there it remained, in undisturbed obscurity – until the time of King Solomon the Wise. Solomon wished to erect a glorious temple, but he was very mindful of God's instructions, laid down long ago to Moses, that no place of worship, not even an altar (let alone a temple), should be constructed using any tool made from iron - because iron was a substance of war, and that if anything related to war should ever touch a place of worship, it would be instantly and irrevocably defiled. But if Solomon could not use iron tools, how could the stones needed for constructing his temple be hewn?

In an attempt to solve this riddle, Solomon enquired far and wide, and eventually he learned about the incredible stone-searing shamir. Determined to utilise its extraordinary power, Solomon dispatched a servant to seek out this wonderful creature and bring it back to him. After a long search, the servant succeeded, and Solomon duly employed the shamir to cut the rocks required for building his celebrated temple – the First Temple in Jerusalem. But that is where the story ends abruptly – because after this magnificent edifice was completed, the shamir allegedly lost its power, then vanished, and has never been heard of again…or has it?

http://karlshuker.blogspot.com/2014/02/the-shamir-and-stone-worm.html

Superman had laser vision just like the Shamir.



1906 Jewish Encyclopedia

Solomon

The most important of Solomon's acts was his building of the Temple, in which he was assisted by angels and demons. Indeed, the edifice was throughout miraculously constructed, the large, heavy stones rising to and settling in their respective places of themselves (Ex. R. lii. 3; Cant. R. l.c.). The general opinion of the Rabbis is that Solomon hewed the stones by means of the Shamir, a worm whose mere touch cleft rocks. According to Midrash Tehillim (in Yalḳ., I Kings, 182), the shamir was brought from paradise by the eagle; but most of the rabbis state that Solomon was informed of the worm's haunts through the chief of the demons, who was captured by Benaiah, Solomon's chief minister (see Asmodeus). The chief of the demons, Ashmedai or Asmodeus, told Solomon that thes hamir had been entrusted by the prince of the sea to the mountain rooster alone (the Hebrew equivalent in Lev. xi. 19 and Deut. xiv. 18 is rendered by A. V. "lapwing" and by R.V. "hoopoe"), and that the rooster had sworn to guard it well. Solomon's men searched for the nest of the bird and, having found it, covered it with glass. The bird returned, and, seeing the entrance to its nest closed by what it supposed to be a glass door, brought the shamir for the purpose of breaking the glass. Just then a shout was raised; and the bird, being frightened, dropped the shamir, which the men carried off to the king (Giṭ. 68b).

Solomon, in his prophetic capacity, realized that the Temple would be destroyed by the Babylonians, and therefore he caused an underground receptacle to be built in which the Ark was afterward hidden (Abravanel on I Kings vi. 19). For each of the ten candlesticks made by Solomon (I Kings vii. 49; II Chron. iv. 7) he used 1,000 talents of gold, which, being passed 1,000 times through the furnace, became reduced to one talent. There is a difference of opinion among the Rabbis as to whether Solomon's candlesticks were lit or only the one made by Moses. A similar difference exists with regard to Solomon's ten tables, five of which were on one side and five on the other side of the table made by Moses (Men. 29a, 99b). Solomon planted in the Temple different kinds of golden trees which bore fruit in their proper seasons. When the wind blew over them the fruit fell to the ground. Later, when the heathen entered the Temple to destroy it, these trees withered; but they will flourish again on the advent of the Messiah (Yoma 21b).

Even with regard to his noble act in building the Temple, however, Solomon did not escape the severe criticisms of the Tannaim. The construction of such a magnificent edifice, they said, filled Solomon with pride; consequently when he wished to introduce the Ark of the Covenant into the Sanctuary, the gates shrank to such an extent that it could not be brought in. Solomon then recited twenty-four hymns, but without avail. He then sang: "Lift up your heads, O ye gates; . . . and the King of glory shall come in" (Ps. xxiv. 7). The gates, thinking that Solomon applied to himself the term "King of glory," were about to fall on his head, when they asked him, "Who is this King of glory?" Solomon answered:

"The Lord strong and mighty," etc. (ib. verse 8). He then prayed:

"O Lord God, turn not away the face of thine anointed, remember the mercies of David thy servant" (II Chron. vi. 42); and the Ark was admitted (Shab. 30a; Num. R. xiv. 10; comp. Ex. R. viii. 1 and Tan., Wa'era, 6, where this haggadah is differently stated in the spirit of the Amoraim).

"The Secret of Hiram Abiff," Manly P. Hall states that King Hiram of Tyre was the Master Builder. But in the Hiramic Legend Hall changes his story and states the Master Builder was not King Hiram, but rather the Grand Master of the Dionysiac Architects, CHiram Abiff, a Widow's Son, who had no equal among the craftsmen of the earth. The giant souless spectres that Hiram created in the first story are transform into three fellow craftsmen Jubela, Jubelo, and Jubelum in the second. Both stories have him killed.

The Hiramic Legend

Manly Palmer Hall

When Solomon--the beloved of God, builder of the Everlasting House, and Grand Master of the Lodge of Jerusalem ascended the throne of his father David he consecrated his life to the erection of a temple to God and a palace for the kings of Israel. David's faithful friend, Hiram, King of Tyre, hearing that a son of David sat upon the throne of Israel, sent messages of congratulation and offers of assistance to the new ruler. In his History of the Jews, Josephus mentions that copies of the letters passing between the two kings were then to be seen both at Jerusalem and at Tyre. Despite Hiram's lack of appreciation for the twenty cities of Galilee which Solomon presented to him upon the completion of the temple, the two monarchs remained the best of friends. Both were famous for their wit and wisdom, and when they exchanged letters each devised puzzling questions to test the mental ingenuity of the other. Solomon made an agreement with Hiram of Tyre promising vast amounts of barley, wheat,corn, wine, and oil as wages for the masons and carpenters from Tyre who were to assist the Jews in the erection of the temple. Hiram also supplied cedars and other fine trees, which were made into rafts and floated down the sea to Joppa, whence they were taken inland by Solomon's workmen to the temple site.

Because of his great love for Solomon, Hiram of Tyre sent also the Grand Master of the Dionysiac Architects, CHiram Abiff, a Widow's Son, who had no equal among the craftsmen of the earth. CHiram is described as being "a Tyrian by birth, but of Israelite by descent," and "a second Bezaleel, honored by his king with the title of Father." The Freemason's Pocket Companion (published in 1771) describes CHiram as "the most cunning, skilful and curious workman that ever lived, whose abilities were not confined to building alone, but extended to all kinds of work, whether in gold, silver, brass or iron; whether in linen, tapestry, or embroidery; whether considered as an architect, statuary [sic]; founder or designer, separately or together, he equally excelled. From his designs, and under his direction, all the rich and splendid furniture of the Temple and its several appendages were begun, carried on, and finished. Solomon appointed him, in his absence, to fill the chair, as Deputy Grand-Master; and in his presence, Senior Grand-Warden, Master of work, and general overseer of all artists, as well those whom David had formerly procured from Tyre and Sidon, as those Hiram should now send." (Modem Masonic writers differ as to the accuracy of the last sentence.)

The Masonic legend of the building of Solomon's Temple does not in every particular parallel the Scriptural version, especially in those portions relating to CHiram Abiff. According to the Biblical account, this Master workman returned to his own country; in the Masonic allegory he is foully murdered. On this point A. E. Waite, in his New Encyclopaedia of Freemasonry, makes the following explanatory comment:

"The legend of the Master-Builder is the great allegory of Masonry. It happens that his figurative story is grounded on the fact of a personality mentioned in Holy Scripture, but this historical background is of the accidents and not the essence; the significance is in the allegory and not in any point of history which may lie behind it."

Chiram, as Master of the Builders, divided his workmen into three groups, which were termed Entered Apprentices, Fellow-Craftsmen, and Master Masons. To each division he gave certain passwords and signs by which their respective excellence could be quickly determined. While all were classified according to their merits some were dissatisfied, for they desired a more exalted position than they were capable of filling. At last three Fellow-Craftsmen, more daring than their companions, determined to force CHiram to reveal to them the password of the Master's degree. Knowing that CHiram always went into the unfinished sanctum sanctorum at high noon to pray, these ruffians--whose names were Jubela, Jubelo, and Jubelum--lay in wait for him, one at each of the main gates of the temple. CHiram, about to leave the temple by the south gate, was suddenly confronted by Jubela armed with a twenty-four-inch gauge. Upon CHiram's refusal to reveal the Master's Word, the ruffian struck him on the throat with the rule, and the wounded Master then hastened to the west gate, where Jubelo, armed with a square, awaited him and made a similar demand. Again CHiram was silent, and the second assassin struck him on the breast with the square. CHiram thereupon staggered to the east gate, only to be met there by Jubelum armed with a maul. When CHiram, refused him the Master's Word, Jubelum struck the Master between the eyes with the mallet and CHiram fell dead.

The body of CHiram was buried by the murderers over the brow of Mount Moriah and a sprig of acacia placed upon the grave. The murderers then sought to escape punishment for their crime by embarking for Ethiopia, but the port was closed. All three were finally captured, and after admitting their guilt were duly executed. Parties of three were then sent out by King Solomon, and one of these groups discovered the newly made grave marked by the evergreen sprig. After the Entered Apprentices and the Fellow-Craftsmen had failed to resurrect their Master from the dead he was finally raised by the Master Mason with the "strong grip of a Lion's Paw."

To the initiated Builder the name CHiram Abiff signifies "My Father, the Universal Spirit, one in essence, three in aspect." Thus the murdered Master is a type of the Cosmic Martyr--the crucified Spirit of Good, the dying god--whose Mystery is celebrated throughout the world. Among the manuscripts of Dr. Sigismund Bastrom, the initiated Rosicrucian, appears the following extract from von Welling concerning the true philosophic nature of the Masonic CHiram:

"The original word rj-i'n, CHiram, is a radical word consisting of three consonants n n and □ i. e. Cheth, Resh and Mem. (1) n, Cheth, signifies Chamah, the Sun's light, i. e. the Universal, invisible, cold fire of Nature attracted by the Sun, manifested into light and sent down to us and to every planetary body belonging to the solar system. (2) -i, Resh, signifies nn Ruach, i. e. Spirit, air, wind, as being the Vehicle which conveys and collects the light into numberless Foci, wherein the solar rays of light are agitated by a circular motion and manifested in Heat and burning Fire. (3) □, or n Mem, signifies majim, water, humidity, but rather the mother of water, i. e. Radical Humidity or a particular kind of condensed air. These three constitute the Universal Agent or fire of Nature in one word, cn'n, CHiram, not Hiram."

Albert Pike mentions several forms of the name CHiram: Khirm, Khurm, and Khur-Om, the latter ending in the sacred Hindu monosyllable OM, which may also be extracted from the names of the three murderers. Pike further relates the three ruffians to a triad of stars in the constellation of Libra and also calls attention to the fact that the Chaldean god Bal-- metamorphosed into a demon by the Jews-- appears in the name of each of the murderers, Jubela, Jubelo, and Jubelum. To interpret the Hiramic legend requires familiarity with both the Pythagorean and Qabbalistic systems of numbers and letters, and also the philosophic and astronomic cycles of the Egyptians, Chaldeans, and Brahmins. For example, consider the number 33. The first temple of Solomon stood for thirty-three years in its pristine splendor. At the end of that time it was pillaged by the Egyptian King Shishak, and finally (588 B.C.) it was completely destroyed by Nebuchadnezzar and the people of Jerusalem were led into captivity to Babylon. (See General History of Freemasonry, by Robert Macoy.) Also King David ruled for thirty-three years in Jerusalem; the Masonic Order is divided into thirty-three symbolic degrees; there are thirty-three segments in the human spinal column; and Jesus was crucified in the thirty-third year of His life.

The efforts made to discover the origin of the Hiramic legend show that, while the legend in its present form is comparatively modem, its underlying principles run back to remotest antiquity. It is generally admitted by modem Masonic scholars that the story of the martyred CHiram is based upon the Egyptian rites of Osiris, whose death and resurrection figuratively portrayed the spiritual death of man and his regeneration through initiation into the Mysteries. CHiram is also identified with Hermes through the inscription on the Emerald Table. From these associations it is evident that CHiram is to be considered as a prototype of humanity; in fact he is Plato's Idea (archetype) of man. As Adam after the Fall symbolizes the Idea of human degeneration, so CHiram through his resurrection symbolizes the Idea of human regeneration.

On the 19th day of March, 1314, Jacques de Molay, the last Grand Master of the Knights Templars, was burned on a pyre erected upon that point of the islet of the Seine, at Paris, where afterwards was erected the statue of King Henry IV. (See The Indian Religions, by Hargrave Jennings.) "It is mentioned as a tradition in some of the accounts of the burning," writes Jennings, "that Molay, ere he expired, summoned Clement, the Pope who had pronounced the bull of abolition against the Order and had condemned the Grand Master to the flames, to appear, within forty days, before the Supreme Eternal judge, and Philip [the king] to the same awful tribunal within the space of a year. Both predictions were fulfilled." The close relationship between Freemasonry and the original Knights Templars has caused the story of CHiram to be linked with the martyrdom of Jacques de Molay. According to this interpretation,
the three ruffians who cruelly slew their Master at the gates of the temple because he refused to reveal the secrets of his Order represent the Pope, the king, and the executioners. De Molay died maintaining his innocence and refusing to disclose the philosophical and magical arcana of the Templars.

Those who have sought to identify CHiram with the murdered King Charles the First conceive the Hiramic legend to have been invented for that purpose by Elias Ashmole, a mystical philosopher, who was probably a member of the Rosicrucian Fraternity. Charles was dethroned in 1647 and died on the block in 1649, leaving the Royalist party leaderless. An attempt has been made to relate the term "the Sons of the Widow" (an appellation frequently applied to members of the Masonic Order) to this incident in English history, for by the murder of her king England became a Widow and all Englishmen Widow's Sons.

To the mystic Christian Mason, CHiram. represents the Christ who in three days (degrees) raised the temple of His body from its earthly sepulcher. His three murderers were Caesar's agent (the state), the Sanhedrin (the church), and the incited populace (the mob). Thus considered, CHiram becomes the higher nature of man and the murderers are ignorance, superstition, and fear. The indwelling Christ can give expression to Himself in this world only through man's thoughts, feelings, and actions. Right thinking, right feeling, and right action--these are three gates through which the Christ power passes into the material world, there to labor in the erection of the Temple of Universal Brotherhood. Ignorance, superstition, and fear are three ruffians through whose agencies the Spirit of Good is murdered and a false kingdom, controlled by wrong thinking, wrong feeling, and wrong action, established in its stead. In the material universe evil appears ever victorious.

"In this sense," writes Daniel Sickels, "the myth of the Tyrian is perpetually repeated in the history of human affairs. Orpheus was murdered, and his body thrown into the Hebrus; Socrates was made to drink the hemlock; and, in all ages, we have seen Evil temporarily triumphant, and Virtue and Truth calumniated, persecuted, crucified, and slain. But Eternal justice marches surely and swiftly through the world: the Typhons, the children of darkness, the plotters of crime, all the infinitely varied forms of evil, are swept into oblivion; and Truth and Virtue--for a time laid low--come forth, clothed with diviner majesty, and crowned with everlasting glory!" (See General Ahiman Rezon.)

If, as there is ample reason to suspect, the modern Freemasonic Order was profoundly influenced by, if it is not an actual outgrowth of, Francis Bacon's secret society, its symbolism is undoubtedly permeated with Bacon's two great ideals: universal education and universal democracy. The deadly enemies of universal education are ignorance, superstition, and fear, by which the human soul is held in bondage to the lowest part of its own constitution. Thearrant enemies of universal democracy have ever been the crown, the tiara, and the torch.Thus CHiram symbolizes that ideal state of spiritual, intellectual, and physical emancipation which has ever been sacrificed upon the altar of human selfishness. CHiram is the Beautifier of the Eternal House. Modern utilitarianism, however, sacrifices the beautiful for the practical, in the same breath declaring the obvious lie that selfishness, hatred, and discord are practical.

Dr. Orville Ward Owen found a considerable part of the first thirty-two degrees of Freemasonic ritualism hidden in the text of the First Shakespeare Folio. Masonic emblems are to be observed also upon the title pages of nearly every book published by Bacon. Sir Francis Bacon considered himself as a living sacrifice upon the altar of human need; he was obviously cut down in the midst of his labors, and no student of his New Atlantis can fail to recognize the Masonic symbolism contained therein. According to the observations of Joseph Fort Newton, the Temple of Solomon described by Bacon in that Utopian romance was not a house at all but the name of an ideal state. Is it not true that the Temple of Freemasonry is also emblematic of a condition of society? While, as before stated, the principles of the Hiramic legend are of the greatest antiquity, it is not impossible that its present form may be based upon incidents in the life of Lord Bacon, who passed through the philosophic death and was raised in Germany.

In an old manuscript appears the statement that the Freemasonic Order was formed by alchemists and Hermetic philosophers who had banded themselves together to protect their secrets against the infamous methods used by avaricious persons to wring from them the secret of gold-making. The fact that the Hiramic legend contains an alchemical formula gives credence to this story. Thus the building of Solomon's Temple represents the consummation of the magnum opus, which cannot be realized without the assistance of CHiram, the Universal Agent. The Masonic Mysteries teach the initiate how to prepare within his own soul a miraculous powder of projection by which it is possible for him to transmute the base lump of human ignorance, perversion, and discord into an ingot of spiritual and philosophic gold.

Sufficient similarity exists between the Masonic CHiram and the Kundalini of Hindu mysticism to warrant the assumption that CHiram may be considered a symbol also of the Spirit Fire moving through the sixth ventricle of the spinal column. The exact science of human regeneration is the Lost Key of Masonry, for when the Spirit Fire is lifted up through the thirty-three degrees, or segments of the spinal column, and enters into the domed chamber of the human skull, it finally passes into the pituitary body (I sis), where it invokes Ra (the pineal gland) and demands the Sacred Name. Operative Masonry, in the fullest meaning of that term, signifies the process by which the Eye of Horus is opened. E. A. Wallis Budge has noted that in some of the papyri illustrating the entrance of the souls of the dead into the judgment hall of Osiris the deceased person has a pine cone attached to the crown of his head. The Greek mystics also carried a symbolic staff, the upper end being in the form of a pine cone, which was called the thyrsus of Bacchus. In the human brain there is a tiny gland called the pineal body, which is the sacred eye of the ancients, and corresponds to the third eye of the Cyclops. Little is known concerning the function of the pineal body, which Descartes suggested (more wisely than he knew) might be the abode of the spirit of man. As its name signifies, the pineal gland is the sacred pine cone in man--the eye single, which cannot be opened until CHiram (the Spirit Fire) is raised through the sacred seals which are called the Seven Churches in Asia.

There is an Oriental painting which shows three sun bursts. One sunburst covers the head, in the midst of which sits Brahma with four heads, his body a mysterious dark color. The second sunburst--which covers the heart, solar plexus, and upper abdominal region--shows Vishnu sitting in the blossom of the lotus on a couch formed of the coils of the serpent of cosmic motion, its seven-hooded head forming a canopy over the god. The third sunburst is over the generative system, in the midst of which sits Shiva, his body a grayish white and the Ganges River flowing out of the crown of his head. This painting was the work of a Hindu mystic who spent many years subtly concealing great philosophical principles within these figures. The Christian legends could be related also to the human body by the same method as the Oriental, for the arcane meanings hidden in the teachings of both schools are identical.

As applied to Masonry, the three sunbursts represent the gates of the temple at which CHiram was struck, there being no gate in the north because the sun never shines from the northern angle of the heavens. The north is the symbol of the physical because of its relation to ice (crystallized water) and to the body (crystallized spirit). In man the light shines toward the north but never from it, because the body has no light of its own but shines with the reflected glory of the divine life- particles concealed within physical substance. For this reason the moon is accepted as the symbol of man's physical nature. CHiram is the mysterious fiery, airy water which must be raised through the three grand centers symbolized by the ladder with three rungs and the sunburst flowers mentioned in the description of the Hindu painting. It must also pass upward by means of the ladder of seven rungs-the seven plexuses proximate to the spine. The nine segments of the sacrum and coccyx are pierced by ten foramina, through which pass the roots of the Tree of Life. Nine is the sacred number of man, and in the symbolism of the sacrum and coccyx a great mystery is concealed. That part of the body from the kidneys downward was termed by the early Qabbalists the Land of Egypt into which the children of Israel were taken during the captivity. Out of Egypt, Moses (the illuminated mind, as his name implies) led the tribes of Israel (the twelve faculties) by raising the brazen serpent in the wilderness upon the symbol of the Tau cross. Not only CHiram but the god-men of nearly every pagan Mystery ritual are personifications of the Spirit Fire in the human spinal cord.

The astronomical aspect of the Hiramic legend must not be overlooked. The tragedy of CHiram is enacted annually by the sun during its passage through the signs of the zodiac.

"From the journey of the Sun through the twelve signs," writes Albert Pike, "come the legend of the twelve labors of Hercules, and the incarnations of Vishnu and Buddha. Hence came the legend of the murder of Khurum, representative of the Sun, by the three Fellow-Crafts, symbols of the Winter signs, Capricornus, Aquarius, and Pisces, who assailed him at the three gates of Heaven and slew him at the Winter Solstice. Hence the search for him by the nine Fellow- Crafts, the other nine signs, hisfinding, burial, and resurrection." (See Morals and Dogma.)

Other authors consider Libra, Scorpio, and Sagittarius as the three murderers of the sun, inasmuch as Osiris was murdered by Typhon, to whom were assigned the thirty degrees of the constellation of Scorpio. In the Christian Mysteries also Judas signifies the Scorpion, and the thirty pieces of silver for which he betrayed His Lord represent the number of degrees in that sign. Having been struck by Libra (the state), Scorpio (the church), and Sagittarius (the mob), the sun (CHiram) is secretly home through the darkness by the signs of Capricorn, Aquarius, and Pisces and buried over the brow of a hill (the vernal equinox). Capricorn has for its symbol an old man with a scythe in his hand. This is Father Time--a wayfarer--who is symbolized in Masonry as straightening out the ringlets of a young girl's hair. If the Weeping Virgin be considered a symbol of Virgo, and Father Time with his scythe a symbol of Capricorn, then the interval of ninety degrees between these two signs will be found to correspond to that occupied by the three murderers. Esoterically, the urn containing the ashes of CHiram represents the human heart. Saturn, the old man who lives at the north pole, and brings with him to the children of men a sprig of evergreen (the Christmas tree), is familiar to the little folks under the name of Santa Claus, for he brings each winter the gift of a new year.

The martyred sun is discovered by Aries, a Fellow-Craftsman, and at the vernal equinox the process of raising him begins. This is finally accomplished by the Lion of Judah, who in ancient times occupied the position of the keystone of the Royal Arch of Heaven. The precession of the equinoxes causes various signs to play the role of the murderers of the sun during the different ages of the world, but the principle involved remains unchanged. Such is the cosmic story of CHiram, the Universal Benefactor, the Fiery Architect: of the Divine House, who carries withhim to the grave that Lost Word which, when spoken, raises all life to power and glory. According to Christian mysticism, when the Lost Word is found it is discovered in a stable, surrounded by beasts and marked by a star. "After the sun leaves Leo," writes Robert Hewitt Brown, "the days begin to grow unequivocally shorter as the sun declines toward the autumnal equinox, to be again slain by the three autumnal months, lie dead through the three winter ones, and be raised again by the three vernal ones. Each year the great tragedy is repeated, and the glorious resurrection takes place." (See Stellar Theology and Masonic Astronomy.)

CHiram is termed dead because in the average individual the cosmic creative forces are limited in their manifestation to purely physical--and correspondingly materialistic--expression. Obsessed by his belief in the reality and permanence of physical existence, man does not correlate the material universe with the blank north wall of the temple. As the solar light symbolically is said to die as it approaches the winter solstice, so the physical world may be termed the winter solstice of the spirit. Reaching the winter solstice, the sun apparently stands still for three days and then, rolling away the stone of winter, begins its triumphal march north towards the summer solstice. The condition of ignorance may be likened to the winter solstice of philosophy; spiritual understanding to the summer solstice. From this point of view, initiation into the Mysteries becomes the vernal equinox of the spirit, at which time the CHiram in man crosses from the realm of mortality into that of eternal life. The autumnal equinox is analogous to the mythological fall of man, at which time the human spirit descended into the realms of Hades by being immersed in the illusion of terrestrial existence.

In An Essay on the Beautiful, Plotinus describes the refining effect of beauty upon the unfolding consciousness of man. Commissioned to decorate the Everlasting House, CHiram Abiff is the embodiment of the beautifying principle. Beauty is essential to the natural unfoldment of the human soul. The Mysteries held that man, in part at least, was the product of his environment. Therefore they considered it imperative that every person be surrounded by objects which would evoke the highest and noblest sentiments. They proved that it was possible to produce beauty in life by surrounding life with beauty. They discovered that symmetrical bodies were built by souls continuously in the presence of symmetrical bodies; that noble thoughts were produced by minds surrounded by examples of mental nobility. Conversely, if a man were forced to look upon an ignoble or asymmetrical structure it would arouse within him a sense of ignobility which would provoke him to commit ignoble deeds. If an ill-proportioned building were erected in the midst of a city there would be ill- proportioned children born in that community; and men and women, gazing upon the asymmetrical structure, would live inharmonious lives. Thoughtful men of antiquity realized that their great philosophers were the natural products of the aesthetic ideals of architecture, music, and art established as the standards of the cultural systems of the time.

Moreover, the Hiramic legend may be considered to embody the vicissitudes of philosophy itself. As institutions for the dissemination of ethical culture, the pagan Mysteries were the architects of civilization. Their power and dignity were personified in CHiram Abiff--the Master Builder-- but they eventually fell a victim to the onslaughts of that recurrent trio of state, church, and mob. They were desecrated by the state, jealous of their wealth and power; by the early church, fearful of their wisdom; and by the rabble or soldiery incited by both state and church. As CHiram when raised from his grave whispers the Master Mason's Word which was lost through his untimely death, so according to the tenets of philosophy the reestablishment or resurrection of the ancient Mysteries will result in the rediscovery of that
secret teaching without which civilization must continue in a state of spiritual confusion and uncertainty. When the mob governs, man is ruled by ignorance; when the church governs, he is ruled by superstition; and when the state governs, he is ruled by fear. Before men can live together in harmony and understanding, ignorance must be transmuted into wisdom, superstition into an illumined faith, and fear into love. Despite statements to the contrary, Masonry is a religion seeking to unite God and man by elevating its initiates to that level of consciousness whereon they can behold with clarified vision the workings of the Great Architect of the Universe. From age to age the vision of a perfect civilization is preserved as the ideal for mankind. In the midst of that civilization shall stand a mighty university wherein both the sacred and secular sciences concerning the mysteries of life will be freely taught to all who will assume the philosophic life. Here creed and dogma will have no place; the superficial will be removed and only the essential be preserved. The world will be ruled by its most illumined minds, and each will occupy the position for which he is most admirably fitted.

https://archive.org/stream/The_Hiramic_Legend_-_Manly_P_Hall/The_Hiramic_Legend_-_Manly_P_Hall_djvu.txt

The Lion's Paw

The picture shows how the grip of the Lion's Paw was given in the Pyramid Mysteries.



The allegory of the fictional CHiram is am imaginative Messianic prototype of humanity. But, the of our Lord Jesus Christ is the original source begotten from Hashem. CHiram (Hiram) was not the son of Hashem. CHiram (Hiram) was the master builder of material things. Jesus was the master builder of living saints. It is Jesus who states the new temple lives within our hearts. And it is through Jesus Christ, not CHiram (Hiram) that Wisdom far greater than Solomon can be obtained. If you can close your eyes and take the leap of faith God will grant the Wisdom you need.

I can see where Lego got its idea of an ordinary man going through trials to fulfill the prophecies and become the "Special Master Builder."

 

From a Mason's point of view I can see promoting media the helps express complex ideas in simple ways makes sense. If everyone understands the concept, then everyone can move onto a more complex theorem on how we can be illuminated.

Watch the video "Mystery of the Widow's Son - The Legend of the Craft" to learn more about Hiram Abiff

James 1

1:2 My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials,

1:3 because you know that the testing of your faith produces endurance.

1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind.

1:7 For that person must not suppose that he will receive anything from the Lord,

1:8 since he is a double-minded individual, unstable in all his ways.

1:9 Now the believer of humble means should take pride in his high position.

1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow.

1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. So also the rich person in the midst of his pursuits will wither away.

1:12 Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him.

 

1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, and he himself tempts no one.

 

1:14 But each one is tempted when he is lured and enticed by his own desires.

 

1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death.

 

1:16 Do not be led astray, my dear brothers and sisters.

 

1:17 All generous giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or the slightest hint of change.

 

1:18 By his sovereign plan he gave us birth through the message of truth, that we would be a kind of firstfruits of all he created.

1 Kings 7

7:13 King Solomon sent for Hiram of Tyre.

7:14 He was the son of a widow from the tribe of Naphtali, and his father was a craftsman in bronze from Tyre. He had the skill and knowledge to make all kinds of works of bronze. He reported to King Solomon and did all the work he was assigned.

7:15 He fashioned two bronze pillars; each pillar was 27 feet high and 18 feet in circumference.

7:16 He made two bronze tops for the pillars; each was seven-and-a-half feet high.

7:17 The latticework on the tops of the pillars was adorned with ornamental wreaths and chains; the top of each pillar had seven groupings of ornaments.

7:18 When he made the pillars, there were two rows of pomegranate-shaped ornaments around the latticework covering the top of each pillar.

7:19 The tops of the two pillars in the porch were shaped like lilies and were six feet high.

7:20 On the top of each pillar, right above the bulge beside the latticework, there were two hundred pomegranate-shaped ornaments arranged in rows all the way around.

7:21 He set up the pillars on the porch in front of the main hall. He erected one pillar on the right side and called it Jakin; he erected the other pillar on the left side and called it Boaz.

7:22 The tops of the pillars were shaped like lilies. So the construction of the pillars was completed.

7:23 He also made the large bronze basin called “The Sea.” It measured 15 feet from rim to rim, was circular in shape, and stood seven-and-a-half feet high. Its circumference was 45 feet.

7:24 Under the rim all the way around it were round ornaments 48 arranged in settings 15 feet long. The ornaments were in two rows and had been cast with “The Sea.”

7:25 “The Sea” stood on top of twelve bulls. Three faced northward, three westward, three southward, and three eastward. “The Sea” was placed on top of them, and they all faced outward.

7:26 It was four fingers thick and its rim was like that of a cup shaped like a lily blossom. It could hold about 12,000 gallons.

7:27 He also made ten bronze movable stands. Each stand was six feet long, six feet wide, and four-and-a-half feet high.

7:28 The stands were constructed with frames between the joints.

7:29 On these frames and joints were ornamental lions, bulls, and cherubs. Under the lions and bulls were decorative wreaths.

7:30 Each stand had four bronze wheels with bronze axles and four supports. Under the basin the supports were fashioned on each side with wreaths.

7:31 Inside the stand was a round opening that was a foot-and-a-half deep; it had a support that was two and one-quarter feet long. On the edge of the opening were carvings in square frames.

7:32 The four wheels were under the frames and the crossbars of the axles were connected to the stand. Each wheel was two and one-quarter feet high.

7:33 The wheels were constructed like chariot wheels; their crossbars, rims, spokes, and hubs were made of cast metal.

7:34 Each stand had four supports, one per side projecting out from the stand.

7:35 On top of each stand was a round opening three-quarters of a foot deep; there were also supports and frames on top of the stands.

7:36 He engraved ornamental cherubs, lions, and palm trees on the plates of the supports and frames wherever there was room, with wreaths all around.

7:37 He made the ten stands in this way. All of them were cast in one mold and were identical in measurements and shape.

7:38 He also made ten bronze basins, each of which could hold about 240 gallons. Each basin was six feet in diameter; there was one basin for each stand.

7:39 He put five basins on the south side of the temple and five on the north side. He put “The Sea” on the south side, in the southeast corner.

7:40 Hiram also made basins, shovels, and bowls. He finished all the work on the Lord’s temple he had been assigned by King Solomon.

7:41 He made the two pillars, the two bowl-shaped tops of the pillars, the latticework for the bowl-shaped tops of the two pillars,

7:42 the four hundred pomegranate-shaped ornaments for the latticework of the two pillars (each latticework had two rows of these ornaments at the bowl-shaped top of the pillar),

7:43 the ten movable stands with their ten basins,

7:44 the big bronze basin called “The Sea” with its twelve bulls underneath,

7:45 and the pots, shovels, and bowls. All these items King Solomon assigned Hiram to make for the Lord’s temple were made from polished bronze.

7:46 The king had them cast in earth foundries in the region of the Jordan between Succoth and Zarethan.

7:47 Solomon left all these items unweighed; there were so many of them they did not weigh the bronze.

1 Corinthians 3

3:16 Do you not know that you are God’s temple and that God’s Spirit lives in you?

3:17 If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.

3:18 Guard against self-deception, each of you. If someone among you thinks he is wise in this age, let him become foolish so that he can become wise.

3:19 For the wisdom of this age is foolishness with God. As it is written, “He catches the wise in their craftiness.”

3:20 And again, “The Lord knows that the thoughts of the wise are futile."

3:21 So then, no more boasting about mere mortals! For everything belongs to you,

3:22 whether Paul or Apollos or Cephas or the world or life or death or the present or the future. Everything belongs to you,

3:23 and you belong to Christ, and Christ belongs to God.

According to Masonic historian Arturo de Hoyos, the word JahBalOn was first used in the 18th century in early French versions of the Royal Arch degree. It relates a Masonic allegory in which Jabulon was the name of an explorer living during the time of Solomon who discovered the ruins of an ancient temple. Within the ruins he found a gold plate upon which the name of God (Jehovah) was engraved. This story is similar to Joseph Smith finding golden plates with the word of God.

1. Jah. the Chaldean name of God, and signifies, 'His essence in Majesty - incomprehensible.' It is also a Hebrew word, signifying, 'I am and shall be' thereby expressing the actual future and eternal existence of the Most High.
2. Bal. is a Syriac word which signifies 'Lord or Powerful' also 'Lord in heaven or on high.'
3. On. is an Egyptian word signifying 'Father of all' as is expressed in the Lord's prayer."

 

http://www.light-lodge-alpha.org/raset22%206%206/mason%20ea.htm

http://www.sacred-texts.com/cla/dart/dart00.htm

 

I pray to Hashem that Masons and Kabbalist see that their esoteric constructs mean little compared to the actual Word of our Creator. Jesus and the Communion of Saints are examples on how to live one's life. Looking for patterns in chaos is truly chasing the wind. I do not believe Hashem has given revelation to any Freemason that I have read, except Joesph Smith. From his readings I currently discern him to be a false prophet moralist that took constructs from these mystery schools and monastic faiths and created a religion. From what I have read I believe Masonry to is a false religion based on gnostic knowledge and secular faith. Masonry believes that both dead and new religions hold pieces of the grand puzzle. I do admit that I have met very nice Kabbalist, Masons, and Mormons. But, I do not believe that Hashem has spoken to any of them.

While I believe Hiram Abiff, the Angel Maroni, and the Sepherot are idolatry, I do believe the congregations of these belief systems follow the three tenets I use to discern whether they follow the wisdom of Hashem.

Love our Creator, Not our Creator's possessions.

Love your Neighbor, not your neighbor's possessions.

Love yourself, not your possessions.

The true power of 3

I AM JESUS



It is wise to respect what is not known, then to provoke the light which governs all life.

[Luke_Wilbur]

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

I believe that many Christians overlook the pagan corruption that took place in both the First and Second temples dedicated to our Creator.

The conquests of Alexander the Great in the late 4th century BCE spread Greek culture and colonization—a process of cultural change called Hellenization—over non-Greek lands, including the Levant, also known as the Eastern Mediterranean between Anatolia and Egypt".


The period after Alexander's death in 323 BC and the emergence of the Roman Empire as signified by the Battle of Actium in 31 BC and the subsequent conquest of Ptolemaic Egypt in 30 BC. is known as the Hellenistic Age. At this time, Greek cultural influence and power was at its peak in Europe, Africa and Asia, experiencing prosperity and progress in the arts, exploration, literature, theatre, architecture, music, mathematics, philosophy, and science. It is often considered a period of transition, sometimes even of decadence or degeneration, compared to the brilliance of the Greek Classical era.




The period is characterized by a new wave of Greek colonization which established Greek cities and Kingdoms in Asia and Africa, the most famous being Alexandria in Egypt. New cities were established composed of colonists who came from different parts of the Greek world.

Ptolemy, a somatophylax, one of the seven bodyguards who served as Alexander the Great's generals and deputies, was appointed satrap of Egypt after Alexander's death on June 10, 323 BC. In 305 BC, Ptolemy declared himself King Ptolemy I, later known as "Soter" (saviour). The Egyptians soon accepted the Ptolemies as the successors to the pharaohs of independent Egypt. Ptolemy's family ruled Egypt until the Roman conquest of 30 BC.

All the male rulers of the dynasty took the name Ptolemy. Ptolemaic queens, some of whom were the sisters of their husbands, were usually called Cleopatra, Arsinoe or Berenice. The most famous member of the line was the last queen, Cleopatra VII, known for her role in the Roman political battles between Julius Caesar and Pompey, and later between Octavian and Mark Antony. Her suicide at the conquest by Rome marked the end of Ptolemaic rule in Egypt.

Judea was under Ptolemaic rule until 200 BC. Upper class Jews, notably the Tobiad family, wished to dispense with Jewish law and to adopt a Greek lifestyle. According to the historian Victor Tcherikover, the main motive for the Tobiads' Hellenism was economic and political. The Hellenizing Jews built a gymnasium in Jerusalem, competed in international Greek games, "removed their marks of circumcision and repudiated the holy covenant".

Jason (Hebrew: Yason, יאסון) of the Oniad family, brother to Onias III, was a High Priest in the Temple in Jerusalem. Josephus records that his name, before he Hellenized it, was originally Jesus (Hebrew יֵשׁוּעַ Yēshua`). Jason became high priest in 175 BCE after the accession of Antiochus Epiphanes IV to the throne of the Seleucid Empire.

In an ongoing dispute between the current High Priest, Onias III, and Simon the Benjamite, Jason offered to pay Antiochus in order to be confirmed as the new High Priest in Jerusalem. Antiochus accepted the offer and further allowed Jason to build a gymnasium in Jerusalem and create a Greek-style Polis named after the king, Antioch. With the creation of Antioch, Jason abandoned the ordinances given under Antiochus III, which defined the polity of the Judeans according to the Torah.

Jason's time as High Priest was brought to an abrupt end in 172 BCE when he sent Menelaus, the brother of Simon the Benjamite, to deliver money to Antiochus. Menelaus took this opportunity to "outbid" Jason for the priesthood, resulting in Antiochus confirming Menelaus as the High Priest from 171 BC to about 161 BC. According to II Maccabees, Menelaus belonged to the tribe of Benjamin and was the brother of the Simeon who had denounced Onias III to Antiochus IV Epiphanes.

Jason fled Jerusalem and found refuge in the land of the Ammonites. In 168 BCE Jason made a failed attempt to regain control of Jerusalem. Fleeing again to Ammon, he then continued to Egypt, then finally to Sparta, where he died and was buried.

Antiochus IV decided to side with Menalaus and the Hellenized Jews by outlawing Jewish religious rites and traditions kept by observant Jews and by ordering the worship of Zeus as the supreme god. Antiochus IV ruled the Jews from 175 to 164 BC. He is remembered as a major villain and persecutor in the Jewish traditions associated with Hanukkah, including the books of Maccabees and the "Scroll of Antiochus". Rabbinical sources refer to him as הרשע harasha ("the wicked"). He has been identified as the "eleventh horn of the beast" in the Book of Daniel (chapters 7 to 12).

The Maccabean Revolt began at 167 to 160 BC, between a Judean rebel group known as the Maccabees and the Seleucid Empire. In the narrative of I Maccabees, after Antiochus issued his decrees forbidding Jewish religious practice, a rural Jewish priest from Modiin, Mattathias the Hasmonean Mattathias ben Johanan (Hebrew: מַתִּתְיָהוּ בֶּן יוֹחָנָן הַכֹּהֵן, Matityahu ben Yoḥanan HaKohen) (died 165 BC) sparked the revolt against the Seleucid Empire by refusing to worship the Greek gods. Mattathias killed a Hellenistic Jew who stepped forward to offer a sacrifice to an idol in Mattathias' place. He and his five sons fled to the wilderness of Judah. After Mattathias' death about one year later in 166 BC, his son Judah Maccabee led an army of Jewish dissidents to victory over the Seleucid dynasty in guerrilla warfare, which at first was directed against Hellenized Jews, of whom there were many. Judah Maccabee is acclaimed as one of the greatest warriors in Jewish history alongside Joshua, Gideon, and David.

The Maccabees destroyed pagan altars in the villages, circumcised boys and forced Jews into outlawry. The term Maccabees as used to describe the Jewish army is taken from the Hebrew word for "hammer".

In the early days of the rebellion, Judah received a surname Maccabee. Several explanations have been put forward for this surname. One suggestion is that the name derives from the Aramaic maqqaba ("makebet" in modern Hebrew), "hammer" or "sledgehammer" (cf. the cognomen of Charles Martel, the 8th century Frankish leader), in recognition of his ferocity in battle. It is also possible that the name Maccabee is an acronym for the Torah verse Mi kamokha ba'elim Adonai, "Who among the gods is like you, O Adonai?", his battle-cry to motivate troops. (Exodus 15:11). Rabbi Moshe Schreiber writes that it is an acronym for his father's name Mattityahu Kohen Ben Yochanan. Some scholars maintain that the name is a shortened form of the Hebrew maqqab-ya ¯hû (from na ¯qab, ‘‘to mark, to designate’’), meaning ‘‘the one designated by Yahweh.’

Mindful of the superiority of Seleucid forces during the first two years of the revolt, Judah's strategy was to avoid any engagement with their regular army, and to resort to guerrilla warfare, in order to give them a feeling of insecurity. The strategy enabled Judah to win a string of victories. At the battle of Nahal el-Haramiah (wadi haramia), he defeated a small Assyrian force under the command of Apollonius, governor of Samaria, who was killed. Judah took possession of Apollonius's sword and used it until his death as a symbol of vengeance. After Nahal el-Haramiah, recruits flocked to the Jewish cause.

Shortly thereafter, Judah routed a larger Seleucid army under the command of Seron near Beth-Horon, largely thanks to a good choice of battlefield. Then in the Battle of Emmaus, Judah proceeded to defeat the Seleucid forces led by generals Nicanor and Gorgias. This force was dispatched by Lysias, whom Antiochus left as viceroy after departing on a campaign against the Parthians. By a forced night march, Judah succeeded in eluding Gorgias, who had intended to attack and destroy the Jewish forces in their camp with his cavalry. While Gorgias was searching for him in the mountains, Judah made a surprise attack upon the Seleucid camp and defeated the Seleucid at the Battle of Emmaus. The Seleucid commander had no alternative but to withdraw to the coast.

The defeat at Emmaus convinced Lysias that he must prepare for a serious and prolonged war. He accordingly assembled a new and larger army and marched with it on Judea from the south via Idumea. After several years of conflict Judah drove out his foes from Jerusalem, except for the garrison in the citadel of Acra. He purified the defiled Temple of Jerusalem and on the 25th of Kislev (December 14, 164 BCE) restored the service in the Temple. The reconsecration of the Temple became a permanent Jewish holiday, Hanukkah, which continued even after the Temple was destroyed in 70 CE. Hanukkah is still celebrated annually. The liberation of Jerusalem was the first step on the road to ultimate independence.

Upon hearing the news that the Jewish communities in Gilead, Transjordan, and Galilee were under attack by neighboring Greek cities, Judah immediately went to their aid. Judah sent his brother, Simeon, to Galilee at the head of 3,000 men; Simeon proceeded to successfully fulfill his task, achieving numerous victories and transplanted a substantial portion of the Jewish settlements, including women and children, to Judea. He personally led the campaign in Transjordan, taking with him his brother Jonathan. After fierce fighting, he defeated the Transjordanian tribes and rescued the Jews concentrated in fortified towns in Gilead. The Jewish population of the areas taken by the Maccabees was evacuated to Judea. At the conclusion of the fighting in Transjordan, Judah turned against the Edomites in the south, captured and destroyed Hebron and Maresha. He then marched on the coast of the Mediterranean, destroyed the altars and statues of the pagan gods in Ashdod, and returned to Judea with much spoils.

Judah then laid siege to the Assyrian garrison at the Acra, the Seleucid citadel of Jerusalem. The besieged, who included not only Assyrians but also Hellenistic Jews, appealed for help to Lysias, who effectively became the regent of the young king Antiochus V Eupator after the death of Antiochus Epiphanes at the end of 164 BCE during the Parthian campaign. Lysias together with Eupator set out for a new campaign in Judea. Lysias skirted Judea as he had done in his first campaign, entering it from the south, and besieged Beth-Zur. Judah raised the siege of the Acra and went to meet Lysias. In the Battle of Beth-zechariah, south of Bethlehem, the Seleucids achieved their first major victory over the Maccabees, and Judah was forced to withdraw to Jerusalem. Beth-Zur was compelled to surrender and Lysias reached Jerusalem, laying siege to the city. The defenders found themselves in a precarious situation because their provisions were exhausted, it being a sabbatical year during which the fields were left uncultivated. However, just as capitulation seemed imminent, Lysias and Eupator had to withdraw when Antiochus Epiphanes's commander-in-chief Philip, whom the late ruler appointed regent before his death, rebelled against Lysias and was about to enter Antioch and seize power.

Lysias decided to propose a peaceful settlement, which was concluded at the end of 163 BCE. The terms of peace were based on the restoration of religious freedom, the permission for the Jews to live in accordance with their own laws, and the official return of the Temple to the Jews. The Jews accepted; however, in order to ensure they would not rise against them soon again, the Syrian king and regent broke their promise and tore down the walls of Jerusalem before leaving. Lysias defeated Philip, only to be overthrown by Demetrius, the true heir to the Assyrian throne.

During the first years of the restoration of the Jewish worship Menelaus still remained (though only nominally) high priest. He is said to have been put to death by Antiochus V Eupator and his regent, general Lysias. The young 9 year old Seleucid King charged Menelaus responsible for the Jewish rebellion.

Demetrius appointed Alcimus (from Greek Alkimos (Ἄλκιμος), "valiant" or Hebrew אליקום Elyaqum, "God will rise"), also called Jacimus, or Joachim (Ἰάκειμος), was, a Hellenist Jew, who served as High Priest of Israel for three years, 162 BCE-159 BCE. , a choice the Hasidim (Pietists) might have accepted since he was a descendant of the Biblical Aaron, brother of Moses. But, Alcimus was not in the high-priestly line;and being ambitious for the office of high priest, it he traveled to Antioch to petition the assistance of the Seleucid king Demetrius I Soter, who had just overthrown Antiochus Eupator. Alcimus was of the Hellenizing party, and therefore bitterly opposed by the Maccabees.

Demetrius sent an army under Bacchides to establish Alcimus in the high priesthood at Jerusalem. The favor with which Alcimus was received by the Jews at Jerusalem on account of his Aaronic descent was soon turned to hate by his cruelties. When Bacchides and his army returned to Antioch, the Hasmonean Judah Maccabee attacked and overcame Alcimus, and drove him also to Syria. There he secured from Demetrius another army, led by Nicanor, who, failing to overcome Judah by treachery, attacked him directly, but was defeated and killed. A third and greater army, under Bacchides again, was dispatched to reinstall Alcimus. Judah was defeated and killed, Alcimus established as high priest and a strong garrison left in Jerusalem to maintain him. But he did not long enjoy his triumph, since he died soon after, while he was pulling down the wall of the temple that divided the court of the Gentiles from that of the Israelites.

To further understand the time of period of Jesus Christ I plan on focusing more on the world around Israel during the period after Alcimus 159 BC through the destruction of the temple 70 AD. The first document I plan on studying is the "Damascus Document".

Evidence from the 'Damascus scroll' indicates that this group of Essene, also known as 'The Way,' first organized outside of Israel in Damascus, Syria. The origin of a fraternity is not known with precision. It speculated Essenes were formed during Babylonian captivity (6th century BC), as a reaction to the religious relaxation had occurred. Other researchers put their creation much earlier, during the building of the Temple of Solomon in the 10th BC century and identify themselves as the first Masons. The name Essene comes from 'Es' which means 'fire' and 'sene' meaning 'worshiper.' Initiates had to go through a ritual purification by fire. Hence, in the future Khirbet-Qumran would be known as 'Damascus,' among members of the sect. This was during the early to mid second century BC. Texts from the scroll indicate that at that time the group consisted of rather typical Torah observant Jews with little Zorastrian eschatology and no Pythagorean influence. It is in this document that we find a reference to the Testament of Judah, "A Star shall come forth out of Jacob" which the community interpreted as the coming of an interpreter of the law who would be known as the 'Unique Teacher.' It is this individual, c 170 BCE, who prophesied the coming of the Messiah and the annihilation of the wicked c 130 BCE. This 40 year period was to be known as the 'the whole period of wickedness.' Often in these documents we have references to the wicked or 'wicked priest.' To the Jews and in this case the Essene, wicked simply meant not Torah observant, and it is clear that they considered the non-Davidian, non-Zadokite Hasmonean rulers who usurped the throne of Israel and the office of high priest to be just that.

While the Pharisee awaited the arrival of a Davidian Messiah who would enable the Jews to rule over a vast empire, the Essene that correctly envisioned a supernatural Messiah of Moral Judgment that we know as Jesus Christ.



It was the Pharisee who developed Temple worship and the ritual of blood sacrifice both of which were rejected by the Essene. Around 100 BCE there is evidence that a leader arose among the Essene, who having travelled the known world absorbed influences from other religions in the region and introduced the doctrines of Pythagoras to the Judaeo/Zorastrian community.

Evidence from the 'Damascus scroll' indicates that this group of Essene, also known as 'The Way,' first organized outside of Israel in Damascus, Syria. The name Essene comes from 'Es' which means 'fire' and 'sene' meaning 'worshipper.' Initiates had to go through a ritual purification by fire. Hence, in the future Khirbet-Qumran would be known as 'Damascus,' among members of the sect. This was during the early to mid second century BCE. Texts from the scroll indicate that at that time the group consisted of rather typical Torah observant Jews with little Zorastrian eschatology and no Pythagorean influence. It is in this document that we find a reference to the Testament of Judah, "A Star shall come forth out of Jacob" which the community interpreted as the coming of an interpreter of the law who would be known as the 'Unique Teacher.' It is this individual, c 170 BCE, who prophesied the coming of the Messiah and the annihilation of the wicked c 130 BCE. This period was to be known as the 'the whole period of wickedness.' Often in these documents we have references to the wicked or 'wicked priest.' To the Jews and in this case the Essene, wicked simply meant not Torah observant, and it is clear that they considered the non-Davidian, non-Zadokite Hasmonean rulers who usurped the throne of Israel and the office of high priest to be just that.

Qumrân Cave 4

22 T 4Q266 Damascus Documenta 1954 +/- 38 44 BCE-129 CE

The Damascus Document was Carbon dated in Tuscon, Arizona, to anywhere from 44 years before the birth of Jesus Christ to 96 years after the death and resurrection of Christ. An average mean would put it 53 years after the death and resurrection Jesus Christ.

The Israel Antiquities Authority (IAA)
Leon Levy Dead Sea Scrolls Digital Library

Damascus Document
4Q266 – 4Q Da

Following the discovery of two manuscripts of this text in 1896 in the Cairo Genizah, a few scholars hypothesized that the composition originated in the Second Temple period. This hypothesis was confirmed fifty years later, when fragments of ten manuscripts of the work were discovered in the Qumran caves. How this text ended up in the Cairo Genizah remains a mystery. The Damascus Document appears to be one of the foundational documents of the Dead Sea Scrolls community. It begins with an overview of the history of the group, according to which its members are the truly chosen “Sons of Light”. All other Jews are sinners and have been duly punished repeatedly throughout history. The community members have been elected by God, as they alone followed the instructions of the “Teacher of Righteousness”, who was sent by God to warn the people of Israel of the imminent Day of Judgment. The text mentions a covenant between the community and God, which was established in “Damascus”. This is probably not a literal reference to the Syrian city, but rather an allegorical reference to biblical verses, indicating that the covenant took place in exile. This exposition is followed by a detailed legal code stipulating the proper behavior expected of community members. It covers many aspects of daily life, family law, and the community’s internal organization and leadership. Many of these regulations are similar, and at times identical, to those in the Community Rule, the most famous legal code found among the Dead Sea Scrolls. Both texts are meant to regulate the life of a close-knit group. However, each of these texts describes a very different community: the community described in the Damascus Document included women, and its members married and had children; the one portrayed in the Community Rule is an ascetic group, and there is no mention of women or families. There is a heated debate among scholars over how to explain the connection between these two communities. One school of thought identifies these groups with the two classes of Essenes mentioned by the first-century CE Jewish historian, Josephus in book 2 of The Jewish War. According to his account, one group of Essenes was celibate whereas the other group included families. Other scholars point out that while the Community Rule does not mention women, it does not advocate celibacy either.

http://www.deadseascrolls.org.il/explore-the-archive/manuscript/4Q266-1?locale=en_US

 

If John the Baptist was an Essene preacher, as many scholars believe, the Damascus Document may give an insight into the reported differences between John's disciples and Jesus' disciples over such issues as fasting. It also may hint at the reason that the ascetic John never himself joined Jesus and apparently harbored doubts about his Messiahship (Matthew 11:2). Issues such as hand-washing, Sabbath observance, and keeping oneself away from the corrupting company of sinners and Gentiles were essential to the Qumran group. If John the Baptist shared their view, it would be difficult for him to give up his tradition of purity for the broader way that Jesus taught and practiced.

It appears Humankind is like a grape vine to Hashem. He snips away the bad shoots and grafts on good ones from time to time.
Exhortation
from the Damascus Document
(Geniza A + B, 4Q266 – 272)

Jackson Snyder

Introduction to the Exhortation

Listen, all you who recognize righteousness, and consider the deeds of Elohim. When he has a dispute with any mortal, he passes judgment on those who spurn him. For when Israel abandoned him by being faithless, he turned away from them and from His sanctuary and gave them up to the sword. But when He called to mind the covenant He made with their forefathers, He left a remnant for Israel and did not allow them to be exterminated. In the era of wrath – three hundred and ninety years at the time He handed them over to the power of Nebuchadnezzar king of Babylon – He took care of them and caused to grow from Israel and from Aaron a root of planting to inherit his land and to grow fat on the good produce of His soil. They considered their iniquity and they knew that they were guilty men, and had been like the blind and like those groping for the way twenty years. But Elohim considered their deeds, that they had sought Him with a whole heart. So He raised up for them a teacher of righteousness to guide them in the way of His heart. He taught to later generations what Elohim did to the generation deserving wrath, a company of traitors. They are the ones who depart from the proper way. That is the time of which it was written, “ Like a rebellious cow,” so rebelled Israel.

The Man of Mockery

When the Man of Mockery appeared, who spit lying waters up on Israel, he led them to wander in the trackless wasteland. He brought down the lofty heights of old, turned aside from paths of righteousness,and shifted the boundary marks that the forefathers had set up to mark their inheritance, so that the curses of His covenant took hold on them. Because of this they were handed over to the sword that avenges the breach of His Covenant. For they had sought flattery, choosing travesties of true religion; they looked for ways to break the rules; they favored the fine neck. They called the guilty innocent and the innocent guilty. They overstepped covenant, violated Torah; and they conspired together to kill the innocent, for all those who lived pure lives they loathed from the bottom of their heart. So they persecuted them violently, and were happy to see the people quarrel. Because of all this Elohim became very angry with their company. He annihilated the lot of them, because all their deeds were uncleanness to Him.

The Immensity of Elohim’s Resources

So now listen to me, all members of the covenant, so I can make plain to you the ways of the despicable so you can leave the paths of sin. Elohim, who loves true knowledge, has positioned Wisdom and Intelligence in front of Him; Ingenuity and True Knowledge wait on him. He is very patient and forgiving, covering the sin of those who repent of wrongdoing. But Strength, Might, and great Wrath in the flames of fire with all the malachim of destruction will come against all who rebel against the proper way and who despise the rules, until they are without remnant of survivor, for Elohim had not chosen them from ancient eternity. Before they were created, He knew what they would do. So He rejected the generations of old and turned away from the land until they were gone.

He knows the times of appearance and the number and exact times of everything that has ever existed and ever will exist before it happens in the proper time, for all eternity. And in all of these times, He has arranged that there should be for Himself people called by name, so that there would always be survivors on the earth, replenishing the surface of the earth with their descendants. He taught them through those anointed by set - apart spirit, the seers of truth. He explicitly called them by name. But whoever He had rejected He caused to stray.

The Fall of the Malachim

So now my children, listen to me that I may uncover your eyes to see and to understand the conduct of Elohim, choosing what pleases Him and hating what He rejects, living perfectly in all His ways, not turning away through thoughts brought on by the sinful urge and lecherous eyes. For many have gone astray by such thoughts, even strong and fearless men of old faltered through them, and still do. When they went about in their willful heart, the Guardian Sky - Malachim fell and were ensnared by it, for they did not observe the commandments of Elohim. Their sons, who were as tall as cedars, and whose bodies were as big as mountains, fell by it. Everything mortal on dry land expired and became as if they had never existed, because they did their own will, and did not keep the commandments of their Maker, until finally His anger was aroused against them.

The Historical Results of Straying

By it the sons of Noah and their families went astray, and by it they were exterminated. {Though} Abraham did not live by it, he was {still} considered Elohim’s friend, because he observed the commandments of Elohim and he did not choose to follow the will of his own spirit; and he passed them on to Isaac and to Jacob and they too observed them. They too were recorded as friends of Elohim and eternal partners in the covenant. But the sons of Jacob went astray by them and were punished for their errors. In Egypt their descendants lived by their willful heart, too obstinate to consult the commandments of Elohim, each one doing what was right in his own eyes. They even ate blood; and the men were exterminated in the wilderness. <Elohim commanded> them at Kadesh, “Go up and possess <the land”; but they chose to follow the will of> their spirit; and they did not listen to their Maker’s voice or the commandments of their teacher; instead they grumbled in their tents. So Elohim became angry with their company.

Their sons perished because of it. Their kings were exterminated because of it. Their heroes perished because of it. Their land was devastated because of it, and because of it the members of the forefathers’ covenant committed sin, and so were handed over to the sword because they abandoned the covenant of Elohim, and chose their own will, and followed their own willful heart, each man doing his own will.

{As for} “the priests” – they are the captives of Israel, who go out of the land of Judah and the Levites are those accompanying them; {and as for} ”the sons of Zadok” – they are the chosen of Israel, the ones called by name, who are to appear in the Last Days.

The House of Judah Vanquished in the Time to Come.

< . . . > holiness < . . . > whom Elohim atoned for, acquitting the innocent and condemning the guilty as well as all who came after them who act according to the interpretation of the Torah by which the forefathers were taught, until the age is over, that is, the present time. Like the covenant Elohim made with the forefathers to atone for their sin, so will Elohim atone for them. When the total years of this present age are complete, there will be no further need to be connected to the house of Judah, but instead each will his own tower; “the wall is built, the boundary removed” (Mic.7:11). But in the present age Belial is unrestrained in Israel, just as Elohim said by Isaiah the prophet, the son of Amoz, saying,“Fear and pit and snare are upon you, resident in the land.”

Those Caught Up in the Three Nets of Belial

The true meaning of this verse concerns the three nets of Belial about which Levi son of Jacob said that Belial would catch Israel in, so he directed {those nets} toward three kinds of righteousness:

The first is fornication; the second is wealth; the third is defiling the sanctuary. Who escapes from one is caught in the next; and whoever escapes from that is caught in the other.

{Regarding} the Shoddy -Wall - Builders who went after “Precept” - Precept is a Raver of whom it says, “they will surely rave” – they are caught in two traps:

fornication, by taking two wives in their lifetimes although the principle of creation is “male and female He created them” and those who went into the ark “went into the ark two by two.” Concerning the Leader it is written,“he will not multiply wives to himself”; but David had not read the sealed book of the Torah in the Ark; for it was not opened in Israel from the day of the death of Eleazar and Joshua and the elders who served the goddess Ashtoret. It lay buried <and was not> revealed until the appearance of Zadok. Nevertheless the deeds of David were all excellent, except the murder of Uriah, and Elohim forgave him for that.

They also defile the sanctuary, for they do not separate clean from unclean according to the Torah, and lie with a woman during her menstrual period. Furthermore they marry each man the daughter of his brothers and the daughter of his sister, although Moses said, “Unto the sister of your mother you will not draw near; she is the flesh of your mother.” But the rule of consanguinity is written for males and females alike, so if the brother’s daughter uncovers the nakedness of the brother of her father, she is the flesh <of her father>.

Also they have corrupted their set - apart spirit, and with blasphemous language they have reviled the statutes of Elohim’s covenant, saying, “They are not well -founded.” They continually speak abhorrent things against them. “All of them are kindlers and lighters of brands”; “the webs of a spider are their webs and the eggs of vipers are their eggs. ” Whoever touches them will not be clean. The more he does so, the more he is guilty, unless he is forced.

Against the Boundary-Shifters and For the Teacher in the Last Days

For in times past, Elohim punished their deeds and His wrath burned against their misdeeds, for “they are a people without insight”; “they are a people wandering in counsel, for there is no insight in them.” For in times past Moses and Aaron stood in the power of the Prince of Lights and Belial raised up Yannes and his brother in his cunning when seeking to do evil to Israel the first time. In the time of destruction of the land the Boundary-Shifters appeared and led Israel astray and the land was devastated, for they had spoken rebellion against the commandments of Elohim through Moses and also through the anointed of the spirit; and they prophesied falsehood to turn Israel from following Elohim. But Elohim called to mind the covenant of the forefathers; and He raised up from Aaron insightful men and from Israel wise men and He taught them and they dug the well of knowledge: “the well the princes dug, the nobility of the people dug it with a rod.”

{Regarding these verses,} the Well is the Torah, and its “diggers” are the captives of Israel who went out of the land of Judah and dwelt in the land of Damascus; because Elohim had called them all princes, for they sought Him and their honor was not denied by a single mouth. And the “rod” is the Interpreter of the Torah of whom Isaiah said, “he brings out a tool for his work.” The nobility of the people are those who come to “dig the well” by following rules that the Rod made to live by during the whole era of despicableness, and without these rules they will obtain nothing until the appearance of One who teaches righteousness in the Last Days.

The Plan of Return and Teshuvah Unto Long Life

None who have been brought into the covenant will enter into the sanctuary to light up His altar in vain; they will lock the door, for Elohim said, “Would that one of you would lock My door so that you should not light up My altar in vain.” They must be careful to act according to the specifications of the Torah for the era of despicableness, separating from corrupt people, avoiding filthy despicable lucre taken from what is vowed or consecrated to Elohim or found in the Temple funds. They must not rob “the poor of Elohim's people, making widows’ wealth their booty and killing orphans.” They must distinguish between defiled and pure, teaching the difference between sacred and profane. They must keep the Sabbath day according to specification, and the sacred days and the fast day according to the commandments of the members of the new covenant in the land of Damascus, offering the sacred things according to their specifications. Each one must love his brother as himself, and support the poor, needy, and alien. They must seek each the welfare of his fellow, never betraying a family member according to the ordinance. Each must reprove his fellow according to the command, but must not bear a grudge day after day. They must separate from all kinds of ritual impurity according to their ordinance, not befouling each his holy spirit, just as Elohim has told them so to do.

In short, for all who conduct their lives by these ordinances, in perfect holiness, according to all the instructions, Elohim’s covenant stands firm “to give them life for thousands of generations as it is written, ”He keeps the covenant and loyalty to those who love Him and keep my commandments for a thousand generations.”

As For Those Who Reject

But those who reject the commandments and the rules <will perish>. When Elohim judged the land, bringing the just deserts of the despicable to them, that is when the oracle of the prophet Isaiah son of Amoz came true, which says, “Days are coming upon you and upon your people and upon your father’s house that have never come before, since the departure of Ephraim from ]udah,” that is, when the two houses of Israel separated, Ephraim departing from Judah. All who backslid were handed over to the sword, but all who held fast escaped to the land of the north, as it says,“I will exile the tents of your king and the foundation of your images beyond the tents of Damascus.”

The books of Torah are the tents of the king, as it says, “I will re-erect the fallen tent of David.” The king is <Leader of> the nation and the “foundation of your images” is the books of the prophets whose words Israel despised. The star is the Interpreter of the Torah who comes to Damascus, as it is written,“A star has left Jacob, a staff has risen from Israel.” The latter is the Leader of the whole nation; when he appears, “he will shatter all the sons of Sheth.” They escaped in the first period of Elohim’s judgment, but those who held back were handed over to the sword.

Alternate Explanation from Manuscript

When the oracle of the prophet Zechariah comes true,“O sword, be lively and smite my shepherd and the man loyal to Me – so says Elohim. If you strike down the shepherd, the flock will scatter. Then I will turn my power against the little ones. ”But those who give heed to Elohim are “the poor of the flock”:

“they will escape in the time of punishment, but all the rest will be handed over to the sword when the Messiah of Aaron and of Israel comes, just as it happened during the time of the first punishment, as Ezekiel said, “Make a mark on the foreheads of those who moan and lament,”but the rest were given to the sword that makes retaliation for covenant violations.

Pesherim on Various Prophetic Texts

And such is the verdict on all members of the covenant who do not hold firm to these ordinances:

they are condemned to destruction by Belial. That is the day on which Elohim will judge as He has said, “The princes of Judah were those like Boundary - Shifters on whom I will pour out wrath like water. ”Truly they were too sick to be healed; every kind of galling wound adhered to them because they did not turn away from traitorous practices; they relished the customs of fornication and filthy lucre. Each of them vengefully bore a grudge against his brother, each hating h is fellow; each of them kept away from nearest kin but grew close to indecency; they vaunted themselves in riches and in ill - gotten gains; each of them did just what he pleased; each chose to follow his own willful heart. They did not separate from the people and their sin, but arrogantly threw off all restraint, living by despicable customs, of which Elohim
had said, “Their wine is the venom of snakes, the cruel poison of vipers.”

“The snakes” are the kings of the Gentiles, and “their wine” is their customs and “the poison of vipers” is the chief of the kings of Greece, who comes to wreak vengeance on them. But the “Shoddy - Wall - Builders” and “Whitewashers” understood none of these things, for one who deals in mere wind, a spitter of lies, had spit on them, on whose entire company Elohim’s anger had burned hot. But as Moses said to Israel, “It is not for your righteousness or the integrity of your heart that you are going to dispossess these nations, but because He loved your ancestors and because He has kept his promise.

Such is the verdict on the captivity of Israel, those who turn away from the usages of the common people. Because Elohim loved the ancients who bore witness to the people following Him, so too He loves those who follow them, for to such truly belongs the covenant of the fathers. But against His enemies, the Shoddy - Wall - Builders, His anger burns.

The Return of the Teacher at the Eschaton

So it is with all the men who entered the new covenant in the land of Damascus, but then turned back and traitorously turned away from the fountain of living water. They will not be reckoned among the council of the people, and their names will not be written in their book from the day the Beloved Teacher dies until the Messiah from Aaron and from Israel appears. Such is the fate for all who join the company of the men of sacred perfection and then become sick of obeying virtuous rules. This is the type of person who “melts in the crucible.” When his actions become evident he will be sent away from the company as if his lot had never fallen among the disciples of Elohim. In keeping with his wrongdoing the most knowledgeable men will punish him until he returns to take his place among the men of sacred perfection. When his actions become evident, according to the interpretation of the Torah that the men of sacred perfection live by, no one is allowed to share either wealth or work with such a one, for all the qadoshim of the Almighty have cursed him.

Such is the fate for all who reject the commandments, whether old or new, who have turned their thoughts to false gods and who have lived by their willful hearts: they have no part in the household of Torah. They will be condemned along with their companions who have gone back to the Men of Mockery, because they have uttered lies against the correct laws and rejected the sure covenant that they made in the land of Damascus, that is, the New Covenant. Neither they nor their families will have any part in the Household of Torah.

When the Judgment

Now from the day the Beloved Teacher passed away to the destruction of all the warriors who went back to the Man of the Lie will be about forty years. Now at that time Elohim’s anger will burn against Israel, as He said, “Neither king nor prince” nor judge nor one who exhorts to do what is right will be left. But those who repent of the sin of Jacob have kept Elohim’s covenant. Then each will speak to his fellow, vindicating his brother, helping him walk in Elohim’s way, and Elohim will listen to what they say and “write a record - book of those who fear Elohim and honor His name” until salvation and righteousness are revealed for those who fear Elohim. “And you will again know the innocent from the guilty, those who serve Elohim and those who do not.” “He keeps faith to those who love Him "and to those who keep Him for a thousand generations."

As for those separatists who left the city of the sanctuary and relied on Elohim in the time of Israel’s unfaithfulness, when the nation defiled the Temple, but returned once more to the way of the people in a few matters – each of them will be judged in the set - apart council according to his spirit. But all of the members of the covenant who breached the restrictions of the Torah, when the Shekinah of Elohim appears to Israel they will be excluded from the midst of the camp, and with them all who did evil in Judah when it was undergoing trial.

The Prayer of Teshuvah

But all who hold fast to these rules, going out and coming in according to the Torah, always obeying the Teacher and confessing to Elohim as follows:

“We have cruelly sinned, we and our ancestors by living contrary to the covenant rules; just and true are Your judgments against us.”

And do not act arrogantly against His sacred rules and His righteous ordinances and His reliable declarations and who discipline themselves by the old rules by which the members of the Yahad were governed and listen attentively to the Teacher of Righteousness, not abandoning the correct ordinances when they hear them – they will rejoice and be happy and exultant. They will rule over all the inhabitants of the earth. Then Elohim will make atonement for them and they will experience His deliverance because they have trusted in His sacred name.

{Amein}

http://jacksonsnyder.com/arc/2009/dss/Damascus-Document-01.pdf

The Hebrew word malakh comes from a root meaning "to send" and is used both in the ordinary sense of a messenger and in the sense of an angel "sent" by God. (The English word "angel" is derived from the Greek angelos with the same meaning of messenger.)

1906 Jewish Encyclopedia
FALL OF ANGELS

In Apocalyptic Writings. The conception of fallen angels—angels who, for wilful, rebellious conduct against God, or through weakness under temptation.thereby forfeiting their angelic dignity, were degraded and condemned to a life of mischief or shame on earth or in a place of punishment—is wide-spread. Indications of this belief, behind which probably lies the symbolizing of an astronomical phenomenon, the shooting stars, are met with in Isa. xiv. 12 (comp. Job xxxviii. 31, 32; see Constellations). But it is in apocalyptic writings that this notion assumes crystallized definiteness and is brought into relations with the theological problem of the origin and nature of evil and sin. That Satan fell from heaven with the velocity of lightning is a New Testament conception (Luke x. 18; Rev. xii. 7-10). Originally Satan was one of God's angels, Lucifer, who, lusting for worldly power, was degraded. Samael (Yalk., Gen. 25), originally the chief of the angels around God's throne, becomes the angel of death and the "chieftain of all the Satans" (Deut. R. xi. ; comp. Matt. xxv. 41).

But it is especially Samḥazai and Azael of whom the fall is narrated. In Targ. Pseudo-Jonathan to Gen. vi. 4 they appear as the "nefilim" (A. V. "giants"), undoubtedly in consequence of an incorrect interpretation of this word as "those that fell from heaven." The story of these two angels is found in brief form in Yalḳ., Gen. 44; it has been published by Jellinek ("B. H." iv. 127; originally in Midrash Abkir; comp. Rashi, Yoma 67b; Geiger, "Was Hat Mohammed aus dem Judenthume Aufgenommen?" p. 107).

Woman the Cause of Fall.

As in the case of man, so in that of the angels woman was the cause of the lapse. Naamah, the wife of Noah (Gen. R. xxiii. 3), was one of the women whose great beauty tempted the angels to sin (Naḥmanides to Gen. iv. 22). As regards Azazel and Samḥazai, mentioned above, it was a young woman named ("Isṭar," "Esther") that proved fatal to their virtue. These angels, seeing God's grief over the corruption of the sons of men (Gen. vi. 2-7), volunteered to descend to earth for the purpose of proving their contention that, as they had foretold at the creation of Adam, the weakness of man (Ps. viii. 5) was alone responsible for his immorality. In their new surroundings they themselves yielded to the blandishments of women. Samḥazai especially became passionately enamored of Isṭar. She, however, would yield to his importunities only on the condition that he tell her the name of Yhwh (see God, Names of), by virtue of which he was éo return to heaven. As soon as she was possessed of the secret, she rose to heaven herself, and God rewarded her constancy by assigning her a place in the constellation of Kimah. Samḥazai and his companion thereupon took to themselves wives and begat children (comp. the bene Elohim, Gen. vi. 4). Meṭaṭron soon after sends word to Samḥazai concerning the approaching flood. This announcement of the world's and his own children's impending doom brings Samḥazai to repentance, and he suspends himself midway between heaven and earth, in which penitent position he has remained ever since. Azazel, who deals in rich adornments and fine garments for women, continues in his evil ways, seducing men by his fanciful wares (hence the goat sent to Azazel on the Day of Atonement).

Variants of this story are not rare. According to Pirḳe R. El. xxii., "the angels that fell from heaven," seeing the shameless attire of the men and women in Cain's family, had intercourse with the women, and in consequence were deprived of their garment of flaming fire and were clothed in ordinary material of dust. They also lost their angelic strength and stature. Samael was the leader of a whole band of rebellious angels (ib. xiii.).

In the Book of Enoch eighteen angels are named (Enoch, vi. 7) as chief participators in the conspiracy to mate with women. Samiaza is the leader, and Azael is one of the number (but see Charles, "Book of Enoch," p. 61, note to vi.-xi.). Azael, however, imparts to men all sorts of useful as well as secret knowledge and the art of beautifying eyes (Enoch, viii. 1; comp. Targ. Pseudo-Jon. to Gen. vi. 4). For other versions of the story or reminiscences thereof, see Book of Jubilees, v. 1, 6-11; vii. 21, 25; Test. Patr., Reuben, 5, and Naphtali, 31; Josephus, "Ant." i. 3, § 1; Philo, "De Gigantibus."

Later Jewish Tradition.

The later Jewish tradition, shocked at the notion of the angels' fall, insisted upon interpreting the bene Elohim of Gen. vi. 1-4 as referring to men (Gen. R. xxvi.: "sons of judges"; comp. Tryphon in Justin, "Dial. fluid Tryph." p.79). The Samaritan version reads ; Onḳelos, . The "Sefer ha-Yashar" ("Bereshit," end) ascribes the shameful conduct to magistrates and judges (see Charles, "Book of Jubilees," p. 33, note).

The cabalists give the older view. In the Zohar (iii. 208, ed. Mantua) Aza and Azael fall and are punished by being chained to the mountains of darkness. According to another passage (i. 37), these two rebelled against God and were hurled from heaven, and they now teach men all kinds of sorcery (for other quotations from cabalistic commentaries on the Pentateuch see Grünbaum, "Gesammelte Aufsäze zur Sprach- und Sagenkunde," p. 71).

Allusions to these fallen angels occur also in the Koran (sura ii. 96); but their names are there given as "Harut" and "Marut." Their fate in Arabic tradition is identical with that of Samḥazai and Azael (Geiger, l.c. p. 109). The refusal to worship Adam (suras ii. 32, vii. 11, xv. 29, xxxviii. 73) brings on the Fall, just as it does in the Midrash Bereshit Rabbati of R. Moses ha-Darshan (see Grünbaum, l.c. p. 70).

Bibliography:

Grünbaum, Gesammelte Aufsätze zur Sprach- und Sagenkunde, Berlin, 1901.

http://www.jewishencyclopedia.com/articles/5998-fall-of-angels

Belial and Mammon are examples of terms that initially represented aspects of the human condition occurring in the the old and new testaments which later became personified as demons in Jewish and Christian texts.

Judges 19

1 Now in the eighteenth year of king Jeroboam began Abijah to reign over Judah.

2 He reigned three years in Jerusalem. His mother's name also was Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam.

3 And Abijah set the battle in array with an army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand chosen men, being mighty men of valour.

4 And Abijah stood up upon mount Zemaraim, which is in mount Ephraim, and said, Hear me, thou Jeroboam, and all Israel;

5 Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt?

6 Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up, and hath rebelled against his lord.

7 And there are gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand them.

8 And now ye think to withstand the kingdom of the LORD in the hand of the sons of David; and ye be a great multitude, and there are with you golden calves, which Jeroboam made you for gods.

9 Have ye not cast out the priests of the LORD, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no gods.

10 But as for us, the LORD is our God, and we have not forsaken him; and the priests, which minister unto the LORD, are the sons of Aaron, and the Levites wait upon their business:

11 And they burn unto the LORD every morning and every evening burnt sacrifices and sweet incense: the shewbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the LORD our God; but ye have forsaken him.

12 And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the LORD God of your fathers; for ye shall not prosper.

13 But Jeroboam caused an ambushment to come about behind them: so they were before Judah, and the ambushment was behind them.

14 And when Judah looked back, behold, the battle was before and behind: and they cried unto the LORD, and the priests sounded with the trumpets.

15 Then the men of Judah gave a shout: and as the men of Judah shouted, it came to pass, that God smote Jeroboam and all Israel before Abijah and Judah.

16 And the children of Israel fled before Judah: and God delivered them into their hand.

17 And Abijah and his people slew them with a great slaughter: so there fell down slain of Israel five hundred thousand chosen men.

18 Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon the LORD God of their fathers.

19 And Abijah pursued after Jeroboam, and took cities from him, Bethel with the towns thereof, and Jeshanah with the towns thereof, and Ephrain with the towns thereof.

20 Neither did Jeroboam recover strength again in the days of Abijah: and the LORD struck him, and he died.

21 But Abijah waxed mighty, and married fourteen wives, and begat twenty and two sons, and sixteen daughters.

22 And the rest of the acts of Abijah, and his ways, and his sayings, are written in the story of the prophet Iddo.

Belial is a word that originated in the early 13th century, from Hebrew bel'yya'al "destruction," literally "worthless," from b'li "without" + ya'al "use." Wickedness as an evil force (Deut. xiii:13). Belial was later treated as a common proper name for Satan (2 Cor. vi:15), or the personification of evil. Founder of the Church of Satan, Anton LaVey choose to portray Belial as meaning "Without Master."

2 Corinthians 6

6:14 Do not become partners with those who do not believe, for what partnership is there between righteousness and lawlessness, or what fellowship does light have with darkness?

6:15 And what agreement does Christ have with Beliar? Or what does a believer share in common with an unbeliever?

6:16 And what mutual agreement does the temple of God have with idols? For we are the temple of the living God, just as God said, “I will live in them and will walk among them, and I will be their God, and they will be my people.”

6:17 Therefore “come out from their midst, and be separate,” says the Lord, “and touch no unclean thing, and I will welcome you,

6:18 and I will be a father to you, and you will be my sons and daughters,” says the All-Powerful Lord.

Belial was a fallen angel in John Milton's (9 December 1608 – 8 November 1674) epic poem "Paradise Lost" (1667).

Paradise Lost
Book One

John Milton

Belial came last, then whom a Spirit more lewd
Fell not from Heaven, or more gross to love
Vice for it self: To him no Temple stood
Or Altar smoak'd; yet who more oft then he
In Temples and at Altars, when the Priest
Turns Atheist, as did Ely's Sons, who fill'd
With lust and violence the house of God.
In Courts and Palaces he also Reigns
And in luxurious Cities, where the noyse
Of riot ascends above thir loftiest Towrs,
And injury and outrage: And when Night
Darkens the Streets, then wander forth the Sons
Of Belial, flown with insolence and wine.
Witness the Streets of Sodom, and that night
In Gibeah, when the hospitable door
Expos'd a Matron to avoid worse rape. [ 505 ]
These were the prime in order and in might;
The rest were long to tell, though far renown'd...

http://www.dartmouth.edu/~milton/reading_room/pl/book_1/text.shtml

Paradise Lost
Book Two

John Milton

He ended frowning, and his look denounc'd
Desperate revenge, and Battel dangerous
To less then Gods. On th' other side up rose
Belial, in act more graceful and humane;
A fairer person lost not Heav'n; he seemd
For dignity compos'd and high exploit:
But all was false and hollow; though his Tongue
Dropt Manna, and could make the worse appear
The better reason, to perplex and dash
Maturest Counsels: for his thoughts were low;
To vice industrious, but to Nobler deeds
Timorous and slothful: yet he pleas'd the ear,
And with perswasive accent thus began....

Thus Belial with words cloath'd in reasons garb
Counsell'd ignoble ease, and peaceful sloath,
Not peace: and after him thus Mammon spake.

http://www.dartmouth.edu/~milton/reading_room/pl/book_2/text.shtml

The characterization of Belial is Milton's, but the tradition may have been taken from Reginald Scot's Discoverie of Witchcraft (1665).

Page 499

As the power and capacity of the good, proceeds from the strength of God, in the quality of heaven ; so is the force of the evil Genii, in the hellish quality correspondent : for it is to be noted, that these evil Angels did before their fall, enjoy the same places and degrees that now the good or holy Angels do : so that as their power is to instruct men in Government, Abstinence, Philosophy, Magick, and Mechanick Arts, for a good intent, and for the glory of God : The power of the evilont-s, is the very same to inform and instigate unto the same attainments, as far as they may be instrumental for the Devil, or the Kingdom of Darkness therein.

Page 522

16. So that every distinct Nation hath conformed its Conjuration unto the Ceremonies of that Religion which it professes : And it is to be observed, That from a natural cause every Nation hath its Conjurations and Names of Devils, from the Constellation under which the Country lyeth, and from the Air or Wind to which such particular Dominations do belong ; so that no effect would follow, if one Country should traditionally inure themselves to the Forms and Exorcisms that are used by another Nation. And therefore is it that so many attempts are offered in vain amongst professed Christians to raise Spirits, because they have little or nothing from their own Constellation, but make use of what they have borrowed from the Greeks and Romans, or the ancient Imbecility of the Egyptians Priests ; I mean, their simple forms of Invocation.

17. But because we are rather upon the discovery of the Infernal Kingdom, as it hath no dependence upon the doings of mortal Men; therefore we will proceed to discover what the Ancients have said concerning it: So the next which we fa upon after the discription of their Habitations, and the manner of their Appearances, is their Names and Appellations diversly considered. First, from the Creation of the World to the coming of Christ, they retained the Hebrew names, as Belial, Baal, Beelzebub, Lelah, Ador, Abaddon, and according to the seculum under which they were Invocated; assuming names according to the present occasion which they were employed.

18. Under the Constellation of China, they are Invocated by the Names Kan, Sinoam, Nantam, Bal, Baltal, Sheall, the six Governors or Presidents: Chancangian, the chief of the Devils: Po, Paym, Nalktin, Nebo, the Devils of the four Winds : Lean, Lan, Pan, Adal, the Devils of the four Elements. And according to the nature of their language or words which do all consist of no more than one syllable, so are the devils named. Yes, as it is conjectured by many learned Magicians, this language of the Chinese is more Magical and adapted to Conjurations, then all the Oriental Tongues, because of the consonancy and copioness thereof together with the numerous and various Characters used by them.

19. In the East-Indies, and in Tartary, the Names are the same with those of China, although the Ceremonies differ. In Persia, Arabia, Natolia, Egypt, Ethiopia, the Names are the same with the Jewish Rabbins. But, the Greeks and Romans are different from the rest, according to their Language and Superstitions. The Turks, Muscovites, Russians, Lapponians, and Norwegians, make use of the Sclavonian tongue in all their Conjurations. The West-Indians have very strange and antick Names and Ceremonies of their own, nothing depending on the Traditions and Practices of the old World; for, as is related before, the Devil is sufficiently capable of introducing himself through Religious Superstitions of any Nation whomsoever, according to the Constellations, although strangers to the Rites and Ceremonies of others.

20. But though their Names be conformable to the Language and Climate of that Nation where they are raised or called; yet have diverse Names, suppose twenty or thirty to one Devil, according to several ministrations they have had from Creation to this day, leaving several names behind them at each of their appearances upon the earth; for, according to the testimony of the Devil himself, if credit be given to Devils, they, as they are abstractedly considered in their own Kingdom, have no imposed Names of distinction, but are forced to assume them when they rise up in this external principle of this world : although in some measure it must be granted, that there are some principle Kings and Dukes in the Infernal Hierarchy, that have Names established upon them which cannot be transferred or altered.

https://archive.org/stream/discoverieofwitc00scot#page/498/mode/2up

Here we see that imagination of man creates the demons that represent the worst of the world around us. They believe that the powers they receive from these abominations comes with a price. They do not realize that the power of the Holy Spirit is free gift to all those that seek it.

[Luke_Wilbur]

The Didache

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

Below is a digest of quotes from my previous post concerning Essene prophecies of the coming Messiah.

While the Pharisee awaited the arrival of a Davidian Messiah who would enable the Jews to rule over a vast empire, the Essene that correctly envisioned a supernatural Messiah of Moral Judgment that we know as Jesus Christ.

[The Essenes] considered their iniquity and they knew that they were guilty men, and had been like the blind and like those groping for the way twenty years. But Elohim considered their deeds, that they had sought Him with a whole heart. So He raised up for them a teacher of righteousness to guide them in the way of His heart. He taught to later generations what Elohim did to the generation deserving wrath.

During the whole era of despicableness, and without these rules they will obtain nothing until the appearance of One who teaches righteousness in the Last Days.

in the present age Belial is unrestrained in Israel

Now from the day the Beloved Teacher passed away to the destruction of all the warriors who went back to the Man of the Lie will be about forty years.

“The snakes” are the kings of the Gentiles, and “their wine” is their customs and “the poison of vipers” is the chief of the kings of Greece,

from the day the Beloved Teacher dies until the Messiah from Aaron and from Israel appears.

https://www.youtube.com/playlist?list=PL95031EFB8234EC88

The truth of the prophecy Qumran texts needs to be investigated to see if there is any outside influence. I have written extensively on Judea during the heirs of David, but I know little of Babylonian Judea, Persian Judea, Alexandrian Judea, Egyptian Judea, Hasmonean Judea, Herod Judea, and Roman Judea. Were the Essenes similar to the Sadducee people that were not exiled out of the lands of their ancestors. These Jews knew and followed the torah, but were subjected to different apostasy and cultural influences than their Babylonian counterparts.

The Essene pesher states that among the Teacher of Righteousness opponents were the Wicked Priest and the Man of the Lie. The Wicked Priest is portrayed as a false religious leader who was at one point trusted by the Teacher. Towards the end of the pesher, the Wicked Priest is reported to have been captured and tortured by his enemies. His true identity is also unlikely to be named with certainty, though just about every contemporary Hasmonean priest has at some point been suggested by scholars as the Wicked Priest. It is even argued that this was a title attributed to multiple individuals.The Man of the Lie is accused by the author of attempting to discredit the Teacher, as well as the Torah. His true name is likewise indiscernible.

It is apparent to understand the context of the above quotes and paragraph, the reader will need to be familiarized with what the Essenes describe as "the era of despicableness" which is most likely after the after the Dead Sea Scrolls were written. To achieve the best understanding we will journey back further in time to see what was happening to Hashem's chosen people during the Maccabees wars with Syria, Egypt, and Arabia, then move forward to Roman conquests of Judah. Hopefully we will take notice of the Hellenization and Roman apostasy occurring to the Jewish nation. Somewhere in this time period we may get an understanding why Essene separated with the Pharisee and Sadducee and their migration to the North.

The story of the Maccabees is told in 1 Maccabees and 2 Maccabees, are considered deuterocanonical books in most Christian biblical canons, and in 3 Maccabees and 4 Maccabees, which are in a few Eastern Christian canons. 1 Maccabees and 2 Maccabees are part of the Catholic and Eastern Orthodox canons, but not part of the Protestant Old Testament. 1 Maccabees is included in the Jewish Bible. Most modern scholars argue that the king was reacting to a civil war between traditionalist Jews in the countryside and Hellenized Jews in Jerusalem, though the king's response of persecuting the religious traditionalists was unusual in antiquity, and was the immediate provocation for the revolt.

Here is a map of Judea during the rule of Judas Maccabaeus.

Below are 9 chapters of Maccabees. The story starts out during the last years of Alexander the Great and how his divided empire affected the Jewish nation.

1 Maccabees

Chapter 1

1 Alexander of Macedon son of Philip had come from the land of Kittim and defeated Darius king of the Persians and Medes, whom he succeeded as ruler, at first of Hellas.

2 He undertook many campaigns, gained possession of many fortresses, and put the local kings to death.

3 So he advanced to the ends of the earth, plundering nation after nation; the earth grew silent before him, and his ambitious heart swelled with pride.

4 He assembled very powerful forces and subdued provinces, nations and princes, and they became his tributaries.

5 But the time came when Alexander took to his bed, in the knowledge that he was dying.

6 He summoned his officers, noblemen who had been brought up with him from his youth, and divided his kingdom among them while he was still alive.

7 Alexander had reigned twelve years when he died.

8 Each of his officers established himself in his own region.

9 All assumed crowns after his death, they and their heirs after them for many years, bringing increasing evils on the world.

10 From these there grew a wicked offshoot, Antiochus Epiphanes son of King Antiochus; once a hostage in Rome, he became king in the 107th year of the kingdom of the Greeks.

11 It was then that there emerged from Israel a set of renegades who led many people astray. 'Come,' they said, 'let us ally ourselves with the gentiles surrounding us, for since we separated ourselves from them many misfortunes have overtaken us.'

12 This proposal proved acceptable,

13 and a number of the people eagerly approached the king, who authorized them to practice the gentiles' observances.

14 So they built a gymnasium in Jerusalem, such as the gentiles have,

15 disguised their circumcision, and abandoned the holy covenant, submitting to gentile rule as willing slaves of impiety.

16 Once Antiochus had seen his authority established, he determined to make himself king of Egypt and the ruler of both kingdoms.

17 He invaded Egypt in massive strength, with chariots and elephants (and cavalry) and a large fleet.

18 He engaged Ptolemy king of Egypt in battle, and Ptolemy turned back and fled before his advance, leaving many casualties.

19 The fortified cities of Egypt were captured, and Antiochus plundered the country.

20 After his conquest of Egypt, in the year 143, Antiochus turned about and advanced on Israel and Jerusalem in massive strength.

21 Insolently breaking into the sanctuary, he removed the golden altar and the lamp-stand for the light with all its fittings,

22 together with the table for the loaves of permanent offering, the libation vessels, the cups, the golden censers, the veil, the crowns, and the golden decoration on the front of the Temple, which he stripped of everything.

23 He made off with the silver and gold and precious vessels; he discovered the secret treasures and seized them

24 and, removing all these, he went back to his own country, having shed much blood and uttered words of extreme arrogance.

25 There was deep mourning for Israel throughout the country:

26 Rulers and elders groaned; girls and young men wasted away; the women's beauty suffered a change;

27 every bridegroom took up a dirge, the bride sat grief-stricken on her marriage-bed.

28 The earth quaked because of its inhabitants and the whole House of Jacob was clothed with shame.

29 Two years later the king sent the Mysarch through the cities of Judah. He came to Jerusalem with an impressive force,

30 and addressing them with what appeared to be peaceful words, he gained their confidence; then suddenly he fell on the city, dealing it a terrible blow, and destroying many of the people of Israel.

31 He pillaged the city and set it on fire, tore down its houses and encircling wall,

32 took the women and children captive and commandeered the cattle.

33 They then rebuilt the City of David with a great strong wall and strong towers and made this their Citadel.

34 There they installed a brood of sinners, of renegades, who fortified themselves inside it,

35 storing arms and provisions, and depositing there the loot they had collected from Jerusalem; they were to prove a great trouble.

36 It became an ambush for the sanctuary, an evil adversary for Israel at all times.

37 They shed innocent blood all round the sanctuary and defiled the sanctuary itself.

38 The citizens of Jerusalem fled because of them, she became a dwelling-place of strangers; estranged from her own offspring, her children forsook her.

39 Her sanctuary became as forsaken as a desert, her feasts were turned into mourning, her Sabbaths into a mockery, her honour into reproach.

40 Her dishonor now fully matched her former glory, her greatness was turned into grief.

41 The king then issued a proclamation to his whole kingdom that all were to become a single people, each nation renouncing its particular customs.

42 All the gentiles conformed to the king's decree,

43 and many Israelites chose to accept his religion, sacrificing to idols and profaning the Sabbath.

44 The king also sent edicts by messenger to Jerusalem and the towns of Judah, directing them to adopt customs foreign to the country,

45 banning burnt offerings, sacrifices and libations from the sanctuary, profaning Sabbaths and feasts,

46 defiling the sanctuary and everything holy,

47 building altars, shrines and temples for idols, sacrificing pigs and unclean beasts,

48 leaving their sons uncircumcised, and prostituting themselves to all kinds of impurity and abomination,

49 so that they should forget the Law and revoke all observance of it.

50 Anyone not obeying the king's command was to be put to death.

51 Writing in such terms to every part of his kingdom, the king appointed inspectors for the whole people and directed all the towns of Judah to offer sacrifice city by city.

52 Many of the people -- that is, every apostate from the Law -- rallied to them and so committed evil in the country,

53 forcing Israel into hiding in any possible place of refuge.

54 On the fifteenth day of Chislev in the year 145 the king built the appalling abomination on top of the altar of burnt offering; and altars were built in the surrounding towns of Judah

55 and incense offered at the doors of houses and in the streets.

56 Any books of the Law that came to light were torn up and burned.

57 Whenever anyone was discovered possessing a copy of the covenant or practicing the Law, the king's decree sentenced him to death.

58 Month after month they took harsh action against any offenders they discovered in the towns of Israel.

59 On the twenty-fifth day of each month, sacrifice was offered on the altar erected on top of the altar of burnt offering.

60 Women who had had their children circumcised were put to death according to the edict

61 with their babies hung round their necks, and the members of their household and those who had performed the circumcision were executed with them.

62 Yet there were many in Israel who stood firm and found the courage to refuse unclean food.

63 They chose death rather than contamination by such fare or profanation of the holy covenant, and they were executed.

64 It was a truly dreadful retribution that visited Israel.

Chapter 2

1 About then, Mattathias son of John, son of Simeon, a priest of the line of Joarib, left Jerusalem and settled in Modein.

2 He had five sons, John known as Gaddi,

3 Simon called Thassi,

4 Judas called Maccabaeus,

5 Eleazar, called Avaran, and Jonathan called Apphus.

6 When he saw the blasphemies being committed in Judah and Jerusalem,

7 he said, 'Alas that I should have been born to witness the ruin of my people and the ruin of the Holy City, and to sit by while she is delivered over to her enemies, and the sanctuary into the hand of foreigners.

8 'Her Temple has become like someone of no repute,

9 the vessels that were her glory have been carried off as booty, her babies have been slaughtered in her streets, her young men by the enemy's sword.

10 Is there a nation that has not claimed a share of her royal prerogatives, that has not taken some of her spoils?

11 All her ornaments have been snatched from her, her former freedom has become slavery.

12 See how the Holy Place, our beauty, our glory, is now laid waste, see how the gentiles have profaned it!

13 What have we left to live for?'

14 Mattathias and his sons tore their garments, put on sackcloth, and observed deep mourning.

15 The king's commissioners who were enforcing the apostasy came to the town of Modein for the sacrifices.

16 Many Israelites gathered round them, but Mattathias and his sons drew apart.

17 The king's commissioners then addressed Mattathias as follows, 'You are a respected leader, a great man in this town; you have sons and brothers to support you.

18 Be the first to step forward and conform to the king's decree, as all the nations have done, and the leaders of Judah and the survivors in Jerusalem; you and your sons shall be reckoned among the Friends of the King, you and your sons will be honoured with gold and silver and many presents.'

19 Raising his voice, Mattathias retorted, 'Even if every nation living in the king's dominions obeys him, each forsaking its ancestral religion to conform to his decrees,

20 I, my sons and my brothers will still follow the covenant of our ancestors.

21 May Heaven preserve us from forsaking the Law and its observances.

22 As for the king's orders, we will not follow them: we shall not swerve from our own religion either to right or to left.'

23 As he finished speaking, a Jew came forward in the sight of all to offer sacrifice on the altar in Modein as the royal edict required.

24 When Mattathias saw this, he was fired with zeal; stirred to the depth of his being, he gave vent to his legitimate anger, threw himself on the man and slaughtered him on the altar.

25 At the same time he killed the king's commissioner who was there to enforce the sacrifice, and tore down the altar.

26 In his zeal for the Law he acted as Phinehas had against Zimri son of Salu.

27 Then Mattathias went through the town, shouting at the top of his voice, 'Let everyone who has any zeal for the Law and takes his stand on the covenant come out and follow me.'

28 Then he fled with his sons into the hills, leaving all their possessions behind in the town.

29 Many people who were concerned for virtue and justice went down to the desert and stayed there,

30 taking with them their sons, their wives and their cattle, so oppressive had their sufferings become.

31 Word was brought to the royal officials and forces stationed in Jerusalem, in the City of David, that those who had repudiated the king's edict had gone down to the hiding places in the desert.

32 A strong detachment went after them, and when it came up with them ranged itself against them in battle formation, preparing to attack them on the Sabbath day,

33 and said, 'Enough of this! Come out and do as the king orders and you will be spared.'

34 The others, however, replied, 'We refuse to come out, and we will not obey the king's orders and profane the Sabbath day.'

35 The royal forces at once went into action,

36 but the others offered no opposition; not a stone was thrown, there was no barricading of the hiding places.

37 They only said, 'Let us all die innocent; let heaven and earth bear witness that you are massacring us with no pretence of justice.'

38 The attack was pressed home on the Sabbath itself, and they were slaughtered, with their wives and children and cattle, to the number of one thousand persons.

39 When the news reached Mattathias and his friends, they mourned them bitterly

40 and said to one another, 'If we all do as our brothers have done, and refuse to fight the gentiles for our lives and institutions, they will only destroy us the sooner from the earth.'

41 So then and there they came to this decision, 'If anyone attacks us on the Sabbath day, whoever he may be, we shall resist him; we must not all be killed, as our brothers were in the hiding places.'

42 Soon they were joined by the Hasidean party, stout fighting men of Israel, each one a volunteer on the side of the Law.

43 All the refugees from the persecution rallied to them, giving them added support.

44 They organized themselves into an armed force, striking down the sinners in their anger, and the renegades in their fury, and those who escaped them fled to the gentiles for safety.

45 Mattathias and his friends made a tour, overthrowing the altars

46 and forcibly circumcising all the boys they found uncircumcised in the territories of Israel.

47 They hunted down the upstarts and managed their campaign to good effect.

48 They wrested the Law out of the control of the gentiles and the kings and reduced the sinners to impotence.

49 As the days of Mattathias were drawing to a close, he said to his sons, 'Arrogance and outrage are now in the ascendant; it is a period of turmoil and bitter hatred.

50 This is the time, my children, for you to have a burning zeal for the Law and to give your lives for the covenant of our ancestors.

51 Remember the deeds performed by our ancestors, each in his generation, and you will win great honor and everlasting renown.

52 Was not Abraham tested and found faithful, was that not considered as justifying him?

53 Joseph in the time of his distress maintained the Law, and so became lord of Egypt.

54 Phinehas, our father, in return for his burning zeal, received the covenant of everlasting priesthood.

55 Joshua, for carrying out his task, became judge of Israel.

56 Caleb, for his testimony before the assembled people, received an inheritance in the land.

57 David for his generous heart inherited the throne of an everlasting kingdom.

58 Elijah for his consuming fervor for the Law was caught up to heaven itself.

59 Hananiah, Azariah and Mishael, for their fidelity, were saved from the flame.

60 Daniel for his singleness of heart was rescued from the lion's jaws.

61 Know then that, generation after generation, no one who hopes in him will be overcome.

62 Do not fear the threats of the sinner, all his brave show must come to the dunghill and the worms.

63 Exalted today, tomorrow he is nowhere to be found, for he has returned to the dust he came from and his scheming is brought to nothing.

64 My children, be resolute and courageous for the Law, for it will bring you glory.

65 'Here is your brother Simeon, I know he is a man of sound judgement. Listen to him all your lives; let him take your father's place.

66 Judas Maccabaeus, strong and brave from his youth, let him be your general and conduct the war against the gentiles.

67 The rest of you are to enroll in your ranks all those who keep the Law, and to assure the vengeance of your people.

68 Pay back the gentiles to the full, and hold fast to the ordinance of the Law.'

69 Then he blessed them and was joined to his ancestors.

70 He died in the year 146 and was buried in his ancestral tomb at Modein, and all Israel mourned him deeply.

Chapter 3

1 His son, Judas, known as Maccabaeus, then took his place.

2 All his brothers, and all who had attached themselves to his father, supported him, and they fought for Israel with a will.

3 He extended the fame of his people. Like a giant, he put on the breastplate and buckled on his war harness; he engaged in battle after battle, protecting the ranks with his sword.

4 He was like a lion in his exploits, like a young lion roaring over its prey.

5 He pursued and tracked down the renegades, he consigned those who troubled his people to the flames.

6 The renegades quailed with the terror he inspired, all evil-doers were utterly confounded, and deliverance went forward under his leadership.

7 He brought bitterness to many a king and rejoicing to Jacob by his deeds, his memory is blessed for ever and ever.

8 He went through the towns of Judah eliminating the irreligious from them, and diverted the Retribution from Israel.

9 His name resounded to the ends of the earth, he rallied those who were on the point of perishing.

10 Next, Apollonius mustered the gentiles and a large force from Samaria to make war on Israel.

11 When Judas learned of it, he went out to meet him and routed and killed him. Many fell wounded, and the survivors took to flight.

12 Their spoils were seized and the sword of Apollonius was taken by Judas, who used it to fight with throughout his life.

13 On hearing that Judas had raised a mixed force of believers and seasoned fighters,

14 Seron, commander of the Syrian troops, said, 'I shall make a name for myself and gain honour in the kingdom if I fight Judas and those supporters of his who are so contemptuous of the king's orders.'

15 He therefore launched another expedition, with a strong army of unbelievers to support him in taking revenge on the Israelites.

16 He had nearly reached the descent of Beth-Horon when Judas went out to confront him with a handful of men.

17 But as soon as these saw the force advancing to meet them, they said to Judas, 'How can we, few as we are, engage such overwhelming numbers? We are exhausted as it is, not having had anything to eat today.'

18 'It is easy', Judas answered, 'for a great number to be defeated by a few; indeed, in the sight of Heaven, deliverance, whether by many or by few, is all one;

19 for victory in war does not depend on the size of the fighting force: Heaven accords the strength.

20 They are coming against us in full-blown insolence and lawlessness to destroy us, our wives and our children, and to plunder us;

21 but we are fighting for our lives and our laws,

22 and he will crush them before our eyes; do not be afraid of them.'

23 When he had finished speaking, he made a sudden sally against Seron and his force and overwhelmed them.

24 Judas pursued them down from Beth-Horon as far as the plain. About eight hundred of their men fell, and the rest took refuge in the country of the Philistines.

25 Judas and his brothers began to be feared, and alarm seized the surrounding peoples.

26 His name even reached the king's ears, and among the nations there was talk of Judas and his battles.

27 The news of these events infuriated Antiochus, and he ordered mobilization of all the forces in his kingdom, a very powerful army.

28 Opening his treasury, he distributed a year's pay to his troops, telling them to be prepared for any eventuality.

29 He then found that the money in his coffers had run short and that the tribute of the province had decreased, as a result of the dissension and disaster brought on the country by his own abrogation of laws that had been in force from antiquity.

30 He began to fear that, as had happened more than once, he would not have enough to cover the expenses and the lavish bounties he had previously been accustomed to make on a larger scale than his predecessors on the throne.

31 In this grave quandary he resolved to invade Persia, there to levy tribute on the provinces and so accumulate substantial funds.

32 He therefore left Lysias, a nobleman and member of the royal family, to manage the royal affairs between the River Euphrates and the Egyptian frontier,

33 making him responsible for the education of his son Antiochus, until he should come back.

34 To him Antiochus made over half his forces, with the elephants, giving him instructions about what he wanted done, particularly with regard to the inhabitants of Judea and Jerusalem,

35 against whom he was to send a force, to crush and destroy the power of Israel and the remnant of Jerusalem, to wipe out their very memory from the place,

36 to settle foreigners in all parts of their territory and to distribute their land into lots.

37 The king took the remaining half of his troops with him and set out from Antioch, the capital of his kingdom, in the year 147; he crossed the River Euphrates and made his way through the Upper Provinces.

38 Lysias chose Ptolemy son of Dorymenes, with Nicanor and Gorgias, influential men from among the Friends of the King,

39 and, under their command, dispatched forty thousand foot and seven thousand horse to invade the land of Judah and devastate it, as the king had ordered.

40 The entire force set out and reached the neighbourhood of Emmaus in the lowlands, where they pitched camp.

41 The local merchants, hearing the news of this, arrived at the camp, bringing with them a large amount of gold and silver, and fetters as well, proposing to buy the Israelites as slaves; they were accompanied by a company from Idumaea and the Philistine country.

42 Judas and his brothers saw that the situation was going from bad to worse and that armies were camping in their territory; they were also well aware that the king had ordered the people's total destruction.

43 So they said to each other, 'Let us restore the ruins of our people and fight for our people and our sanctuary.'

44 The Assembly was summoned, to prepare for war, to offer prayer and to implore compassion and mercy.

45 Jerusalem was as empty as a desert, none of her children to go in and out. The sanctuary was trodden underfoot, men of an alien race held the Citadel, which had become a lodging for gentiles. There was no more rejoicing for Jacob, the flute and lyre were mute.

46 After mustering, they made their way to Mizpah, opposite Jerusalem, since Mizpah was traditionally a place of prayer for Israel.

47 That day they fasted and put on sackcloth, covering their heads with ashes and tearing their garments.

48 For the guidance that the gentiles would have sought from the images of their false gods, they opened the Book of the Law.

49 They also brought out the priestly vestments, with first-fruits and tithes, and marshaled the Nazirites who had completed the period of their vow.

50 Then, raising their voices to Heaven, they cried, 'What shall we do with these people, and where are we to take them?

51 Your holy place has been trampled underfoot and defiled, your priests mourn in their humiliation,

52 and now the gentiles are in alliance to destroy us: you know what they have in mind for us.

53 How can we stand up and face them if you do not come to our aid?'

54 Then they sounded the trumpets and raised a great shout.

55 Next, Judas appointed leaders for the people, to command a thousand, a hundred, fifty or ten men.

56 Those who were in the middle of building a house, or were about to be married, or were planting a vineyard, or were afraid, he told to go home again, as the Law allowed.

57 The column then marched off and took up a position south of Emmaus.

58 'Stand to your arms,' Judas told them, 'acquit yourselves bravely, in the morning be ready to fight these gentiles massed against us to destroy us and our sanctuary.

59 Better for us to die in battle than to watch the ruin of our nation and our Holy Place.

60 Whatever be the will of Heaven, he will perform it.'

Chapter 4

1 Gorgias took with him five thousand foot and a thousand picked cavalry, and the force moved off by night

2 with the object of attacking the Jewish position and dealing them an unexpected blow; the men from the Citadel were there to guide him.

3 Judas got wind of it and himself moved off with his fighters to strike at the royal army at Emmaus,

4 while its fighting troops were still dispersed outside the camp.

5 Hence, when Gorgias reached Judas' camp, he found no one and began looking for the Jews in the mountains. 'For', he said, 'we have got them on the run.'

6 First light found Judas in the plain with three thousand men, although these lacked the armor and swords they would have wished.

7 They could now see the gentile encampment with its strong fortifications and cavalry surrounding it, clearly people who understood warfare.

8 Judas said to his men, 'Do not be afraid of their numbers, and do not flinch at their attack.

9 Remember how our ancestors were delivered at the Red Sea when Pharaoh was pursuing them in force.

10 And now let us call on Heaven: if he cares for us, he will remember his covenant with our ancestors and will destroy this army confronting us today;

11 then all the nations will know for certain that there is One who ransoms and saves Israel.'

12 The foreigners looked up and, seeing the Jews advancing against them,

13 came out of the camp to join battle. Judas' men sounded the trumpet

14 and engaged them. The gentiles were defeated and fled towards the plain

15 and all the stragglers fell by the sword. The pursuit continued as far as Gezer and the plains of Idumaea, Azotus and Jamnia, and the enemy lost about three thousand men.

16 Breaking off the pursuit, Judas returned with his men

17 and said to the people, 'Never mind the booty, for we have another battle ahead of us.

18 Gorgias and his troops are still near us in the mountains. First stand up to our enemies and fight them, and then you can safely collect the booty.'

19 The words were hardly out of Judas' mouth, when a detachment came into view, peering down from the mountain.

20 Observing that their own troops had been routed and that the camp had been fired -- since the smoke, which they could see, attested the fact-

21 they were panic-stricken at the sight; and when, furthermore, they saw Judas' troops drawn up for battle on the plain,

22 they all fled into Philistine territory.

23 Judas then turned back to plunder the camp, and a large sum in gold and silver, with violet and sea-purple stuffs, and many other valuables were carried off.

24 On their return, the Jews chanted praises to Heaven, singing, 'He is kind and his love is everlasting!'

25 That day had seen a remarkable deliverance in Israel.

26 Those of the foreigners who had escaped came and gave Lysias an account of all that had happened.

27 The news shocked and dismayed him, for affairs in Israel had not gone as he intended, and the result was quite the opposite to what the king had ordered.

28 The next year he mobilized sixty thousand picked troops and five thousand cavalry with the intention of finishing off the Jews.

29 They advanced into Idumaea and made their base at Beth-Zur, where Judas met them with ten thousand men.

30 When he saw their military strength he offered this prayer, 'Blessed are you, Savior of Israel, who shattered the mighty warrior's attack at the hand of your servant David, and delivered the Philistine camp into the hands of Jonathan son of Saul, and his armor bearer.

31 Crush this expedition in the same way at the hands of your people Israel; let their troops and cavalry bring them nothing but shame.

32 Sow panic in their ranks, confound the confidence they put in their numbers and send them reeling in defeat.

33 Overthrow them by the sword of those who love you, and all who acknowledge your name will sing your praises.'

34 The two forces engaged, and five thousand men of Lysias' troops fell in hand-to-hand fighting.

35 Seeing the rout of his army and the courage of Judas' troops and their readiness to live or die nobly, Lysias withdrew to Antioch, where he recruited mercenaries for a further invasion of Judaea in even greater strength.

36 Judas and his brothers then said, 'Now that our enemies have been defeated, let us go up to purify the sanctuary and dedicate it.'

37 So they marshaled the whole army, and went up to Mount Zion.

38 There they found the sanctuary deserted, the altar desecrated, the gates burnt down, and vegetation growing in the courts as it might in a wood or on some mountain, while the storerooms were in ruins.

39 They tore their garments and mourned bitterly, putting dust on their heads.

40 They prostrated themselves on the ground, and when the trumpets gave the signal they cried aloud to Heaven.

41 Judas then ordered his men to keep the Citadel garrison engaged until he had purified the sanctuary.

42 Next, he selected priests who were blameless and zealous for the Law

43 to purify the sanctuary and remove the stones of the 'Pollution' to some unclean place.

44 They discussed what should be done about the altar of burnt offering which had been profaned,

45 and very properly decided to pull it down, rather than later be embarrassed about it since it had been defiled by the gentiles. They therefore demolished it

46 and deposited the stones in a suitable place on the hill of the Dwelling to await the appearance of a prophet who should give a ruling about them.

47 They took unhewn stones, as the Law prescribed, and built a new altar on the lines of the old one.

48 They restored the Holy Place and the interior of the Dwelling, and purified the courts.

49 They made new sacred vessels, and brought the lamp-stand, the altar of incense, and the table into the Temple.

50 They burned incense on the altar and lit the lamps on the lamp-stand, and these shone inside the Temple.

51 They placed the loaves on the table and hung the curtains and completed all the tasks they had undertaken.

52 On the twenty-fifth of the ninth month, Chislev, in the year 148 they rose at dawn

53 and offered a lawful sacrifice on the new altar of burnt offering which they had made.

54 The altar was dedicated, to the sound of hymns, zithers, lyres and cymbals, at the same time of year and on the same day on which the gentiles had originally profaned it.

55 The whole people fell prostrate in adoration and then praised Heaven who had granted them success.

56 For eight days they celebrated the dedication of the altar, joyfully offering burnt offerings, communion and thanksgiving sacrifices.

57 They ornamented the front of the Temple with crowns and bosses of gold, renovated the gates and storerooms, providing the latter with doors.

58 There was no end to the rejoicing among the people, since the disgrace inflicted by the gentiles had been effaced.

59 Judas, with his brothers and the whole assembly of Israel, made it a law that the days of the dedication of the altar should be celebrated yearly at the proper season, for eight days beginning on the twenty-fifth of the month of Chislev, with rejoicing and gladness.

60 They then proceeded to build high walls with strong towers round Mount Zion, to prevent the gentiles from coming and riding roughshod over it as in the past.

61 Judas stationed a garrison there to guard it; he also fortified Beth-Zur, so that the people would have a fortress confronting Idumaea.

Chapter 5

1 When the surrounding nations heard that the altar had been rebuilt and the sanctuary restored to what it had been before, they became very angry

2 and decided to destroy the descendants of Jacob living among them; they began to murder and evict our people.

3 Judas made war on the sons of Esau in Idumaea, in the region of Acrabattene where they were besieging the Israelites. He dealt them a serious blow, drove them off and despoiled them.

4 He also remembered the wickedness of the sons of Baean, who were a menace and a trap for the people with their ambushes on the roads.

5 Having blockaded them in their town and besieged them, he put them under the curse of destruction; he then set fire to their towers and burned them down with everyone inside.

6 Next, he crossed over to the Ammonites where he found a strong fighting force and a numerous people, commanded by Timotheus.

7 He fought many battles with them, defeated them and cut them to pieces.

8 Having captured Jazer and its dependent villages, he retired to Judaea.

9 Next, the gentiles of Gilead banded together to destroy the Israelites living in their territory. The latter, however, took refuge in the fortress of Dathema,

10 and sent the following letter to Judas and his brothers: 'The gentiles round us have banded themselves together against us to destroy us,

11 and they are preparing to storm the fortress in which we have taken refuge; Timotheus is in command of their forces.

12 Come at once and rescue us from their clutches, for we have already suffered great losses.

13 All our countrymen living in Tobias' country have been killed, their women and children have been taken into captivity, their property has been seized, and about a thousand men have been destroyed there.'

14 While the letter was being read, other messengers arrived from Galilee with their garments torn, bearing similar news,

15 'The people of Ptolemais, Tyre and Sidon have joined forces with the whole of gentile Galilee to destroy us!'

16 When Judas and the people heard this, they held a great assembly to decide what should be done for their oppressed countrymen who were under attack from their enemies.

17 Judas said to his brother Simon, 'Pick your men and go and relieve your countrymen in Galilee, while my brother Jonathan and I make our way into Gilead.'

18 He left Joseph son of Zechariah and the people's leader Azariah with the remainder of the army in Judaea to keep guard, and gave them these orders,

19 'You are to be responsible for our people. Do not engage the gentiles until we return.'

20 Simon was allotted three thousand men for the expedition into Galilee, Judas eight thousand for Gilead.

21 Simon advanced into Galilee, engaged the gentiles in several battles and swept all before him;

22 he pursued them to the gate of Ptolemais, and they lost about three thousand men, whose spoils he collected.

23 With him, he took away the Jews of Galilee and Arbatta, with their wives and children and all their possessions, and brought them into Judaea with great rejoicing.

24 Meanwhile Judas Maccabaeus and his brother Jonathan crossed the Jordan and made a three-days' march through the desert,

25 where they encountered the Nabataeans, who gave them a friendly reception and told them everything that had been happening to their brothers in Gilead,

26 many of whom, they said, were shut up in Bozrah and Bosor, Alema, Chaspho, Maked and Carnaim, all large fortified towns.

27 Others were blockaded in the other towns of Gilead, and the enemy planned to attack and capture these strongholds the very next day, and destroy all the people inside them on one day.

28 Judas and his army at once turned off by the desert road to Bozrah. He took the town and, having put all the males to the sword and collected the booty, burned it down.

29 When night came, he left the place, and they continued their march until they reached the fortress.

30 In the light of dawn they looked, and there was an innumerable horde, setting up ladders and engines to capture the fortress; the assault was just beginning.

31 When Judas saw that the attack had begun and that the war cry was rising to heaven from the city, mingled with trumpet calls and a great clamour,

32 he said to the men of his army, 'Into battle today for your brothers!'

33 Dividing them into three commands, he advanced on the enemy's rear, with trumpets sounding and prayers shouted aloud.

34 The troops of Timotheus, recognizing that this was Maccabaeus, fled before his advance; Maccabaeus dealt them a crushing defeat; about eight thousand of their men fell that day.

35 Then, wheeling on Alema, he attacked and captured it and, having killed all the males and collected the booty, burned the place down.

36 From there he moved on and took Chaspho, Maked, Bosor and the remaining towns of Gilead.

37 After these events, Timotheus mustered another force and pitched camp opposite Raphon, on the far side of the stream-bed.

38 Judas sent men to reconnoitre the camp, and these reported back as follows, 'With him are massed all the gentiles surrounding us, making a very numerous army,

39 with Arab mercenaries as auxiliaries; they are encamped on the far side of the stream-bed, and ready to launch an attack on you.' Judas then advanced to engage them,

40 and was approaching the watercourse with his troops when Timotheus told the commanders of his army, 'If he crosses first we shall not be able to resist him, because he will have a great advantage over us;

41 but if he is afraid and camps on the other side of the stream, we shall cross over to him and the advantage will then be ours.'

42 As soon as Judas reached the watercourse, he posted people's scribes along it, giving them this order: 'Do not let anyone pitch his tent; all are to go into battle!'

43 He was himself the first across to the enemy side, with all the people following. He defeated all the opposing gentiles, who threw down their arms and ran for refuge in the sanctuary of Carnaim.

44 The Jews first captured the town and then burned down the temple with everyone inside. And so Carnaim was overthrown, and the enemy could offer no further resistance to Judas.

45 Next, Judas assembled all the Israelites living in Gilead, from the least to the greatest, with their wives, children and belongings, an enormous muster, to take them to Judaea.

46 They reached Ephron, a large town straddling the road and strongly fortified. As it was impossible to by-pass it either to right or to left, there was nothing for it but to march straight through.

47 But the people of the town denied them passage and barricaded the gates with stones.

48 Judas sent them a conciliatory message in these terms, 'We want to pass through your territory to reach our own; no one will do you any harm, we only want to go through on foot.' But they would not open up for him.

49 So Judas sent an order down the column for everyone to halt where he stood.

50 The fighting men took up their positions; Judas attacked the town all day and night, and the town fell to him.

51 He put all the males to the sword, rased the town to the ground, plundered it and marched through the town square over the bodies of the dead.

52 They then crossed the Jordan into the Great Plain, opposite Beth-Shean,

53 Judas all the time rallying the stragglers and encouraging the people the whole way until they reached Judaea.

54 They climbed Mount Zion in joy and gladness and presented burnt offerings because they had returned safe and sound without having lost a single man.

55 While Judas and Jonathan were in Gilead and Simon his brother in Galilee outside Ptolemais,

56 Joseph son of Zechariah, and Azariah, who were in command of the army, heard of their valiant deeds and of the battles they had been fighting,

57 and said, 'Let us make a name for ourselves too and go and fight the nations around us.'

58 So they issued orders to the men under their command and marched on Jamnia.

59 Gorgias and his men came out of the town and gave battle.

60 Joseph and Azariah were routed and pursued as far as the frontiers of Judaea. That day about two thousand Israelites lost their lives.

61 Our people thus met with a great reverse, because they had not listened to Judas and his brothers, thinking that they would do something equally valiant.

62 They were not, however, of the same breed of men as those to whom the deliverance of Israel was entrusted.

63 The noble Judas and his brothers, however, were held in high honor throughout Israel and among all the nations wherever their name was heard,

64 and people thronged round to acclaim them.

65 Judas marched out with his brothers to fight the Edomites in the country towards the south; he stormed Hebron and its dependent villages, threw down its fortifications and burned down its encircling towers.

66 Leaving there, he made for the country of the Philistines and passed through Marisa.

67 Among the fallen in that day's fighting were some priests who sought to prove their courage there by joining in the battle, a foolhardy venture.

68 Judas next turned on Azotus, which belonged to the Philistines; he overthrew their altars, burned the statues of their gods and, having pillaged their towns, withdrew to Judaea.

Chapter 6

1 King Antiochus, meanwhile, was making his way through the Upper Provinces; he had heard that in Persia there was a city called Elymais, renowned for its riches, its silver and gold,

2 and its very wealthy temple containing golden armour, breastplates and weapons, left there by Alexander son of Philip, the king of Macedon, the first to reign over the Greeks.

3 He therefore went and attempted to take the city and pillage it, but without success, the citizens having been forewarned.

4 They resisted him by force of arms. He was routed, and began retreating, very gloomily, towards Babylon.

5 But, while he was still in Persia, news reached him that the armies which had invaded Judaea had been routed,

6 and that Lysias in particular had advanced in massive strength, only to be forced to turn and flee before the Jews; that the latter were now stronger than ever, thanks to the arms, supplies and abundant spoils acquired from the armies they had cut to pieces,

7 and that they had pulled down the abomination which he had erected on the altar in Jerusalem, had encircled the sanctuary with high walls as in the past, and had fortified Beth-Zur, one of his cities.

8 When the king heard this news he was amazed and profoundly shaken; he threw himself on his bed and fell sick with grief, since things had not turned out for him as he had planned.

9 And there he remained for many days, subject to deep and recurrent fits of melancholy, until he realized that he was dying.

10 Then, summoning all his Friends, he said to them, 'Sleep evades my eyes, and my heart is cowed by anxiety.

11 I have been wondering how I could have come to such a pitch of distress, so great a flood as that which now engulfs me -- I who was so generous and well-loved in my heyday.

12 But now I recall how wrongly I acted in Jerusalem when I seized all the vessels of silver and gold there and ordered the extermination of the inhabitants of Judah for no reason at all.

13 This, I am convinced, is why these misfortunes have overtaken me, and why I am dying of melancholy in a foreign land.'

14 He summoned Philip, one of his Friends, and made him regent of the whole kingdom.

15 He entrusted him with his diadem, his robe and his signet, on the understanding that he was to educate his son Antiochus and train him for the throne.

16 King Antiochus then died, in the year 149.

17 Lysias, learning that the king was dead, established on the throne in succession to him his son Antiochus, whom he had brought up from childhood -- and styled him Eupator.

18 The people in the Citadel at the time were blockading Israel round the sanctuary and were taking every opportunity to harm them and to support the gentiles.

19 Judas decided that they must be destroyed, and he mobilized the whole people to besiege them.

20 They assembled and laid siege to the Citadel in the year 150, building batteries and siege-engines.

21 But some of the besieged broke through the blockade, and to these a number of renegades from Israel attached themselves.

22 They made their way to the king and said, 'How much longer are you going to wait before you see justice done and avenge our fellows?

23 We were content to serve your father, to comply with his orders, and to obey his edicts.

24 As a result our own people will have nothing to do with us; what is more, they have killed all those of us they could catch, and looted our family property.

25 Nor is it on us alone that their blows have fallen, but on all your territories.

26 At this moment, they are laying siege to the Citadel of Jerusalem, to capture it, and they have fortified the sanctuary and Beth-Zur.

27 Unless you forestall them at once, they will go on to even bigger things, and then you will never be able to control them.'

28 The king was furious when he heard this and summoned all his Friends, the generals of his forces and the marshals of horse.

29 He recruited mercenaries from other kingdoms and the Mediterranean islands.

30 His forces numbered a hundred thousand foot soldiers, twenty thousand cavalry and thirty-two elephants with experience of battle conditions.

31 They advanced through Idumaea and besieged Beth-Zur, pressing the attack for days on end; they also constructed siege-engines, but the defenders made a sortie and set these on fire, putting up a brave resistance.

32 At this, Judas left the Citadel and pitched camp at Beth-Zechariah opposite the royal encampment.

33 The king rose at daybreak and marched his army at top speed down the road to Beth-Zechariah, where his forces took up their battle formations and sounded the trumpets.

34 The elephants were given a syrup of grapes and mulberries to prepare them for the battle.

35 These animals were distributed among the phalanxes, to each elephant being allocated a thousand men dressed in coats of mail with bronze helmets on their heads; five hundred picked horsemen were also assigned to each beast.

36 The horsemen anticipated every move their elephant made; wherever it went they went with it, never quitting it.

37 On each elephant, to protect it, was a stout wooden tower, kept in position by girths, each with its three combatants, as well as its mahout.

38 The remainder of the cavalry was stationed on one or other of the two flanks of the army, to harass the enemy and cover the phalanxes.

39 When the sun glinted on the bronze and golden shields, the mountains caught the glint and gleamed like fiery torches.

40 One part of the royal army was deployed on the upper slopes of the mountain and the other in the valley below; they advanced in solid, well-disciplined formation.

41 Everyone trembled at the noise made by this vast multitude, the thunder of the troops on the march and the clanking of their armor, for it was an immense and mighty army.

42 Judas and his army advanced to give battle, and six hundred of the king's army were killed.

43 Eleazar, called Avaran, noticing that one of the elephants was royally caparisoned and was also taller than all the others, and supposing that the king was mounted on it,

44 sacrificed himself to save his people and win an imperishable name.

45 Boldly charging towards the creature through the thick of the phalanx, dealing death to right and left, so that the enemy scattered on either side at his onslaught,

46 he darted in under the elephant, thrust at it from underneath, and killed it. The beast collapsed on top of him, and he died on the spot.

47 The Jews however realizing how strong the king was and how ferocious his army, retreated ahead of them.

48 The royal army moved up to encounter them outside Jerusalem, and the king began to blockade Judea and Mount Zion.

49 He granted peace terms to the people of Beth-Zur, who evacuated the town; it lacked store of provisions to withstand a siege, since the land was enjoying a sabbatical year.

50 Having occupied Beth-Zur, the king stationed a garrison there to hold it.

51 He besieged the sanctuary for a long time, erecting batteries and siege-engines, flame-throwers and ballistas, scorpions to discharge arrows, and catapults.

52 The defenders countered these by constructing their own engines and were thus able to prolong their resistance.

53 But they had no food in their stores since it was the seventh year, and because those who had taken refuge in Judaea from the gentiles had eaten up the last of their reserves.

54 Only a few men were left in the Holy Place, owing to the severity of the famine; the rest had dispersed and gone home.

55 Meanwhile Philip, whom King Antiochus before his death had appointed to train his son Antiochus for the throne,

56 had returned from Persia and Media with the forces that had accompanied the king, and was planning to seize control of affairs.

57 On hearing this, Lysias at once decided to leave, and said to the king, the generals of the army and the men, 'We are growing weaker every day, we are short of food, and the place we are besieging is well fortified; moreover the affairs of the kingdom demand our attention.

58 Let us offer the hand of friendship to these men and make peace with them and with their whole nation.

59 Let us grant them permission to follow their own customs as before, since it is our abolition of these customs that has provoked them into acting like this.'

60 The king and his commanders approved this argument, and he offered the Jews peace terms, which they accepted.

61 The king and the generals ratified the treaty by oath, and the besieged accordingly left the fortress.

62 The king then entered Mount Zion, but on seeing how impregnable the place was, he broke the oath he had sworn and gave orders for the encircling wall to be demolished.

63 He then hurriedly withdrew, making off for Antioch, where he found Philip already master of the city. Antiochus gave battle and captured the city by force of arms.

Chapter 7

1 In the year 151, Demetrius son of Seleucus left Rome and arrived with a few men at a town on the coast, where he inaugurated his reign.

2 It so happened that, as he was entering the royal residence of his ancestors, the army captured Antiochus and Lysias, and intended to bring them to him.

3 On hearing this, he said, 'Keep them out of my sight.'

4 The army put them to death, and Demetrius ascended his throne.

5 Next, all those Israelites without law or piety, led by Alcimus, whose ambition was to become high priest,

6 approached the king and denounced our people to him. 'Judas and his brothers', they said, 'have killed all your friends, and he has driven us out of our country.

7 Send someone now whom you can trust; let him go and see the wholesale ruin Judas has brought on us and on the king's dominions, and let him punish the wretches and all who assist them.'

8 The king chose Bacchides, one of the Friends of the King, governor of Transeuphrates, an important personage in the kingdom and loyal to the king.

9 He sent him with the godless Alcimus, whom he confirmed in the high priesthood, with orders to exact retribution from the Israelites.

10 So they set out with a large force and, on reaching Judaea, sent emissaries to Judas and his brothers with proposals peaceable yet treacherous.

11 The latter, however, did not put any faith in their words, aware that they had come with a large force.

12 Nevertheless, a commission of scribes presented themselves before Alcimus and Bacchides, to sue for just terms.

13 The first among the Israelites to ask them for peace terms were the Hasidaeans,

14 who reasoned thus, 'This is a priest of Aaron's line who has come with the armed forces; he will not wrong us.'

15 He did in fact discuss peace terms with them and gave them his oath, 'We shall not attempt to injure you or your friends.'

16 They believed him, but he arrested sixty of them and put them to death on one day, fulfilling the words of scripture:

17 They have scattered the bodies of your faithful, and shed their blood all round Jerusalem, leaving no one to bury them!

18 At this, fear and dread gripped the whole people. 'There is no truth or virtue in them,' they said, 'they have broken their agreement and their sworn oath.'

19 Bacchides then left Jerusalem and encamped at Beth-Zeth, and from there sent and arrested many of the men who had deserted him and a few of our people too; he had them killed and thrown down the great well.

20 He then put Alcimus in charge of the province, leaving an army with him to support him; Bacchides himself returned to the king.

21 Alcimus continued his struggle to become high priest,

22 and all who were disturbing the peace of their own people rallied to him, and, having won control of Judaea, did much harm in Israel.

23 Seeing that all the wrongs done to the Israelites by Alcimus and his supporters exceeded what the gentiles had done,

24 Judas went right round the whole territory of Judea to take vengeance on those who had deserted him and to prevent their free movement about the country.

25 When Alcimus saw how strong Judas and his supporters had grown and realized that he was powerless to resist them, he went back to the king, to whom he made malicious accusations against them.

26 The king sent Nicanor, one of his generals ranking as Illustrious and a bitter enemy of Israel, with orders to exterminate the people.

27 Reaching Jerusalem with a large force, Nicanor sent a friendly, yet treacherous, message to Judas and his brothers, as follows:

28 'Let us have no fighting between you and me; I shall come with a small escort for a peaceful meeting with you.'

29 He met Judas and they exchanged friendly greetings; the enemy, however, had made preparations to abduct Judas.

30 When Judas became aware of Nicanor's treacherous purpose in coming to see him, he took fright and refused any further meeting.

31 Nicanor then realized that his plan had been discovered, and took the field against Judas, to give battle near Caphar-Salama.

32 About five hundred of Nicanor's men fell; the rest took refuge in the City of David.

33 After these events Nicanor went up to Mount Zion. Some of the priests came out of the Holy Place with some elders, to give him a friendly welcome and show him the burnt offering being presented for the king.

34 But he ridiculed them, laughed at them, defiled them and used insolent language, swearing in his rage,

35 'Unless Judas is handed over to me this time with his army, as soon as I am safely back, I promise you, I shall burn this building down!'

36 Then he went off in a fury. At this, the priests went in again, and stood weeping in front of the altar and the Temple, saying,

37 'You have chosen this house to be called by your name, to be a house of prayer and petition for your people.

38 Take vengeance on this man and on his army, and let them fall by the sword; remember their blasphemies and give them no respite.'

39 Nicanor left Jerusalem and encamped at Beth-Horon, where he was joined by an army from Syria.

40 Judas, meanwhile, camped at Adasa with three thousand men, and offered this prayer,

41 'When the king's envoys blasphemed, your angel went out and struck down one hundred and eighty-five thousand of his men.

42 In the same way let us see you crush this army today, so that everyone else may know that this man has spoken blasphemously against your sanctuary: pass judgement on him as his wickedness deserves!'

43 The armies met in battle on the thirteenth of the month Adar, and Nicanor's army was crushed, he himself being the first to fall in the battle.

44 When Nicanor's soldiers saw him fall, they threw down their arms and fled.

45 The Jews pursued them a day's journey, from Adasa to the approaches of Gezer; they sounded their trumpets in warning as they followed them,

46 and people came out of all the surrounding Judean villages to encircle the fugitives, who then turned back on their own men. All fell by the sword, not one being left alive.

47 Having collected the spoils and booty, they cut off Nicanor's head and the right hand he had stretched out in a display of insolence; these were taken and displayed within sight of Jerusalem.

48 The people were overjoyed and kept that day as a great holiday:

49 indeed they decided to celebrate it annually on the thirteenth of Adar.

50 For a short while Judea enjoyed peace.

Chapter 8

1 Now Judas had heard of the reputation of the Romans:

how strong they were, and how well disposed towards any who made common cause with them, making a treaty of friendship with anyone who approached them.

2 (And, indeed, they were extremely powerful.) He had been told of their wars and of their prowess among the Gauls, whom they had conquered and put under tribute;

3 and of all they had done in the province of Spain to gain possession of the silver and gold mines there,

4 making themselves masters of the whole country by their determination and perseverance, despite its great distance from their own; of the kings who came from the ends of the earth to attack them, only to be crushed by them and overwhelmed with disaster, and of others who paid them annual tribute;

5 Philip, Perseus king of the Kittim, and others who had dared to make war on them, had been defeated and reduced to subjection,

6 while Antiochus the Great, king of Asia, who had advanced to attack them with a hundred and twenty elephants, cavalry, chariots and a very large army, had also suffered defeat at their hands;

7 they had taken him alive and imposed on him and his successors, on agreed terms, the payment of an enormous tribute, the surrender of hostages, and the cession

8 of the Indian territory, with Media, Lydia, and some of their best provinces, which they took from him and gave to King Eumenes.

9 Judas had also heard how, when the Greeks planned an expedition to destroy the Romans,

10 the latter had got wind of it and, sending a single general against them, had fought a campaign in which they inflicted heavy casualties, carried their women and children away into captivity, pillaged their goods, subdued their country, tore down their fortresses and reduced them to a slavery lasting to the present day;

11 and how they had destroyed and subjugated all the other kingdoms and islands that resisted them.

12 But where their friends and those who relied on them were concerned, they had always stood by their friendship. They had subdued kings far and near, and all who heard their name went in terror of them.

13 One man, if they determined to help him and advance him to a throne, would certainly occupy it, while another, if they so determined, would find himself deposed; their influence was paramount.

14 In spite of all this, no single one of them had assumed a crown or put on the purple for his own aggrandizement.

15 They had set up a senate, where three hundred and twenty Councillors deliberated daily, constantly debating how best to regulate public affairs.

16 They entrusted their government to one man for a year at a time, with absolute power over their whole empire, and this man was obeyed by all without envy or jealousy.

17 Having chosen Eupolemus son of John, of the family of Accos, and Jason son of Eleazar, Judas sent them to Rome to make a treaty of friendship and alliance with these people,

18 in the hope of being rid of the yoke, for they could see that Greek rule was reducing Israel to slavery.

19 The envoys made the lengthy journey to Rome and presented themselves before the Senate with their formal proposal:

20 'Judas Maccabaeus and his brothers, with the Jewish people, have sent us to you to conclude a treaty of alliance and peace with you, and to enrol ourselves as your allies and friends.'

21 The proposal met with the approval of the senators.

22 Here is a copy of the rescript which they engraved on bronze tablets and sent to Jerusalem to be kept there by the Jews as a record of peace and alliance:

23 'Good fortune attend the Romans and the Jewish nation by sea and land for ever; may sword or enemy be far from them!

24 'If war comes first to Rome or any of her allies throughout her dominions,

25 the Jewish nation will take action as her ally, as occasion may require, and do it wholeheartedly.

26 They will not give or supply to the enemy any grain, arms, money or ships: thus has Rome decided, and they are to honour their obligations without guarantees.

27 In the same way, if war comes first to the Jewish nation, the Romans will support them energetically as occasion may offer,

28 and the aggressor will not be furnished with grain, arms, money or ships: such is the Roman decision, and they will honor these obligations without treachery.

29 Such are the articles under which the Romans have concluded their treaty with the Jewish people.

30 If, later, either party should decide to make any addition or deletion, they will be free to do so, and any such addition or deletion will be binding.

31 'As regards the wrongs done to them by King Demetrius, we have written to him in these terms: Why have you made your yoke lie heavy on our friends and allies the Jews?

32 If they appeal against you again, we shall uphold their rights and make war on you by sea and land.'

Chapter 9

1 Demetrius, hearing that Nicanor and his army had fallen in battle, sent Bacchides and Alcimus a second time into Judaea, and with them the right wing of his army.

2 They took the road to Galilee and besieged Mesaloth in Arbela, and captured it, putting many people to death.

3 In the first month of the year 152, they encamped outside Jerusalem;

4 they then moved on, making their way to Beer-Zaith with twenty thousand foot and two thousand horse.

5 Judas lay in camp at Elasa, with three thousand picked men.

6 When they saw the huge size of the enemy forces they were terrified, and many slipped out of the camp, until no more than eight hundred of the force were left.

7 With battle now inevitable, Judas realized that his army had melted away; he was aghast, for he had no time to rally them.

8 Yet, dismayed as he was, he said to those who were left, 'Up! Let us face the enemy; we may yet have the strength to fight them.'

9 His men tried to dissuade him, declaring, 'We have no strength for anything but to escape with our lives this time; then we can come back with our brothers to fight them; by ourselves we are too few.'

10 Judas retorted, 'That I should do such a thing as run away from them! If our time has come, at least let us die like men for our countrymen, and leave nothing to tarnish our reputation.'

11 The army marched out of camp and drew up, facing the enemy. The cavalry was drawn up in two squadrons; the slingers and archers marched in the van of the army, and all the best fighters were put in the front rank;

12 Bacchides was on the right wing. The phalanx advanced from between the two squadrons, sounding the trumpets; the men on Judas' side also blew their trumpets,

13 and the earth shook with the noise of the armies. The engagement lasted from morning until evening.

14 Judas saw that Bacchides and the main strength of his army lay on the right; all the stout-hearted rallied to him,

15 and they crushed the right wing, pursuing them as far as the Azara Hills.

16 But when the Syrians on the left wing saw that the right had been broken, they turned and followed hot on the heels of Judas and his men to take them in the rear.

17 The fight became desperate, and there were many casualties on both sides.

18 Judas himself fell, and the remnant fled.

19 Jonathan and Simon took up their brother Judas and buried him in his ancestral tomb at Modein.

20 All Israel wept and mourned him deeply and for many days they repeated this dirge.

21 'What a downfall for the strong man, the man who kept Israel safe!'

22 The other deeds of Judas, the battles he fought, the exploits he performed, and all his titles to greatness have not been recorded; but they were very many.

23 After the death of Judas, the renegades came out of hiding throughout Israel and all the evil-doers reappeared.

24 At that time there was a severe famine, and the country went over to their side.

25 Bacchides deliberately chose the enemies of religion to administer the country.

26 These traced and searched out the friends of Judas and brought them before Bacchides, who ill-treated and mocked them.

27 A terrible oppression began in Israel; there had been nothing like it since the disappearance of prophecy among them.

28 The friends of Judas then all united in saying to Jonathan,

29 'Since your brother Judas died, there has been no one like him to head the resistance against our enemies, people like Bacchides and others who hate our nation.

30 Accordingly, we have today chosen you to take his place as our ruler and leader and to fight our campaigns.'

31 Whereupon, Jonathan took command, in succession to his brother Judas.

32 Bacchides, when he heard the news, made plans to kill Jonathan.

33 But this became known to Jonathan, his brother Simon and all his supporters, and they took refuge in the desert of Tekoa, camping by the water-supply at Asphar storage-well.

34 (Bacchides came to know of this on the Sabbath day, and he too crossed the Jordan with his entire army.)

35 Jonathan sent his brother, who was one of his commanders, to ask his friends the Nabataeans to store their considerable baggage for them.

36 The sons of Amrai, however, those of Medeba, intercepted them, captured John and everything he had and made off with their prize.

37 Later, Jonathan and his brother Simon were told that the sons of Amrai were celebrating an important wedding, and were escorting the bride, a daughter of one of the great notables of Canaan, from Nabata with a large retinue.

38 Remembering the bloody end of their brother John, they went up and hid under cover of the mountain.

39 As they were keeping watch, a noisy procession came into sight with a great deal of baggage, and the bridegroom, with his groomsmen and his family, came out to meet it with tambourines and a band, and rich, warlike display.

40 The Jews rushed down on them from their ambush and killed them, inflicting heavy casualties; the survivors escaped to the mountain, leaving their entire baggage train to be captured.

41 Thus, the wedding was turned into mourning and the music of their band into lamentation.

42 Having in this way avenged in full the blood of their brother, they returned to the marshes of the Jordan.

43 As soon as Bacchides heard this, he came on the Sabbath day with a considerable force to the steep banks of the Jordan.

44 Jonathan said to his men, 'Up! Let us fight for our lives, for today it is not as in the old days.

45 You can see, we shall have to fight on our front and to our rear; we have the waters of the Jordan on one side, the marsh and scrub on the other, and we have no line of withdrawal.

46 This is the moment to call on Heaven, to deliver you from the clutches of your enemies.'

47 The engagement was begun by Jonathan, who aimed a blow at Bacchides, but the Syrian disengaged himself and withdrew,

48 whereupon Jonathan and his men leapt into the Jordan and swam to the other bank; the enemy did not, however, cross the Jordan in pursuit.

49 That day, Bacchides lost about a thousand men.

50 Bacchides went back to Jerusalem and began fortifying some of the Judaean towns: the fortresses of Jericho, Emmaus, Beth-Horon, Bethel, Timnath, Pharathon and Tephon, with high walls and barred gates,

51 and stationed a garrison in each of them to harass Israel.

52 He also fortified the town of Beth-Zur, Gezer and the Citadel, and placed troops in them with supplies of provisions.

53 He took the sons of the leading men of the country as hostages, and had them placed under guard in the Citadel of Jerusalem.

54 In the year 153, in the second month, Alcimus ordered the demolition of the wall of the inner court of the sanctuary, destroying the work of the prophets. Alcimus had just begun the demolition

55 when he suffered a stroke, and his work was interrupted. His mouth became obstructed, and his paralysis made him incapable of speaking at all or giving directions to his household;

56 it was not long before he died in great agony.

57 On the death of Alcimus, Bacchides went back to the king, and Judaea was left in peace for two years.

58 The renegades then all agreed on a plan. 'Now is the time,' they said, 'while Jonathan and his supporters are living in peace and are full of confidence, for us to bring back Bacchides, and he will arrest the lot of them in one night.'

59 So they went to him and reached an understanding.

60 Bacchides at once set out with a large force, and sent secret instructions to all his allies in Judaea to seize Jonathan and his supporters. But they were unable to do this because their plan became known,

61 and Jonathan and his men arrested some fifty of the men of the country who were ringleaders in the plot, and put them to death.

62 Jonathan and Simon then retired with their partisans to Beth-Bassi in the desert; they rebuilt the ruinous parts of the place and fortified it.

63 When Bacchides heard this, he mustered his whole force and notified his adherents in Judaea.

64 He then proceeded to lay siege to Beth-Bassi, the fighting was protracted, and he constructed siege-engines.

65 Jonathan, however, leaving his brother Simon in the town, broke out into the countryside with a handful of men.

66 He launched a blow at Odomera and his brothers, and at the sons of Phasiron in their encampment; whereupon, these too came into the struggle, joining forces with him.

67 Simon and his people, meanwhile, made a sortie from the town and set fire to the siege-engines.

68 Taking the offensive against Bacchides, they defeated him. He was greatly disconcerted to find that his plan and his assault had come to nothing,

69 and vented his anger on those renegades who had induced him to enter the country, putting many of them to death; he then decided to take his own troops home.

70 Discovering this, Jonathan sent envoys to negotiate peace terms and the release of prisoners with him.

71 Bacchides agreed to this, accepting his proposals and swearing never to seek occasion to harm him for the rest of his life.

72 Having surrendered to Jonathan those prisoners he had earlier taken in Judaea, he turned about and withdrew to his own country, and never again came near their frontiers.

73 The sword no longer hung over Israel, and Jonathan settled in Michmash, where he began to judge the people and to rid Israel of the godless.

From the reading above, Alcimus (Jacimus, or Joachim) would be a candidate for the Wicked Priest. His 3 years as High Priest was a catalyst to start distrust of the Jewish Pontificate. But, his time was before the Damascus Scroll was written. So Alcimus is ruled out.

Simon Maccabeus (Simon the Hasmonean) also referred to as Simon Thassi ("the Director", "the Guide", "the Man of Counsel", and "the Zealous" are all possible meanings of the term) and Simon Tarsus. Simon Maccabeus was the second son of the priest Matthias and was in turn elected as high priest and president of Jews beginning in 143 BC .

Antiochus VII Sidetes could not defeat Simon in battle, so he opted to murder him. In 134 BC King Antiochus ordered Simon's son-in-law to, Ptolemy son of Abubus and Seleucid Governor of the Jericho region of Israel to commit the evil deed. Ptolemy was also able to murder his father-in-law, Simon and his two sons, but failed to find and kill his third son, Yehohanan ben Simon (John Hyracanus I, John Hyreanus).

Ptolemy fled to Fort Dagon with John Yehohanan ben Simon's mother as a hostage. When John Hyracanus attempted to seige Fort Dagon Ptolomy would subject Hyracanus's mother to cruel tortures on the walls of the fort whenever her son attempted to attack it. Ptolemy eventually killed Yehohanan ben Simon's mother and managed to flee eastward to the partly Hellenized city of Philadelphia, the former Ammonite capital (Rabbath Ammon), controlled by Governor Zenon (Zeno) Cotylas and Arab mercenaries.

Once Antiochus VII Sidetes got word of what transpired between Ptolemy and Hyrcanus he sent his troops to invade Judea and lay siege to Jerusalem. After a protracted conflict John Hyrcanus made peace with the Seleucids. The treaty left Hyrcanus a vassal to the Syrian King Antiocus VII.

When it came time to choose the next high priest Pharisee leader, Eleazar, reminded the Sandharin that Hyrcanus might not be be qualified. This was not the first time the President's mother been held hostage. The wife of Simon Maccabeus was previously captured and prisoner by the Seleucids just prior to Hyrcanus birth. There was speculation that she might have been raped, thus raising some doubt about Hyrcanus true father. (Ant. 13:292) If Hyrcanus might not be the son of Simon Maccabeaus, the Pharisees reasoned he should not be given the office of High Priest and just be happy being President of Judah. Hyrcanus became enraged and wanted Eleazar put to death. When this did not happen President Hyrcanus joined the Sadducees and their aristocratic Hellenistic supporters who previously belonged to the pro-Greek party and with their support became the 50th High Priest of the Temple. The Pharisees were expelled from membership in the Sanhedrin and branded with the name Perushim, 'the expelled ones.' This was meant as a taunt, but its alternate Hebrew significance is 'exponents' which made the name acceptable to them." It would not be until the reign of Queen Salome Alexandra that the Pharisees would regain control of the interpretation and administration of Mosaic law.

 

Talmud - Mas. Kiddushin 66a

 

 

Abaye also said:

 

Whence do I know it? Because it was taught. It once happened that King Jannai went to Kohalith in the wilderness

and conquered sixty towns there. On his return he rejoiced exceedingly and invited all the Sages of Israel. Said he to them, ‘Our forefathers ate mallows when they were engaged on the building of the [second] Temple; let us too eat mallows in memory of our forefathers.’ So mallows were served on golden tables, and they ate. Now, there was a man there, frivolous, evilhearted and worthless, named Eleazar son of Po'irah, who said to King Jannai. ‘O King Jannai, the hearts of the Pharisees are against thee.’ ‘Then what shall I do?’ ‘Test them by the plate between thine eyes.’ So he tested them by the plate between his eyes. Now, an elder, named Judah son of Gedidiah, was present there. Said he to King Jannai. ‘O King Jannai! let the royal crown suffice thee, and leave the priestly crown to the seed of Aaron.’ (For it was rumoured that his mother had been taken captive in Modi'im.) Accordingly, the charge was investigated, but not sustained, and the Sages of Israel departed in anger.

 

Then said Eleazar b. Po'irah to King Jannai: ‘O King Jannai! That is the law even for the most humble man in Israel, and thou, a King and a High Priest, shall that be thy law [too]!’ ‘Then what shall I do?’ ‘If thou wilt take my advice, trample then, down.’‘But what shall happen with the Torah?’ ‘Behold, it is rolled up and lying in the corner: whoever wishes to study. Let him go and study!’ Said R. Nahman b. Isaac:

 

Immediately a spirit of heresy was instilled into him, for he should have replied. ‘That is well for the Written Law; but what of the Oral Law?’ Straightway, the evil burst forth through Eleazar son of Po'irah, all the Sages of Israel were massacred, and the world was desolate until Simeon b. Shetah came and restored the Torah to its pristine [glory].

http://halakhah.com/pdf/nashim/Kiddushin.pdf

 

Antiochus VII spent the final years of his life attempting to reclaim the lost eastern territories, overrun by the Parthians under their "Great King", Mithridates I. Marching east, with what would prove to be the last great Seleucid royal army (including a force of Judean mercenaries under John Hyrcanus), he defeated Mithridates in two battles, killing the aged Parthian king in the last of these. He restored Mesopotamia, Babylonia and Media to the Seleucid empire, before dispersing his army into winter quarters. After this Antiochus offered a peace, by which he would regain Mesopotamia and large parts of Iran. The Parthian realm would be restricted to its core territories and would pay a heavy tribute. Phraates II could not accept these high demands, so he refused the offer.

In the following winter (129 BC), Antiochus VII quartered himself and his army in Ecbatana, where he completely alienated the local people from himself because he forced the local people to pay for the upkeep of his soldiers and because, it seems, the soldiers assaulted the locals. Thus when Phraates II attacked the Seleucid army in its winter quarters, the local people supported him. Antiochus VII was defeated and killed or committed suicide, ending Seleucid rule east of the Euphrates.

Just before Antiochus defeat, Phraates II made what he thought was a powerful move: he released the former King Demetrius, hoping that the two brothers would start a civil war. In 139 BC King Demetrius against Mithradates I, king of Parthia and was initially successful, but was defeated in the Iranian mountains and taken prisoner the following year. Phraates II set people to pursue Demetrius, but he managed to safely return home to Syria and regained his throne and his queen as well.

Antiochus's heirs did not have the power to go to war against the state of Judea and this period is characterized by constant struggles between the heirs to the Seleucid throne. The Syrian supremacy of Judah came to an end. President Hyrcanus conquered the Edomite kingdom and gave the Edomites the choice of either death or conversion to the religion, language, and culture of Judah. During the time of Moses, the King of Edom refused to let the Israelites have safe passage through their land. The Israelites later conquered and subjected Edom. But, this was the first time they were forced into conversion. This is similar to the Catholic inquisition of Jews later in the Dark Age period in Europe.

The Antiquities of the Jews
Joseph Flavius

13.230–13.253

2301. So Ptolemy retired to one of the fortresses that was above Jericho, which was called Dagon. But Hyrcanus having taken the high priesthood that had been his father’s before, and in the first place propitiated God by sacrifices, he then made an expedition against Ptolemy; and when he made his attacks upon the place, in other points he was too hard for him, but was rendered weaker than he, by the commiseration he had for his mother and brethren, and by that only; for Ptolemy brought them upon the wall, and tormented them in the sight of all, and threatened that he would throw them down headlong, unless Hyrcanus would leave off the siege. And as he thought that so far as he relaxed as to the siege and taking of the place, so much favor did he show to those that were dearest to him by preventing their misery, his zeal about it was cooled. However, his mother spread out her hands, and begged of him that he would not grow remiss on her account, but indulge his indignation so much the more, and that he would do his utmost to take the place quickly, in order to get their enemy under his power, and then to avenge upon him what he had done to those that were dearest to himself; for that death would be to her sweet, though with torment, if that enemy of theirs might but be brought to punishment for his wicked dealings to them. Now when his mother said so, he resolved to take the fortress immediately; but when he saw her beaten, and torn to pieces, his courage failed him, and he could not but sympathize with what his mother suffered, and was thereby overcome. And as the siege was drawn out into length by this means, that year on which the Jews used to rest came on; for the Jews observe this rest every seventh year, as they do every seventh day; so that Ptolemy being for this cause released from the war, he slew the brethren of Hyrcanus, and his mother; and when he had so done, he fled to Zeno, who was called Cotylas, who was then the tyrant of the city Philadelphia.

2362. But Antiochus, being very uneasy at the miseries that Simon had brought upon him, he invaded Judea in the fourth years’ of his reign, and the first year of the principality of Hyrcanus, in the hundred and sixty-second olympiad. And when he had burnt the country, he shut up Hyrcanus in the city, which he encompassed round with seven encampments; but did just nothing at the first, because of the strength of the walls, and because of the valor of the besieged, although they were once in want of water, which yet they were delivered from by a large shower of rain, which fell at the setting of the Pleiades. However, about the north part of the wall, where it happened the city was upon a level with the outward ground, the king raised a hundred towers of three stories high, and placed bodies of soldiers upon them; and as he made his attacks every day, he cut a double ditch, deep and broad, and confined the inhabitants within it as within a wall; but the besieged contrived to make frequent sallies out; and if the enemy were not any where upon their guard, they fell upon them, and did them a great deal of mischief; and if they perceived them, they then retired into the city with ease. But because Hyrcanus discerned the inconvenience of so great a number of men in the city, while the provisions were the sooner spent by them, and yet, as is natural to suppose, those great numbers did nothing, he separated the useless part, and excluded them out of the city, and retained that part only which were in the flower of their age, and fit for war. However, Antiochus would not let those that were excluded go away, who therefore wandering about between the walls, and consuming away by famine, died miserably; but when the feast of tabernacles was at hand, those that were within commiserated their condition, and received them in again. And when Hyrcanus sent to Antiochus, and desired there might be a truce for seven days, because of the festival, he gave way to this piety towards God, and made that truce accordingly. And besides that, he sent in a magnificent sacrifice, bulls with their horns gilded, with all sorts of sweet spices, and with cups of gold and silver. So those that were at the gates received the sacrifices from those that brought them, and led them to the temple, Antiochus the mean while feasting his army, which was a quite different conduct from Antiochus Epiphanes, who, when he had taken the city, offered swine upon the altar, and sprinkled the temple with the broth of their flesh, in order to violate the laws of the Jews, and the religion they derived from their forefathers; for which reason our nation made war with him, and would never be reconciled to him; but for this Antiochus, all men called him Antiochus the Pious, for the great zeal he had about religion.

2453. Accordingly, Hyrcanus took this moderation of his kindly; and when he understood how religious he was towards the Deity, he sent an embassage to him, and desired that he would restore the settlements they received from their forefathers. So he rejected the counsel of those that would have him utterly destroy the nation, by reason of their way of living, which was to others unsociable, and did not regard what they said. But being persuaded that all they did was out of a religious mind, he answered the ambassadors, that if the besieged would deliver up their arms, and pay tribute for Joppa, and the other cities which bordered upon Judea, and admit a garrison of his, on these terms he would make war against them no longer. But the Jews, although they were content with the other conditions, did not agree to admit the garrison, because they could not associate with other people, nor converse with them; yet were they willing, instead of the admission of the garrison, to give him hostages, and five hundred talents of silver; of which they paid down three hundred, and sent the hostages immediately, which king Antiochus accepted. One of those hostages was Hyrcanus’s brother. But still he broke down the fortifications that encompassed the city. And upon these conditions Antiochus broke up the siege, and departed.

2494. But Hyrcanus opened the sepulcher of David, who excelled all other kings in riches, and took out of it three thousand talents. He was also the first of the Jews that, relying on this wealth, maintained foreign troops. There was also a league of friendship and mutual assistance made between them; upon which Hyrcanus admitted him into the city, and furnished him with whatsoever his army wanted in great plenty, and with great generosity, and marched along with him when he made an expedition against the Parthians; of which Nicolaus of Damascus is a witness for us; who in his history writes thus: “When Antiochus had erected a trophy at the river Lycus, upon his conquest of Indates, the general of the Parthians, he staid there two days. It was at the desire of Lyrcanus the Jew, because it was such a festival derived to them from their forefathers, whereon the law of the Jews did not allow them to travel.” And truly he did not speak falsely in saying so; for that festival, which we call Pentecost, did then fall out to be the next day to the Sabbath. Nor is it lawful for us to journey, either on the Sabbath day, or on a festival day. But when Antiochus joined battle with Arsaces, the king of Parthin, he lost a great part of his army, and was himself slain; and his brother Demetrius succeeded in the kingdom of Syria, by the permission of Arsaces, who freed him from his captivity at the same time that Antiochus attacked Parthin, as we have formerly related elsewhere.

http://lexundria.com/j_aj/13.230-13.253/wst

13.254–13.269

2541. But when Hyrcanus heard of the death of Antiochus, he presently made an expedition against the cities of Syria, hoping to find them destitute of fighting men, and of such as were able to defend them. However, it was not till the sixth month that he took Medaba, and that not without the greatest distress of his army. After this he took Samega, and the neighboring places; and besides these, Shechem and Gerizzim, and the nation of the Cutheans, who dwelt at the temple which resembled that temple which was at Jerusalem, and which Alexander permitted Sanballat, the general of his army, to build for the sake of Manasseh, who was son-in-law to Jaddua the high priest, as we have formerly related; which temple was now deserted two hundred years after it was built. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews.

2592. But Hyrcanus the high priest was desirous to renew that league of friendship they had with the Romans. Accordingly, he sent an embassage to them; and when the senate had received their epistle, they made a league of friendship with them, after the manner following:

Fanius, the son of Marcus, the praetor, gathered the senate together on the eighth day before the Ides of February, in the senate-house, when Lucius Manlius, the son of Lucius, of the Mentine tribe, and Caius Sempronius, the son of Caius, of the Falernian tribe, were present. The occasion was, that the ambassadors sent by the people of the Jews Simon, the son of Dositheus, and Apollonius, the son of Alexander, and Diodorus, the son of Jason, who were good and virtuous men, had somewhat to propose about that league of friendship and mutual assistance which subsisted between them and the Romans, and about other public affairs, who desired that Joppa, and the havens, and Gazara, and the springs [of Jordan], and the several other cities and countries of theirs, which Antiochus had taken from them in the war, contrary to the decree of the senate, might be restored to them; and that it might not be lawful for the king’s troops to pass through their country, and the countries of those that are subject to them; and that what attempts Antiochus had made during that war, without the decree of the senate, might be made void; and that they would send ambassadors, who should take care that restitution be made them of what Antiochus had taken from them, and that they should make an estimate of the country that had been laid waste in the war; and that they would grant them letters of protection to the kings and free people, in order to their quiet return home. It was therefore decreed, as to these points, to renew their league of friendship and mutual assistance with these good men, and who were sent by a good and a friendly people.” But as to the letters desired, their answer was, that the senate would consult about that matter when their own affairs would give them leave; and that they would endeavor, for the time to come, that no like injury should be done to them; and that their praetor Fanius should give them money out of the public treasury to bear their expenses home. And thus did Fanius dismiss the Jewish ambassadors, and gave them money out of the public treasury; and gave the decree of the senate to those that were to conduct them, and to take care that they should return home in safety.

2673. And thus stood the affairs of Hyrcanus the high priest. But as for king Demetrius, who had a mind to make war against Hyrcanus, there was no opportunity nor room for it, while both the Syrians and the soldiers bare ill-will to him, because he was an ill man. But when they had sent ambassadors to Ptolemy, who was called Physcon, that he would send them one of the family of Seleucus, in order to take the kingdom, and he had sent them Alexander, who was called Zebina, with an army, and there had been a battle between them, Demetrius was beaten in the fight, and fled to Cleopatra his wife, to Ptolemais; but his wife would not receive him. He went thence to Tyre, and was there caught; and when he had suffered much from his enemies before his death, he was slain by them. So Alexander took the kingdom, and made a league with Hyrcanus, who yet, when he afterward fought with Antiochus the son of Demetrius, who was called Grypus, was also beaten in the fight, and slain.

http://lexundria.com/j_aj/13.254-13.269/wst

Bronze Coin Of The Maccabean King Yehohanan Hyrcanus I



1 Maccabees

Chapter 16

11 Ptolemy, son of Abubus, had been appointed governor of the plain of Jericho, and he had much silver and gold,

12 being the son-in-law of the high priest.

13 But his heart became proud and he was determined to get control of the country. So he made treacherous plans to do away with Simon and his sons.

14 As Simon was inspecting the cities of the country and providing for their needs, he and his sons Mattathias and Judas went down to Jericho in the one hundred and seventy-seventh year, in the eleventh month* (that is, the month Shebat).

15 The son of Abubus gave them a deceitful welcome in the little stronghold called Dok* which he had built. He served them a sumptuous banquet, but he had his men hidden there.

16 Then, when Simon and his sons were drunk, Ptolemy and his men sprang up, weapons in hand, rushed upon Simon in the banquet hall, and killed him, his two sons, and some of his servants.

17 By this vicious act of treachery he repaid good with evil.

18 Then Ptolemy wrote a report and sent it to the king, asking him to send troops to help him and to turn over to him their country and its cities.

19 He sent other men to Gazara to do away with John. To the army officers he sent letters inviting them to come to him so that he might present them with silver, gold, and gifts.

20 He also sent others to seize Jerusalem and the temple mount.

21 But someone ran ahead and brought word to John at Gazara that his father and his brothers had perished, and “Ptolemy has sent men to kill you also.”

22 On hearing this, John was utterly astounded. When the men came to kill him, he seized them and put them to death, for he knew that they sought to kill him.

23* Now the rest of the acts of John, his wars and the brave deeds he performed, his rebuilding of the walls, and all his achievements

24 these are recorded in the chronicle of his high priesthood, from the time that he succeeded his father as high priest.

President Hyrcanus and his wife, Marium had five sons: Judah Aristobulus I, first Antigonus , Alexander Yanai , Absalom, another son whose name is not known. Before Hyrcanus death he appointed his wife to the office of Governor, and his son Aristobulus to become the next high priest. In 104 BC, after thirty-one years of presidency, and is about sixty John Hyracanus died.

 

 

Zion's high priest, Judas Aristobulus I went against his father wishes and seized rule with support of his brother Antigonus, who he appointed minister of the army. Aristobulus immediately threw his mother the Governor into prison, where she starved to death. Judas immediately crowned himself the first king since the return to Zion. Judas Aristobulus married Salome (Shelomit, Shelamziyyon meaning peace of Zion, or wholeness of Zion) Alexandra as the new Queen of Zion.

As time progressed, Aristobulus began to worry about his brother Antigonus growing fame from victories in battle. He feared his brother's army would compel him take takeover rule of the kingdom, so he ordered his killed if came to visit him armed. Queen Salome sent out a message of deceit to Antigonus that the King wanted to see his brother wanted to see him in his glorious armor. So Antigonus came armed as expected and the kings guards killed him. Guilt over his brother's death increased the disease first Aristobulus king until his death in 103 BC.



Alexander Jannaeus (also known as Jonathan Alexander and Alexander Jannai/Yannai; Hebrew: אלכסנדר ינאי) declared himself the second king of Judea from 103 BC to 76 BC. The son of John Hyrcanus, he inherited the throne from his brother Aristobulus I, and married his brother's widow, Queen Salome Alexandra to secure the throne. Alexander Jannaeus ordered 800 Pharisees he despised to be crucified during a party he held with his mistresses. During the end of Alexander's life he made amends with Queen Salome's Pharisee brother Simeon ben Shetach and invited him back into the Sanhedrin (Assembly somewhat similar to Rome's ritualistic judicial body that met to decide important cases and rule on disputed points of religious law).

 

King Alexander actions against his own people makes him the best candidate for the title "Wicked Priest" in the Qumran texts.

The execution of the Pharisees by Alexander Jannaeus, showing the King and his Court feasting during the executions. Engraving by Willem Swidde, 17th century.

 

Map of Israel during the time of Alexander Jannaeus



Babylonian Talmud: Tractate Sotah

Folio 47a

What was the incident with R. Joshua b. Perahiah? — When King Jannaeus (Alexander Jannaeus) put the Rabbis to death, Simeon b. Shetah was hid by his sister, whilst R. Joshua b. perahiah fled to Alexandria in Egypt. When there was peace, Simeon b. Shetah sent [this message to him]:

'From me, Jerusalem, the Holy city, to thee Alexandria in Egypt. O my sister, my husband dwells in thy midst and I abide desolate'. [R. Joshua] arose and came back and found himself in a certain inn where they paid him great respect. He said: 'How beautiful is this 'aksania' ('female innkeeper)! One of his disciples said to him, 'My master, her eyes are narrow!' He replied to him, 'Wicked person! Is it with such thoughts that thou occupies thyself!' He sent forth four hundred horns and excommunicated him. [The disciple] came before him on many occasions, saying 'Receive me'; but he refused to notice him. One day while [R. Joshua] was reciting the Shema', he came before him. His intention was to receive him and he made a sign to him with his hand, but the disciple thought he was repelling him. So he went and set up a brick and worshiped it. [R. Joshua] said to him, 'Repent'; but he answered him, 'Thus have I received from thee that whoever sinned and caused others to sin is deprived of the power of doing penitence'. A Master has said:

The disciple practiced magic and led Israel astray.

The Wars of the Jews
Flavius Joseph

1.70–1.84

701. For after the death of their father, the elder of them, Aristobulus, changed the government into a kingdom, and was the first that put a diadem upon his head, four hundred seventy and one years and three months after our people came down into this country, when they were set free from the Babylonian slavery. Now, of his brethren, he appeared to have an affection for Antigonus, who was next to him, and made him his equal; but for the rest, he bound them, and put them in prison. He also put his mother in bonds, for her contesting the government with him; for John had left her to be the governess of public affairs. He also proceeded to that degree of barbarity as to cause her to be pined to death in prison.

722. But vengeance circumvented him in the affair of his brother Antigonus, whom he loved, and whom he made his partner in the kingdom; for he slew him by the means of the calumnies which ill men about the palace contrived against him. At first, indeed, Aristobulus would not believe their reports, partly out of the affection he had for his brother, and partly because he thought that a great part of these tales were owing to the envy of their relaters: however, as Antigonus came once in a splendid manner from the army to that festival, wherein our ancient custom is to make tabernacles for God, it happened, in those days, that Aristobulus was sick, and that, at the conclusion of the feast, Antigonus came up to it, with his armed men about him; and this when he was adorned in the finest manner possible; and that, in a great measure, to pray to God on the behalf of his brother. Now, at this very time it was that these ill men came to the king, and told him in what a pompous manner the armed men came, and with what insolence Antigonus marched, and that such his insolence was too great for a private person, and that accordingly he was come with a great band of men to kill him; for that he could not endure this bare enjoyment of royal honor, when it was in his power to take the kingdom himself.

753. Now Aristobulus, by degrees, and unwillingly, gave credit to these accusations; and accordingly he took care not to discover his suspicion openly, though he provided to be secure against any accidents; so he placed the guards of his body in a certain dark subterranean passage; for he lay sick in a place called formerly the Citadel, though afterwards its name was changed to Antonia; and he gave orders that if Antigonus came unarmed, they should let him alone; but if he came to him in his armor, they should kill him. He also sent some to let him know beforehand that he should come unarmed. But, upon this occasion, the queen very cunningly contrived the matter with those that plotted his ruin, for she persuaded those that were sent to conceal the king’s message; but to tell Antigonus how his brother had heard he had got a very suit of armor made with fine martial ornaments, in Galilee; and because his present sickness hindered him from coming and seeing all that finery, he very much desired to see him now in his armor; because, said he, in a little time thou art going away from me.

774. As soon as Antigonus heard this, the good temper of his brother not allowing him to suspect any harm from him, he came along with his armor on, to show it to his brother; but when he was going along that dark passage which was called Strato’s Tower, he was slain by the body guards, and became an eminent instance how calumny destroys all goodwill and natural affection, and how none of our good affections are strong enough to resist envy perpetually.

785. And truly anyone would be surprised at Judas upon this occasion. He was of the sect of the Essenes, and had never failed or deceived men in his predictions before. Now, this man saw Antigonus as he was passing along by the temple, and cried out to his acquaintance (they were not a few who attended upon him as his scholars), “O strange!” said he, “it is good for me to die now, since truth is dead before me, and somewhat that I have foretold hath proved false; for this Antigonus is this day alive, who ought to have died this day; and the place where he ought to be slain, according to that fatal decree, was Strato’s Tower, which is at the distance of six hundred furlongs from this place; and yet four hours of this day are over already; which point of time renders the prediction impossible to be fulfilled.” And when the old man had said this, he was dejected in his mind, and so continued. But, in a little time, news came that Antigonus was slain in a subterraneous place, which was itself also called Strato’s Tower, by the same name with that Caesarea which lay by the seaside; and this ambiguity it was which caused the prophet’s disorder.

816. Hereupon Aristobulus repented of the great crime he had been guilty of, and this gave occasion to the increase of his distemper. He also grew worse and worse, and his soul was constantly disturbed at the thoughts of what he had done, till his very bowels being torn to pieces by the intolerable grief he was under, he threw up a great quantity of blood. And as one of those servants that attended him carried out that blood, he, by some supernatural providence, slipped and fell down in the very place where Antigonus had been slain; and so he spilt some of the murderer’s blood upon the spots of the blood of him that had been murdered, which still appeared. Hereupon a lamentable cry arose among the spectators, as if the servant had spilled the blood on purpose in that place; and as the king heard that cry, he inquired what was the cause of it; and while nobody durst tell him, he pressed them so much the more to let him know what was the matter; so at length, when he had threatened them, and forced them to speak out, they told; whereupon he burst into tears, and groaned, and said,“So I perceive I am not like to escape the all-seeing eye of God, as to the great crimes I have committed; but the vengeance of the blood of my kinsman pursues me hastily. O thou most impudent body! how long wilt thou retain a soul that ought to die, on account of that punishment it ought to suffer for a mother and a brother slain! How long shall I myself spend my blood drop by drop? let them take it all at once; and let their ghosts no longer be disappointed by a few parcels of my bowels offered to them.” As soon as he had said these words, he presently died, when he had reigned no longer than a year

851. And now the king’s wife loosed the king’s brethren, and made Alexander king, who appeared both elder in age, and more moderate in his temper than the rest; who, when he came to the government, slew one of his brethren, as affecting to govern himself; but had the other of them in great esteem, as loving a quiet life, without meddling with public affairs.

862. Now it happened that there was a battle between him and Ptolemy, who was called Lathyrus, who had taken the city Asochis. He indeed slew a great many of his enemies, but the victory rather inclined to Ptolemy. But when this Ptolemy was pursued by his mother Cleopatra, and retired into Egypt, Alexander besieged Gadara, and took it; as also he did Amathus, which was the strongest of all the fortresses that were about Jordan, and therein were the most precious of all the possessions of Theodorus, the son of Zeno. Whereupon Theodorus marched against him, and took what belonged to himself as well as the king’s baggage, and slew ten thousand of the Jews. However, Alexander recovered this blow, and turned his force towards the maritime parts, and took Raphia and Gaza, with Anthedon also, which was afterwards called Agrippias by king Herod.

883. But when he had made slaves of the citizens of all these cities, the nation of the Jews made an insurrection against him at a festival; for at those feasts seditions are generally begun; and it looked as if he should not be able to escape the plot they had laid for him, had not his foreign auxiliaries, the Pisidians and Cilicians, assisted him; for as to the Syrians, he never admitted them among his mercenary troops, on account of their innate enmity against the Jewish nation. And when he had slain more than six thousand of the rebels, he made an incursion into Arabia; and when he had taken that country, together with the Gileadites and Moabites, he enjoined them to pay him tribute, and returned to Amathus; and as Theodorus was surprised at his great success, he took the fortress, and demolished it.

904. However, when he fought with Obodas, king of the Arabians, who had laid an ambush for him near Golan, and a plot against him, he lost his entire army, which was crowded together in a deep valley, and broken to pieces by the multitude of camels. And when he had made his escape to Jerusalem, he provoked the multitude, which hated him before, to make an insurrection against him, and this on account of the greatness of the calamity that he was under. However, he was then too hard for them; and, in the several battles that were fought on both sides, he slew not fewer than fifty thousand of the Jews in the interval of six years. Yet had he no reason to rejoice in these victories, since he did but consume his own kingdom; till at length he left off fighting, and endeavored to come to a composition with them, by talking with his subjects. But this mutability and irregularity of his conduct made them hate him still more. And when he asked them why they so hated him, and what he should do in order to appease them, they said, by killing himself; for that it would be then all they could do to be reconciled to him, who had done such tragical things to them, even when he was dead. At the same time they invited Demetrius, who was called Eucerus, to assist them; and as he readily complied with their request, in hopes of great advantages, and came with his army, the Jews joined with those their auxiliaries about Shechem.

935. Yet did Alexander meet both these forces with one thousand horsemen, and eight thousand mercenaries that were on foot. He had also with him that part of the Jews which favored him, to the number of ten thousand; while the adverse party had three thousand horsemen, and fourteen thousand footmen. Now, before they joined battle, the kings made proclamation, and endeavored to draw off each other’s soldiers, and make them revolt; while Demetrius hoped to induce Alexander’s mercenaries to leave him,—and Alexander hoped to induce the Jews that were with Demetrius to leave him. But since neither the Jews would leave off their rage, nor the Greeks prove unfaithful, they came to an engagement, and to a close fight with their weapons. In which battle Demetrius was the conqueror, although Alexander’s mercenaries showed the greatest exploits, both in soul and body. Yet did the upshot of this battle prove different from what was expected, as to both of them; for neither did those that invited Demetrius to come to them continue firm to him, though he was conqueror; and six thousand Jews, out of pity to the change of Alexander’s condition, when he was fled to the mountains, came over to him. Yet could not Demetrius bear this turn of affairs; but supposing that Alexander was already become a match for him again, and that all the nation would [at length] run to him, he left the country, and went his way.

966. However, the rest of the [Jewish] multitude did not lay aside their quarrels with him, when the [foreign] auxiliaries were gone; but they had a perpetual war with Alexander, until he had slain the greatest part of them, and driven the rest into the city Bemeselis; and when he had demolished that city, he carried the captives to Jerusalem. Nay, his rage was grown so extravagant, that his barbarity proceeded to the degree of impiety; for when he had ordered eight hundred to be hung upon crosses in the midst of the city, he had the throats of their wives and children cut before their eyes; and these executions he saw as he was drinking and lying down with his concubines. Upon which so deep a surprise seized on the people, that eight thousand of his opposers fled away the very next night, out of all Judea, whose flight was only terminated by Alexander’s death; so at last, though not till late, and with great difficulty, he, by such actions, procured quiet to his kingdom, and left off fighting any more.

997. Yet did that Antiochus, who was also called Dionysius, become an origin of troubles again. This man was the brother of Demetrius, and the last of the race of the Seleucidae. Alexander was afraid of him, when he was marching against the Arabians; so he cut a deep trench between Antipatris, which was near the mountains, and the shores of Joppa; he also erected a high wall before the trench, and built wooden towers, in order to hinder any sudden approaches. But still he was not able to exclude Antiochus, for he burnt the towers, and filled up the trenches, and marched on with his army. And as he looked upon taking his revenge on Alexander, for endeavoring to stop him, as a thing of less consequence, he marched directly against the Arabians, whose king retired into such parts of the country as were fittest for engaging the enemy, and then on the sudden made his horse turn back, which were in number ten thousand, and fell upon Antiochus’s army while they were in disorder, and a terrible battle ensued. Antiochus’s troops, so long as he was alive, fought it out, although a mighty slaughter was made among them by the Arabians; but when he fell, for he was in the forefront, in the utmost danger, in rallying his troops, they all gave ground, and the greatest part of his army were destroyed, either in the action or the flight; and for the rest, who fled to the village of Cana, it happened that they were all consumed by want of necessaries, a few only excepted.

1038. About this time it was that the people of Damascus, out of their hatred to Ptolemy, the son of Menneus, invited Aretas [to take the government], and made him king of Celesyria. This man also made an expedition against Judea, and beat Alexander in battle; but afterwards retired by mutual agreement. But Alexander, when he had taken Pella, marched to Gerasa again, out of the covetous desire he had of Theodorus’s possessions; and when he had built a triple wall about the garrison, he took the place by force. He also demolished Golan, and Seleucia, and what was called the Valley of Antiochus; besides which, he took the strong fortress of Gamala, and stripped Demetrius, who was governor therein, of what he had, on account of the many crimes laid to his charge, and then returned into Judea, after he had been three whole years in this expedition. And now he was kindly received of the nation, because of the good success he had. So when he was at rest from war, he fell into a distemper; for he was afflicted with a quartan ague, and supposed that, by exercising himself again in martial affairs, he should get rid of this distemper; but by making such expeditions at unseasonable times, and forcing his body to undergo greater hardships than it was able to bear, he brought himself to his end. He died, therefore, in the midst of his troubles, after he had reigned seven and twenty years.
http://lexundria.com/j_bj/1.85-1.106/wst

Jewish Antiquities
Book 13

Joseph Flavius

372. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing.

373. At this he was in a rage, and slew of them about six thousand. He also built a partition-wall of wood round the altar and the temple, as far as that partition within which it was only lawful for the priests to enter; and by this means he obstructed the multitude from coming at him.

374. He also maintained foreigners of Pisidia and Cilicia; for as to the Syrians, he was at war with them, and so made no use of them. He also overcame the Arabians, such as the Moabites and Gileadites, and made them bring tribute. Moreover, he demolished Amathus, while Theodorus durst not fight with him;

375. but as he had joined battle with Obedas, king of the Arabians, and fell into an ambush in the places that were rugged and difficult to be travelled over, he was thrown down into a deep valley, by the multitude of the camels at Gadurn, a village of Gilead, and hardly escaped with his life. From thence he fled to Jerusalem,

376. where, besides his other ill success, the nation insulted him, and he fought against them for six years, and slew no fewer than fifty thousand of them. And when he desired that they would desist from their ill-will to him, they hated him so much the more, on account of what had already happened; and when he had asked them what he ought to do, they all cried out, that he ought to kill himself. They also sent to Demetrius Eucaerus, and desired him to make a league of mutual defence with them.

http://www.attalus.org/old/aj_13c.html

After the death of Alexander, Queen Salome took the crown royal, Her eldest son, Hyrcanus II, became High Priest. Her youngest son, Judah Aristobulus II took command of the royal army.

 

Because she was a woman, Queen Salome could not hold a dual role of ruler and high priest . She appointed to her son Hyrcanus II as High Priest of the kingdom.Hyrcanus II shared his mother's religious views and was sympathetic to the Pharisees. Queen Salome changed the administration policy of her deceased husband Alexander, who was the harshest opponent of the Pharisees. She sought to heal the rift between the royal family. Queen Salome decided to transfer the power into the hands of her Pharisee brother Simeon ben Shetach, who became Nasi (Prince of the Sanhedrin). The Pharisees gained formal authority in all areas of life in the kingdom, Laws were enacted by the Pharisees and the power to ban or imprison citizens, release prisoners and allow allied exiles to return back to Judea.

 

 

 

The earliest record of a Sanhedrin is by Josephus who wrote of a political Sanhedrin convened by the Romans in 57 B.C.E. Hellenistic sources generally depict the Sanhedrin as a political and judicial council headed by the country’s ruler.

The Gerusia

This body was undoubtedly much older than the term "sanhedrin." Accounts referring to the history of the pre-Maccabean time represent a magistracy at the head of the people, which body was designated Gerusia. In 203 Antiochus the Great wrote a letter to the Jews in which he expressed his satisfaction that they had given him a friendly reception at Jerusalem, and had even come to meet him with the senate (γερουσία; "Ant." xii. 3, § 3). Antiochus V. also greeted the gerusia in a letter to the Jewish people. This gerusia, which stood at the head of the people, was the body that was subsequently called "sanhedrin." The date and the manner of its origin can not now be determined. Josephus calls it either συνέδριον or βουλή, and its members πρεσβΎτεροι (="elders," i.e., ) or βουλευταί (="councilors"), whose number was probably the same as that of the members of the Sanhedrin in the hall of hewn stone, namely, seventy or seventy-one. There are no references to indicate whence the Sanhedrin derived its authority or by whom it was elected, unless it be assumed that the convocation of that body by the high priest and at times by the Jewish king, as mentioned in the sources, refers to the manner of its election. This Sanhedrin, which was entirely aristocratic in character, probably assumed its own authority, since it was composed of members of the most influential families of the nobility and priesthood (comp. Sanh. iv. 2, where there is an allusion to the composition of this body). The Pharisees had no great influence in this assembly, although some of its members may have been friendly to them at various times. Though there are no definite references to gradations in rank among the several members, there seems to have been a committee of ten members, οὶ δέκα πρῶτοι, who ranked above their colleagues (comp. Schürer, "Gesch." 3d ed., ii. 201-202).

http://www.jewishencyclopedia.com/articles/13178-sanhedrin

[Luke_Wilbur]

The Didache

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

 

http://www.biblesearchers.com/yahshua/beithillel/SederOlamRabbahVezuta.shtml

One could reasonably consider the candidates for the Essene prophecy to be King Alexander as the Wicked Priest, Simeon ben Shetach the Righteous Teacher, and Eleazar b. Po'irah the Man of the Lie.The seduction of position and power corrupted quite a few priest, sages, and kings. Alvar Ellegård follows argues that the Teacher of Righteousness was not only the leader of the Essenes at Qumran, but was also identical to the original Jesus about 150 years before the time of the Gospels. H. Stegemann suggests that the reason that nothing is said in 1 Maccabees about a High Priest between Alcimus and Jonathan was apologetic:to conceal the fact that the Hasmoneans obtained the High Priesthood by usurping it from its rightful holder, the Teacher of Righteousness.

 

My heart tells me it was Caiaphas as the wicked priest, Jesus as the Righteous Teacher, and Judas Iscariot as the Man of the Lie.

 

The Pesher Habakkuk mentions the House of Absalom, which is accused of standing idle while the Man of the Lie worked against the Teacher. King David's rebellious third son Absalom who failed in his attempt to take his father's throne. The name Absalom was considered synonymous of a traitor.
From what I have researched not too much is said about Abasalom's descendants. He did have three boys and a daughter. But, what is known is that none of David's descendants did not regain the throne until the birth of Jesus. And many Jews did accept him as the Messiah. The temple establishment did not.

 

As an aside, I find it quite interesting that there is good amount archeological and historical evidence during the Maccabean dynasty to the time of Jesus Christ. But, little biblical reference to the period when Israel's name is changed to Judea by the Romans. That is why the Dead Sea Scrolls are so interesting. Teacher of Righteousness is as mysterious to me as the priesthood of Melchizedek. My heart tells me Jesus fills both roles.

Watch this short and powerful video from Jerusalem, for illuminating insights and fascinating perspectives into how the holiday of Hanukkah is relevant today.

Hanukkah - In Those Days, at This Time

Now you know what the miracle of Hanukkah really about?
One days' worth of olive oil lasting for 8 days, was indeed, miraculous....
but there is so much more to this holiday than meets the eye.
Hanukkah is the miraculous story of the Jewish People, and as you will see -the story never ended.
It lives today in our times, through the miracle of the State of Israel,
and the modern day Maccabees who answer to the call"Mi LeHashem Elai" - "Who is with Hashem is with me!"

Website: https://TheLandofIsrael.com

National Hanukkah Menorah, Washington DC

Many Christians do not realize Jesus observed Hanukkah. He was in His Father's Temple during this special religious holiday. It was during Hanukkah that Jesus was confronted by Jewish leaders and proclaimed that he was the Son of Hashem.

 

I pray this post helps all Christians understand the transition between the old an new testament. And I think it is appropriate to celebrate the wonderful holiday as well



John 10

10:22 Then came the feast of the Dedication in Jerusalem.

10:23 It was winter, and Jesus was walking in the temple area in Solomon’s Portico.

10:24 The Jewish leaders surrounded him and asked, “How long will you keep us in suspense? If you are the Christ, tell us plainly.”

10:25 Jesus replied, “I told you and you do not believe. The deeds I do in my Father’s name testify about me.

10:26 But you refuse to believe because you are not my sheep.

10:27 My sheep listen to my voice, and I know them, and they follow me.

10:28 I give them eternal life, and they will never perish; no one will snatch them from my hand.

10:29 My Father, who has given them to me, is greater than all, and no one can snatch them from my Father’s hand.

10:30 The Father and I are one.”

10:31 The Jewish leaders picked up rocks again to stone him to death.

10:32 Jesus said to them, “I have shown you many good deeds from the Father. For which one of them are you going to stone me?”

10:33 The Jewish leaders replied, “We are not going to stone you for a good deed but for blasphemy, because you, a man, are claiming to be God.”

10:34 Jesus answered, “Is it not written in your law, ‘I said, you are gods’?

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken),

10:36 do you say about the one whom the Father set apart and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

10:37 If I do not perform the deeds of my Father, do not believe me.

10:38 But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me.”

Jesus loving obedient relationship with Hashem is unlike any man in history. Jesus rebuked those that did not practice or fully understand the commands of what they preached. Jesus understood the the lyrics of Asaph stressed the differences between the moral and physical judgments of man and Hashem. Psalm 82 reveals the strong bonds between moral and physical order of Hashem's creation. Hashem rebuked Israel's leaders for not protecting the poor with respect. Jesus rebuked Israel's leaders for not following his deeds on protecting the poor with respect. He knew that their self righteous hearts were set on listening to Hashem's word made flesh.

It is truth that sheep are able to discern the voice of their Shepard.

Are you able to discern the words of Jesus Christ?

http://wordmadeflesh.org

Psalms 82

82:1 God stands in the assembly of El;

in the midst of the gods he renders judgment.

82:2 He says, “How long will you make unjust legal decisions

and show favoritism to the wicked? (Selah)

82:3 Defend the cause of the poor and the fatherless!

Vindicate the oppressed and suffering!

82:4 Rescue the poor and needy!

Deliver them from the power of the wicked!

82:5 They neither know nor understand.

They stumble around in the dark,

while all the foundations of the earth crumble.

82:6 I said, ‘You are gods;

all of you are sons of the Most High.’

82:7 Yet you will die like mortals;

you will fall like all the other rulers.”

Hashem appointed Israel's judges to discern whether or not Israelites were following his commands. Kings, Presidents, and Judges may be considered as gods to some people, but in reality Hashem is Lord over all.

Deuteronomy 16

16:18 You must appoint judges and civil servants for each tribe in all your villages that the Lord your God is giving you, and they must judge the people fairly.

16:19 You must not pervert justice or show favor. Do not take a bribe, for bribes blind the eyes of the wise and distort the words of the righteous.

16:20 You must pursue justice alone so that you may live and inherit the land the Lord your God is giving you.

Deuteronomy 17

17:8 If a matter is too difficult for you to judge – bloodshed, legal claim, or assault – matters of controversy in your villages – you must leave there and go up to the place the Lord your God chooses.

17:9 You will go to the Levitical priests and the judge in office in those days and seek a solution; they will render a verdict.

17:10 You must then do as they have determined at that place the Lord chooses. Be careful to do just as you are taught.

17:11 You must do what you are instructed, and the verdict they pronounce to you, without fail. Do not deviate right or left from what they tell you.

17:12 The person who pays no attention to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel.

17:13 Then all the people will hear and be afraid, and not be so presumptuous again.

Just has Hashem vetted his son to be man's judge, Jesus vetted his apostles to judge the 12 tribes of Israel in the day of reckoning.

Matthew 19

19:23 Jesus said to his disciples, “I tell you the truth, it will be hard for a rich person to enter the kingdom of heaven!

19:24 Again I say, it is easier for a camel to go through the eye of a needle than for a rich person to enter into the kingdom of God.”

19:25 The disciples were greatly astonished when they heard this and said, “Then who can be saved?”

19:26 Jesus looked at them and replied, “This is impossible for mere humans, but for God all things are possible.”

19:27 Then Peter said to him, “Look, we have left everything to follow you! What then will there be for us?”

19:28 Jesus said to them, “I tell you the truth:

In the age when all things are renewed, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life.

19:30 But many who are first will be last, and the last first.

 

Protestant leaders decided not to include the seven Greek books of Maccabees in the Old Testament (because they weren’t written in Hebrew like the rest of the Old Testament) while Orthodox and Catholic leaders decided to retain them since they were important to our Jewish ancestors. Augustine wrote in The City of God that Maccabees were preserved for their accounts of the martyrs. It is interesting to note that the Jewish faith accept the first book of Maccabees (above) as historically accurate. The first book is dated to be between 135 B.C. and 63 B.C. A median time would be 99 BC.

 

http://www.biblesearchers.com/hebrewchurch/primitive/losttribesisrael7.shtml

 

The Hasideans (Hasidæans or Assideans, Greek asidaioi; plural plural Ḥasidim, or Chasidim ) were a Jewish religious party which commenced to play an important role in political life only during the time of the Maccabean wars, although it had existed for quite some time previous.

 

When the Hasideans were freed from Babylonian captivity returned to their homeland they differed in customs with their Zadikim cousins in the south who were not forced to leave. The Hasidean Jews followed the traditions of their elders, while the Zadikim Jews strictly followed the laws of Moses. It is believed that the Hasideans later evolved into the Pharisees and the Zadikim Jews evolved into the Sadducees.

 

The Hasideans supported the Asmonean Jewish priestly family in Judea in the 1st and 2nd centuries B.C. that included the Maccabees.They trusted the wicked Alcimus, since he was priest of Aaron's line. Alcimus broke his promise and slayed them. This was the beginning of Jewish distrust of high priests.

Let start with Mattathias ben Johanan was from a rural priestly family from Modi'in. Like all fit priests, he served in the Temple in Jerusalem. He was a son of Yohannan, grandson of Simeon, the Hasmonean, and great-grandson of Asmon or Hasmonaeus, a Levite of the lineage of Joarib for being the 5th grandson of Idaiah, son of Joarib and grandson of Jachin, in turn a descendant of Phinehas, 3rd High Priest of Israel, according to Mattathias' own words in 1 Maccabees. After Mattahias death two factions sprang out.

 

The next candidate would Menahem the Essene.

 

Mattathias and the Apostate engraving

Doré's English Bible

Paul Gustave Louis Christophe Doré

Note: The Faravahar symbols of Zoroastrianism inscribed on the Modin (12 miles northwest of Jerusalem) temple wall.

http://www.wikiart.org/en/gustave-dore

 

 

The rise of the Pharisees was a reaction and protest against Hyrcanus ascension After defeating the Seleucid forces, Matthias grandson, John Hyrcanus established a new monarchy in the form of the priestly Hasmonean dynasty in 152 BCE — thus establishing priests as political as well as religious authorities. Although the Hasmonean decendants of Matthias were heroes for resisting the Seleucids, their reign lacked the legitimacy conferred by descent from the Davidic dynasty of the First Temple era. In addition, Eleazar's accusation that John Hyrcanus may not even be of Matthias blood diminished trust in a legitimate high priest even further. When Rome took over Israel they appointed High Priest that supported the Republic.

 

From a political standpoint the conflict between the Pharisees and the Sadducees reminds me of the Liberal vs. Conservative divide that still exists today in the United States. Liberals are more like the Pharisees when viewing the law. Both Liberals and Pharisees interpretation of the law are according to the age people are living. Conservatives are more like the Sadducees. The Libertarians would be the Essenes. The Progressives would be the Zealots. You can see this same battle constantly played throughout history. Change can be costly to humanity.

The Sadducees supported John Hyrcanus, Aristobulus II, Alexander Maccabeus, and Mattathias Antigonus II. The ending of the Hasmonean reduced the Sadducee nobility power and paved the way for the rise of the Pharisees as both political party and later as a key religious force, leading ultimately to the rabbinical tradition in Judaism. The Pharisees began to to teach against only following the Septuagint (Hebrew Bible) written for Ptolemy II Philadelphus The Pharisees believed that the Rabbis were free to interpret it as culture changes from the time of Moses and revealed the concept of resurrection. Therefore, the written Torah should be supplemented with an oral tradition of the Torah. The Sadducees held a similar view of Protestants today that salvation is found from the Bible alone, not through the tradition of men.

 

Antigonus of Sokho (Hebrew: אנטיגנוס איש סוכו‎) was the Jewish first scholar the first half of the third century BCE. According to the Mishnah, he was the disciple and successor of Simon the Just (Hebrew: שמעון הצדיק‎). Traditional Jewish sources from the Chazalic period connect Antigonus with the origin of the Sadducees and Boethusians. Antigonus is the first noted Jew to have a Greek name, a fact commonly discussed by scholars regarding the extent of Hellenic influence on Judaism following the conquest of Judaea by Alexander the Great.

 

His sole surviving quotation ran: "Be not like servants who serve their master for the sake of reward; rather, be like servants who do not serve their master for the sake of reward, and let the awe of Heaven be upon you" (Artscroll translation) It sums up the Pharisaic doctrine that good should be done for its own sake, and evil be avoided, without regard to consequences, whether advantageous or detrimental.

 

The conception dominant in the Hebrew Bible, that God's will must be done to obtain His favor in the shape of physical prosperity, was rejected by Antigonus' disciple (see below), as well as the view, specifically called "Pharisaic," which makes reward in the afterlife the motive for human virtue.

 

Without denying reward in the afterlife, Antigonus points out that men's actions should not be influenced by the lowly sentiment of fear of mortals, but that there is a divine judgment of which men must stand in awe.

 

The expression "Heaven" for "God" is the oldest evidence in postexilic Judaism of the existence of the idea of a transcendental Deity.

 

Antigonus taught Boethus and Tzadok (Zadok). Tzadok was most likely founder of the Sadducees. Tzadok misconstrued Antigonus teachings (the above motto) to mean that there is no afterlife. Tzadok should not be confused with the priest during the time of King David. Boethus formed the Boethusians. Historical in this story is the statement that these two sects denied the immortality of the soul and resurrection. Again, the Midrash is on the whole correct in saying that the sects found their followers chiefly among the wealthy; but the origin of the sects is legendary. The Mishnah, as well as the Baraita, mentions the Boethusians as opposing the Pharisees in saying that the sheaf due at the Passover (compare Omer) must be offered not on the second feast-day, but on the day after the actual Shabbat of the festival week, and, accordingly, that Pentecost, which comes seven weeks and one day later, should always be celebrated on Sunday. In another passage it is narrated that the Boethusians hired false witnesses in order to lead the Pharisees astray in their calculations of the new moon. Another point of dispute between the Boethusians and the Pharisees was whether the high priest should prepare the incense inside or outside the Holy of Holies on the Day of Atonement

 

It is important to fast forward in time to when Rabbi Jesus enlightened the Sadducees that the answer to whether there is resurrection after death was indeed revealed in the Torah. Jesus then expounded what the Pharisees professed and added that those of us chosen to eternal life are equal to angels and sons of Hashem.

 

Saint Luke the physician, painter, and writer revealed intimate details of Jesus Christ's interaction with the Jewish religious parties and priesthood that he learned from the Apostle Saint Paul, Mary the mother of Jesus, and other Disciples. His skills as a healer and his devotion to our Lord gained him great trust with the leaders of the new church. Some theologians consider Saint Luke once to be a Jewish Pharisee himself. But, through the power of the Holy Spirit, Luke's writing revealed far more than what the Pharisees or any mortal man could have imagined.

Luke 20

20:27 Now some Sadducees (who contend that there is no resurrection) came to him.

20:28 They asked him, “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man must marry the widow and father children for his brother.

20:29 Now there were seven brothers. The first one married a woman and died without children.

20:30 The second

20:31 and then the third married her, and in this same way all seven died, leaving no children.

20:32 Finally the woman died too.

20:33 In the resurrection, therefore, whose wife will the woman be? For all seven had married her."

20:34 So Jesus said to them, “The people of this age marry and are given in marriage.

20:35 But those who are regarded as worthy to share in that age and in the resurrection from the dead neither marry nor are given in marriage.

20:36 In fact, they can no longer die, because they are equal to angels and are sons of God, since they are sons of the resurrection.

20:37 But even Moses revealed that the dead are raised in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.

20:38 Now he is not God of the dead, but of the living, for all live before him."

20:39 Then some of the experts in the law answered, “Teacher, you have spoken well!"

20:40 For they did not dare any longer to ask him anything.

The Sadducees had misinterpreted what Moses had stated about God’s relationship to the patriarchs.

Jesus pointed out when Moses spoke of Hashem being the Lord of Abraham, Isaac, and Jacob, all of whom had died in the present tense. He inferred from this that God could only be their God then if they would rise from the dead eventually. God will raise all people eventually. All live to Him in that sense. Therefore “to Him all are alive”. Abraham, Isaac, and Jacob will experience resurrection at the Second Coming and will live in the kingdom as “sons of the resurrection”

Exodus 3

3:4 When the Lord saw that he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” And Moses said, “Here I am.”

3:5 God said, “Do not approach any closer! Take your sandals off your feet, for the place where you are standing is holy ground.”

3:6 He added, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look at God.

 

 

 

Jesus Christ quoted from the prophets Daniel and Jeremiah, which confirms that Hashem was indeed communicating with the Jews he was punishing at the time for not following his commands. The Hasideans eventually came to realize their transgression and Hashem forgave and brought them back to their homeland. In turn they taught the wisdom they had gained to the Zakikim, who did not know the Hasidean prophets and elders. This caused much friction between the Northern and the Southern Jews. A third faction, the Essenes, emerged out of disgust with the other two. This sect believed the others had corrupted the city and the Temple. They moved out of Jerusalem and lived a monastic life in the desert, adopting strict dietary laws and a commitment to celibacy.

Jesus preached the positives and negatives of both liberal and conservative sides of Judiasm. In turn, both sides rebuked him. This leads me to believe that Jesus definitely would be closer to Essene tradition.

 

Now with a better understanding between the two parties once again let us go back in time to the year 67 BC. Queen Salome Alexandra was terminally ill and one of her last royal commands before her death was to name her son Hyrcanus II as High Priest of the kingdom. Hyrcanus and his Pharisee party had scarcely reigned three months when his younger brother Aristobulus II, with the support of the Sadducee party rose against him in rebellion. Aristobulus II followed his father's belief in the Sadducean party. A civil war proceeded between the two brothers for the crown of Zion.

 

Ancient coin minted in Jerusalem dedicated to John Hyrcanus II.

Note: No coins appeared to be minted during Aristobulus II brief reign.

 

 

 

At the battle near Jericho many of Hyrcanus' soldiers defected and handed Aristobulus II victory. Hyrcanus took refuge in the citadel of Jerusalem; but the capture of the Temple by Aristobulus compelled Hyrcanus to surrender. A peace was then concluded, according to the terms of which Hyrcanus was to renounce the throne and the office of high priest, but was to enjoy the revenues of the latter office. This agreement however did not last, as Antipater convinced Hyrcanus that Aristobulus was planning his death and to take refuge with Aretas III, King of the Nabataeans.

Aretas III was king of the Nabataean kingdom from 87 to 62 BCE. Aretas ascended to the throne upon the death of his brother, Obodas I, in 87 BCE. During his reign, he extended his kingdom to cover what now forms the northern area of Jordan, the south of Syria, and part of Saudi Arabia. Probably the greatest of Aretas' conquests was that of Damascus, which secured his country's place as a serious political power of its time. Aretas, who agreed to support Hyrcanus after receiving the promise of having the Arabian towns taken by the Hasmoneans returned to Nabataea by Hyrcanus' chief advisor, Antipater the Idumaean. The Nabataeans advanced toward Jerusalem with an army of 50,000 and besieged the city for several months.

Events in Judea prompted Aemilius Scaurus, Pompey's legate in Damascus, to arrive in Jerusalem.Scaurus was approached by both parties, but the issue was settled by a bribe of 400 talents from Aristobulus, and Scaurus ordered Arestas to lift his siege of the city. As the Nabataean army withdrew towards Philadelphia, Aristobulus set off in pursuit and defeated the Nabataeans at Papyron.

When Pompey himself arrived in Damascus in 63 BC, both Hyrcanus and Aristobulus visited him there. Pompey put off resolving the issue, informing the opposing parties he would resolve it once he arrived in Judea in person. Aristobulus did not wait for Pompey's decision and left Damascus to assemble his armies. He was defeated numerous times and captured at his fortress of Alexandrium. When Aulus Gabinius led a force to take Jerusalem, however, Aristobulus' supporters refused to let the Roman troops in. Incensed, Pompey had Aristobulus arrested and prepared to besiege the city.

Hyrcanus II supporters opened a gate in the northwestern part of the city wall, and let the Romans in. This allowed Pompey to take hold of Jerusalem's upper city, including the Royal Palace, while Aristobulus' party held the eastern portions of the city—the Temple Mount and the City of David. Pompey offered Aristobulus forces the chance to surrender, but when they refused, he began prosecuting the siege with vigour. After three months, Pompey's troops finally managed to overthrow one of the Baris' towers and were able to enter the Temple precinct and soon overcame the defending slaughtered 12,000 Jews.



Pompey's conquest of Jerusalem ended Jewish independence and the incorporation of Judea into the Roman Republic as a client kingdom. Pompey reinstated Hyrcanus II as the High Priest but stripped him of his royal title, though Rome recognize him as an ethnarch. Political authority rested with the Romans, and their interests were represented by Antipater, whose second son would be Herod the Great. Judea remained autonomous but obliged to pay tribute and dependent on the Roman administration in Syria. The kingdom was dismembered; it was forced to relinquish the coastal plain, depriving it of access to the Mediterranean, as well as parts of Idumea and Samaria. Several Hellenistic cities were granted autonomy to form the Decapolis, leaving the state greatly diminished.

Alexander Maccabeus, son of Aristobulus II, was taken prisoner, with his father and his brother Antigonus, by the Roman general Pompey, on the capture of Jerusalem in 63 BC, but escaped his captors as they were being conveyed to Rome. He took up arms with the object of depriving his uncle Hyrcanus II of the high-priesthood.

 

In 57 BC, Alexander Maccabeus appeared in Judaea, raised an army of 10,000 infantry and 1500 cavalry, and fortified Alexandrium and other strong posts. Alexander's uncle Hyrcanus (with whom Alexander's father Aristobulus had clashed) applied for aid to Gabinius, who brought a large army against Alexander, and sent Mark Antony with a body of troops in advance. In a battle fought near Jerusalem, Alexander was soundly defeated, and took refuge in the fortress of Alexandrium. Through the mediation of his mother he was permitted to depart, on condition of surrendering all the fortresses still in his power. In the following year, during the expedition of Gabinius into Egypt, Alexander again incited the Jews to revolt, and collected an army. He massacred all the Romans who fell in his way, and besieged the rest, who had taken refuge on Mount Gerizim. After rejecting the terms of peace which were offered to him by Gabinius, he was defeated near Mount Tabor with the loss of 10,000 men. The spirit of his adherents, however, was not entirely crushed, for in 53 BC, on the death of Marcus Licinius Crassus, he again collected some forces, but was compelled to come to terms by Cassius in 52 BC. In 49 BC, on the breaking out of the civil war, Julius Caesar set Alexander's father Aristobulus II free, and sent him to Judaea to further his interests there. He was poisoned on the journey, and Alexander, who was preparing to support him, was seized at the command of Pompey, and beheaded at Antioch.

After the death of his older brother Alexander, Mattathias Antigonus II claimed that his uncle Hyrcanus was a puppet in the hands of the Idumean Antipater and attempted to overthrow him with the help and consent of the Romans. He visited Julius Cæsar, who was in Syria in 47, and complained of the usurpation of Antipater and Hyrcanus.

The excessive taxation wrung from the people to pay for the extravagances of Antony and Cleopatra had awakened a deep hatred against Rome. Mattathias Antigonus II gained the adherence of both the aristocratic class in Jerusalem and the leaders of the Pharisees. The Parthians, who invaded Syria in 40 BCE, preferred to see an anti-Roman ruler on the throne of Judea. When Antigonus promised them large sums of gold and five hundred female slaves besides, they put a troop of five hundred warriors at his disposal. Hyrcanus was sent to Babylon after suffering the mutilation of his ears, which rendered him unfit for the office of high priest. Herod fled from Jerusalem. In 40 BCE Antigonus was officially proclaimed king and high priest by the Parthians. His three year reign was a continuous struggle.

Herod succeeded in having himself declared king of Judea by Rome. On Herod's return from Rome in 39 BCE he opened a campaign against Antigonus and laid siege to Jerusalem. In the spring of 38 BCE, Herod wrested control of the province of Galilee and eventually all of Judea as far as Jerusalem. Due to the approach of winter, Herod postponed his siege of Jerusalem, where Antigonus and the remnants of his army took refuge, until spring. Herod was held off for 3–5 months but the Romans did eventually capture the city; however, the supporters of Antigonus fought until the Romans reached the inner courtyard of the Temple. Mattathias Antigonus II was taken to Antioch and executed, ending Hasmonean rule.

 

Aristobulus III (53 BC – 36 BC) was the last scion of the Hasmonean royal house, brother of Herod the Great's wife Mariamne, and paternal grandson of Aristobulus II. He was a favorite of the people on account of his noble descent and handsome presence, and thus became an object of fear to Herod, who at first sought to ignore him entirely by debarring him from the high priesthood. But his mother Alexandra Maccabeus (63 BC – 28 BC), through intercession with Cleopatra and Mark Antony, compelled Herod to remove Hananel from the office of High Priest and appoint Aristobulus instead.

 

To secure himself against danger from Aristobulus, Herod instituted a system of espionage against him and his mother. This surveillance proved so onerous that they sought to gain their freedom by taking refuge with Cleopatra. As told by the Roman Jewish historian Josephus, their plans were betrayed and the disclosure had the effect of greatly increasing Herod's suspicions against his brother-in-law. As Herod dared not resort to open violence, he caused him to be drowned while he was bathing in a pool in Jericho during a banquet organized by Aristobulus' mother.

 

The vacuum left by the demise of the independent Hasmonean kings and distrust of high priests gave rise to increasing hopes of messianic prophecy against Roman oppression and judicial power of the Sanhedrin theocratic politic.

1906 Jewish Encyclopedia

GERUSIA (γερονσία)

In Jerusalem.

A council of elders. Moses was assisted by a council of seventy elders (Num. xi. 16), and the elders as representatives of the people of Israel are often referred to (I Kings viii. 1, xx. 7; II Kings x. 1; Ezek. xiv. 1, xx. 1), not as an organized magistracy, but as men that appeared as leaders of the people in time of need. Traditional literature regards them as an actual magistracy, which exercised authority as such even in the time of the Judges (Mishnah Abot i. 1). Josephus also designates as a γερονσία the body of men appointed to assist Moses ("Ant." iv. 8, § 14). Actual magistrates were appointed only under Jehoshaphat (II Chron. xix. 8), forming a court and not an advisory body. The elders are mentioned under Ezra as taking part in the government (Ezra x. 8), while by Nehemiah they are called "nobles" and "rulers" (Neh. ii. 16, iv. 13, v. 7, vii. 5). Once (Neh. v. 17) the number of these nobles is given as 150, which would seem to indicate an organized body. It is probable that this body developed into the one which is known in rabbinical sources as the "Great Synagogue." According to the so-called "Breviarium Philonis" (Herzfeld, "Geschichte des Volkes Yisrael," i. 581, iii. 396), the elders ruled in Israel down to Hasmonean times. The first definite traces of a gerusia at Jerusalem are found in the reign of Antiochus the Great (223-187 B.C.); its members were exempt from the poll-tax (Josephus, "Ant." xii. 3, § 3). It was doubtless composed of men eminent for their learning and piety, but not necessarily old men, like the gerontes of Sparta, nor chosen exclusively from aristocratic families, although the direction of the affairs of a community naturally falls to such.

The existence of the gerusia in the period of the Maccabees is indicated in various sources. It existed under Judah (II Macc. i. 10, iv. 44, xi. 27), the "elders of the people" (I Macc. vii. 33) being probably its members. It occurs again under Jonathan, in the correspondence of the Jews with the Spartans (I Macc. xii. 6; "Ant." xiii. 5, § 8)—where the Jews write in the name of the high priest, the gerusia, the priests, and the people—and in the answer of the Spartans, where "elders" is used for "gerusia" (I Macc. xiv. 20; comp. ib. xi. 23, xii. 35). The elders are again mentioned under Simon (ib. xiii. 36; xiv. 20, 28). According to the last passage, the priests, the people, the archons, and the elders constituted a great legislative assembly, and it may be inferred from this that the "Great Synagogue" of the rabbinical sources really existed, inasmuch as it seems probable that the gerusia on important occasions actually took on the form of such a "Great Synagogue," and furthermore that it was not composed solely of the aristocracy. The gerusia is also presupposed in the Book of Judith, which must be ascribed to the time of the Maccabees (Judith iv. 8, xi. 14, xv. 8).

The Greek word πρεσβύτεροι has exactly the same meaning as the Hebrew and it is perhaps the elders that are referred to in a prophecy which some scholars date at the Greek period (Duhm to Isa. xxiv. 23). Ḥanukkah, a Maccabean institution, is also aptly designated as a "law of the elders" (Pesiḳ. R. 3 [ed. Friedmann, p. 7b]; see "R. E. J." xxx. 214). The "court of the Hasmoneans," mentioned several times in Talmudic sources ('Ab. Zarah 36b; comp. Mishnah Mid. i. 6), may be identical with the Hasmonean gerusia. The elders are again mentioned under Queen Alexandra ("Ant." xiii. 16, § 5). Under Roman influence, in 63 B.C., this peculiarly Jewish institution seems to have given place to the Sanhedrin; at least Josephus ("Ant." xiv. 5, § 4) states that Gabinius instituted five Sanhedrins.

The Diaspora.

In addition to the gerusia at Jerusalem, according to Philo ("Adversus Flaccum," § 10) there was one at Alexandria under Augustus; other authorities, however, mention only an ethnarch in this city. Flaccus had thirty-eight members of this gerusia killed in the theater. According to several inscriptions in the catacombs, there was a gerusia at Rome. A man by the name of Ursacius, from Aquileia, became its president (Vogelstein and Rieger, "Geschichte der Juden in Rom," i. 61), and a certain Asterius is also mentioned as president (Garrucci, "Cimitero . . . in Vigna Randanini," p. 51). The catacomb inscriptions also record the existence of a gerusia at Venosa ("R. E. J." vi. 204). At Berenice there were nine gerusiarchs ("C. I. G." No. 5261). There was a gerusiarch at Constantinople with the title "president of the elders," according to Reinach; but Willrich takes the phrase to mean the "president of the chorus of the old men" ("Zeitschrift für Neutestamentliche Wissenschaft," i. 95, note 3).

http://www.jewishencyclopedia.com/articles/6633-gerusia

The members of the Great Assembly are designated in the Jewish Mishnah (Ab. i. 1) as those who occupied a place in the chain of tradition between the Prophets and the earliest scholars known by name. The Prophets transmitted the Torah to the men of the Great Synagogue. . . . Simon the Just was one of those who survived the Great Synagogue, and Antigonus of Soko received the Torah from him. (Ab. i. 1 et seq.).

The first part of this statement is paraphrased as follows in Ab. R. N. i.;

Haggai, Zechariah, and Malachi received from the Prophets; and the men of the Great Synagogue received from Haggai, Zechariah, and Malachi.

In this paraphrase the three post-exilic prophets are separated from the other prophets, for it was the task of the former to transmit the Law to the members of the Great Synagogue. It must even be assumed that these three prophets were themselves included in those members, for it is evident from the statements referring to the institution of the prayers and benedictions that the Great Synagogue included prophets.

According to R. Johanan, who wrote in the third century, The men of the Great Synagogue instituted for Israel the benedictions and the prayers, as well as the benedictions for Kiddush and habdalah (Ber. 33a).

This agrees with the sentence of R. Jeremiah (fourth century), who states (Yer. Ber. 4d), in reference to the "Shemoneh 'Esreh," that one hundred and twenty elders, including about eighty prophets, have instituted these prayers. These one hundred and twenty elders are undoubtedly identical with the men of the Great Synagogue. The number given of the prophets must, however, be corrected according to Meg. 17b, where the source of R. Jeremiah's statement is found:

R. Johanan said that, according to some, a baraita taught that one hundred and twenty elders, including some prophets, instituted the 'Shemoneh 'Esreh.' Hence the prophets were in a minority in the Great Synagogue.

Another statement regarding the activity of this institution alludes to the establishment of the Feast of Purim according to Esth. ix. 27 et seq., while the Babylonian Talmud (Meg. 2a) states, as a matter requiring no discussion, that the celebration of the Feast of Purim on the days mentioned in Meg. i. 1 was instituted by the men of the Great Synagogue. But in the Jerusalem Talmud, R. Johanan (Meg. 70d; Ruth R. ii. 4) speaks of eighty-five elders, among them about thirty prophets.

Number

These divergent statements may easily be reconciled (see Krochmal, "Moreh Nebuke ha-Zeman," p. 97) by reading, in the one passage, "beside them" instead of "among them" ; and in the other passage, "thirty" instead of "eighty."

The number eighty-five is taken from Neh. x. 2-29; but the origin of the entire number (120) is not known. It was undoubtedly assumed that the company of those mentioned in Neh. x. was increased to one hundred and twenty by the prophets who took part in the sealing of the covenant, this view, which is confirmed by Neh. vi. 7, 14, being based on the hypothesis that other prophets besides Haggai, Zechariah, and Malachi were then preaching in Israel. These passages indicate that this assembly was believed to be the one described in Neh. ix.-x., and other statements regarding it prove that the Amoraim accepted this identification as a matter of course.

According to Abba b. Kahana, the well-known haggadist of the latter half of the third century (Shem-Tob on Ps. xxxvi., end): Two generations used the 'Shem ha-Meforesh,' the men of the Great Synagogue and the generation of the 'shemad' (the persecution of Hadrian and the Bar Kokba revolt). This reference is explained in a statement by Giddel, a pupil of Rab (Yer. Meg. iii., end; Yoma 69b): The word in Neh. viii. 6 indicates that Ezra uttered the great Tetragram in his praise of God.

We now need to better understand the Jewish politics after the Roman conquest. The people have little to no trust in the Roman puppet king or high priest. There is only the Sanhedrin, to oppose the Romanization of Jewish beliefs.

 

During the Zugot [zuˈɡot] (Hebrew: תְּקוּפַת) הַזּוּגוֹת), (təqûphath) hazZûghôth) period of the Second Temple (515 BCE – 70 CE), in which the spiritual leadership of the Jewish people was zugot (pairs), which began with Jose and Yose then ended with Hillel and Shammai. According to an old tradition, the member of the "zugot" mentioned first occupied the office of Nasi (president) of the Sanhedrin, while the one mentioned second served in the capacity of vice-president.

 

There were five pairs (zugot) of these Sanhedrin leaders and teachers Over the years, one member of each of the Zugot would be Nasi (President, Prince) the Sanhedrin (the Jewish council, senate) and the other Vice-President and lead the court.

 

Jose ben Joezer, and Jose ben Johanan - who flourished at the time of the Maccabean wars of independence

 

Joshua ben Perachyah, and Nittai of Arbela - at the time of John Hyrcanus

 

Sh'maya, and Abtalion - at the time of

 

Hillel, and Shammai - at the time of King Herod the Great

 

Yehuda ben Tabai led the Jewish Nation along with Shimon ben Shetach as the third pair of Zugot. There are various opinions as to which of the two was the Nasi - Head of the Sanhedrin and which served as Av Bais Din - Vice president. Their leadership was during the reign of King Yani (Alexander Jannæus). Queen Salome Alexandra, Hyrcanus II. Yehuda ben Tabai was a student of Yehoshua ben Perachya and Nitai haArbeli. His students were Shemaya and Avtolyon.

 

Shmaya (Hebrew: שמעיה, or Shemaiah, Samaias or Sameas) was a rabbinic sage in the early A leader of the Pharisees in the middle of the 1st century BC and by tradition President of the great Sanhedrin of Jerusalem. Shmaya studied under Shimon ben Shetach and Yehuda ben Tabai, the third pair of Zugos and leaders of their generation. When the wicked king Yani (Alexander Jannaeus) killed all the Torah Sages, Yehuda ben Tabai escaped to Alexandria, Egypt. It can be assumed that Shmaya went into exile along with his teacher to escape the massacre. They returned after the death of Yani under the reign of Queen Shelomtzion (Alexandra Salome). Shmaya is a combination of the words 'Shma', listen and 'Ka', Hashem. When put together it means 'Listen to me Hashem'. It can also be interpreted as a call 'listen all' or 'listen up' which would elude to his destiny of eventually serving as Nasi, and having the entire nation heed his words.

 

Shmaya's main students were Hillel and Shami. Hillel was careful to use the exact wording of his teachers when he quoted them. Leadership of Shemaya and Avtalyon lasted for a short period of six years. After Shimaya and Avtalyon passed away, the Jewish leadership was given to the Beni Besera who eventually passed it on to Hillel and Menachem. Eventually Menachem was replaced by Shami. Hillel openly declared that his superiority in Torah knowledge over the Beni Besera was due to his nullification to Shmaya and Avtalyon.

 

Avtalyon was also a rabbinic sage, Pharisees leader, and presiding judge (vice-president) of the great Sanhedrin. Shmaya and Avtalyon are known as one of the zuggot ("couples"). In addition, both Shmaya and Avtalyon were converts to Judaism and were descendants of King Sancheriv of Assyria who destroyed the northern Kingdom of Israel.

 

Avtalvon shared much wisdom on the responsibility of leadership and teaching.

 

Chapter 1: Mishna 11: Part 1

 

Avtalyon says: Wise scholars, be careful with your words (take care that ambiguous words not be misunderstood); lest you be liable for (the punishment of) exile, and you will be exiled to a place of evil waters, from which students may come and drink and die, resulting in the desecration of the Name of Heaven.

 

Avtalyon comes to complete the lesson in the same way it has been done in the previous sets of Mishnayoth. The first Tanna teaches the positive, what one is supposed to do, relating to serving G-d out of love. This is especially relevant [to Shmaya's lesson] which instructs in bringing the love of G-d in to the world, which happens when one sees Torah scholars behaving in an exemplary way, loving work (service) and not looking to draw benefit from others. Despising control over others is also motivated by the desire to always serve, not to control. People of power are motivated by their own glory and looking for their own gain, rather than the for the glory and benefit of G-d. (This is in contrast to proper leadership which is motivated by the true desire to serve and be there for the benefit of others.) The only way a leader can save himself from this pitfall is by loving work and service, despising power, and maintaining an independence from others who are in positions of power (politicians). All of these bring him to humility, enabling himself to humble himself before G-d.

 

(This is the secret of how people can appropriately assume positions of leadership and power that are necessary for all societies, as well as all economic and organizational entities, to function properly. A position of power is supposed to be viewed as one of responsibility rather than one of privilege. If one is motivated by the drive to SERVE, focused on the welfare of those who he is leading, looking always to give to them, rather than benefit from them and from his position, then he will not suffer the drawbacks that the Maharal has attributed to people in positions of power. See the famous "Kuntres HaChesed" of Rav Desseler in Michtav Me'Eliyahu (Strive for Truth) for an in depth treatment of this concept.)

 

After this lesson, built on bringing about more love of G-d, Avtalyon, the Av Beith Din, teaches the converse of what NOT to do, to avoid the desecration of the Name of Heaven (Chilul HaShem).

 

Wise scholars, take care with your words, so that unscrupulous students shouldn't learn (distorted things) from you and "attach themselves to a large tree" (attribute their own opinions to a great person) with "ropes of naught" (with false interpretations and applications), causing a desecration of G-d's name.

 

Why did the Tanna connect this problem (of unscrupulous students) specifically to exile? It can happen anywhere!

 

Under normal circumstances, a Torah scholar should never teach a student who isn't fitting and virtuous. (See Chulin 133a about the severity of teaching students who are not suitable.) On "home territory" one learns to recognize and eliminate these students. But exiled from his home, the Torah scholar does not know people, and he is likely to take in students who are not suitable.

 

Additionally, in exile he doesn't have the same level of control over his choice of students as he does in his own habitat. So it is more likely in exile that one is in danger of having his words misused by unscrupulous students.

 

After this lesson, built on bringing about more love of G-d, Avtalyon, the Av Beith Din, teaches the converse of what NOT to do, to avoid the desecration of the Name of Heaven (Chilul HaShem).

 

When Torah scholars behave in an exemplary fashion, loving work and not pursuing money and power, the name of G-d is made beloved to others. (This is the dimension of serving G-d from love.) On the other hand, care must be taken not to cause the desecration of G-d's name, which emanates from a fear of Heaven.

 

Shmaya teaches to despise positions of public power, for the guilt of the community resides with the leaders who could have protested improper behavior and didn't. We are taught (see Shabbat 54b) that the house of the "reish galuta" (chief political leader) is liable for the sins of the entire nation, for it was within their power to protest and influence the nation's improper behavior. Avtalyon teaches that even one who isn't in a position of communal power, but is a teacher who has students, is compared to a person of power. For he has the ability to influence his students, and if he isn't careful in what he teaches them, he has responsibility for their behavior and any desecration of G-d's name that may ensue.

 

These two Tannaim complement each other in teaching one fundamental lesson: One should not pursue power, for with it goes responsibility for the actions of the people over whom he wields that power. He should pursue work, service. (When his motivation is exclusively to give to the community, to serve the needs of the community, then he is not considered to be in a position of control over them, and his personal responsibility for their improper actions is diminished. He is always looking to serve them and their welfare, so it is clear that he would never hesitate to rebuke them for improper actions, since he isn't worried about losing a position of power and a situation that is to his personal benefit. Since he is focused on serving them, it will be only their loss if they do not allow him to be in a leadership position anymore. He will have no fear of saying what needs to be said, if their is hope of it improving the people he leads, and he will have no fear of losing his position of leadership, since he views it as one of giving, one of service. When were we ever afraid that maybe someone wouldn't take what we wanted to give to them for their own benefit -- unless our egos were tied up with our giving?)

 

The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

 

http://www.torah.org/learning/maharal/p1m11.html?print=1

 

Hanameel the Egyptian (also known as Ananel, Ananelus) was the first Roman approved Jewish High priest in the 1st century BCE. He was appointed by Herod to fill the office of high priest made vacant by the ignominious death of Antigonus. Hanameel was an Egyptian according to the Mishnah (Parah 3:5), and a Babylonian according to Josephus ("Ant." xv. 2, § 4). Though of priestly descent, he was not of the family of the high priests. He was later removed by Herod.

 

Jesus, son of Fabus (also known as Jesus, son of Phabet, Jesus son of Phiabi or Joshua ben Fabus) was a Jewish High priest (ca. 30 – 23 BCE) in the 1st century BCE. He was appointed and removed by Herod.

 

Simon son of Boethus (also known as Simon son of Boëthus, Simeon ben Boethus or Shimon ben Boethus) was a Jewish High priest in the 1st century BCE and father-in-law of Herod the Great.His family may be connected to the source of the school of the Boethusians.

 

Joshua ben Sie also known as Jesus ben Sie was the first Jewish High Priest of Israel in 1st century.

 

Annas [also Ananus or Ananias , son of Seth (23/22 BC–death date unknown, probably around 40CE), was appointed by the Roman legate Quirinius (Governor of Syria) as the first High Priest of the newly formed Roman province of Iudaea in 6 AD; just after the Romans had deposed Archelaus, Ethnarch of Judea, thereby putting Judea directly under Roman rule. Annas held the office of high priest seven years under Coponius, the first governor (Prefect) of Iudea province, about 6 CE. During his administration occurred the revolt of Judas the Galilean, the cause of which was not so much the personality of Coponius as the introduction of Roman soldiers. Owing to the reconstruction of the province of Judea then in progress, the census was being taken by Quirinius, which was a further cause of offense. Marcus Ambivulus was Roman Prefect of the province of Judea and Samaria. Originally a cavalry officer, Ambivulus succeeded Coponius in 9 AD and ruled the area until 13 AD when he was succeeded by Annius Rufus.

 

Annius Rufus tenure as Prefect of Judea began in 12 CE. and was apparently without incident since the only event that Josephus reports as occurring while he was in office is the death of Augustus in Rome in 14 CE. He was succeeded by Valerius Gratus in 15 CE. Gratus removed Annas from the high priesthood and then appointed Joseph Caiaphas to the office. Yet while having been officially removed from office, Annas He still bore the title of high priest, just as ex-presidents of the United States are still called president. Annas remained as one of the most influential political and social individuals in Judea. References in the Mosaic Law to "the death of the high priest" (Num 35:25, 28) suggest that the high-priesthood was ordinarily held for life. Perhaps for this reason, Annas was still called "high priest" even after his dismissal, along with Caiaphas (Luke 3:2). He also may have been acting as president of the Sanhedrin, or a coadjutor of the high priest.

 

Annas retained power through his five sons and his son-in-law as appointed High Priests. His death is unrecorded, but his son Annas the Younger, also known as Ananus ben Ananus was assassinated in 66 AD for advocating peace with Rome.

 

Annas was called by Josephus the "ancientest of the high-priests" [Josephus, Wars 4.3.7]. He also states that it was Annas’ death that "was the beginning of the destruction of the city" [ibid., 4.5.2]. Annas was slain in the midst of Jerusalem. At the time of Yahshua's trial and execution, he served as ab bet din, the "father of the court". It was his duty to bring forth the formal accusation. As stated above, while Caiaphas was the high priest, Annas held the actual power. History is quite clear about this. His wealthy family, in fact, held the office of the high priesthood for fifty years without interruption. In the words of one scholar they were "haughty, audacious, and cruel" [Dale Foreman, Crucify Him, p. 110]. Josephus gives us this report about his government:

 

ut for the high-priest Ananias [Annas], he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; FOR HE WAS A GREAT HOARDER UP OF MONEY; he therefore cultivated the friendship of Albinus, and of the high-priest [Jesus], BY MAKING THEM PRESENTS; HE ALSO HAD SERVANTS WHO WERE VERY WICKED, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, AND TOOK AWAY THE TITHES THAT BELONGED TO THE [conservative] PRIESTS BY VIOLENCE, AND DID NOT REFRAIN FROM BEATING SUCH AS WOULD NOT GIVE THESE TITHES TO THEM. SO THE OTHER HIGH-PRIESTS ACTED IN THE LIKE MANNER, AS DID THOSE HIS SERVANTS WITHOUT ANYONE BEING ABLE TO PROHIBIT THEM; so that [some of the] priests, that of old were wont to be supported with those tithes, died for want of food [Josephus, Antiquities 20.9.2].

 

High Priesthood of the House of Annas (Sadduc)

 

Ananus ben Seth (6–15) [Annas I]

Eleazar ben Ananus (16–17)

Joseph-Caiaphas (18–36/37) son-in-law of Annas (John 18:13)

Jonathan ben Ananus (36/37–44)

Theophilus ben Ananus (37–41)

Matthias ben Ananus (43)

Ananus ben Ananus (63) [Annas II - Ananias] (Acts 23 & 24)

Matthias ben Ananus (grandson, 65–68)

 

Ishmael ben Fabus also known as Ishmael ben Phiabi was a High Priest of Israel High Priest appointed by the Roman governor, Valerius Gratus, from 15AD to 16 AD. to replace the Annas. He appears to have been a very unpopular High Priest. It is said of him that he was "the handsomest man of his time, whose effeminate love of luxury was the scandal of the age"

 

Annas and Caiaphas

J.J. Tissot

Brooklyn Museum

 

 

Caiaphas held the office of high priest during the entire term of Pilate’s procuratorship (25-36 C.E.). He was appointed by Valerius Gratus in 25 C.E. [Josephus, Antiquities 18.2.2]. Pontius Pilate succeeded Valerius Gratus as prefect of Judaea in AD 26. Once in his post he offended the religious sensibilities of his subjects, leading to harsh criticism from Philo and Josephus. According to Josephus, he was ordered back to Rome after harshly suppressing a Samaritan uprising, arriving just after the death of Tiberius, which occurred on 16 March in AD 37. Pilate is best known for presiding over the trial of Jesus and ordering his crucifixion. He was replaced by Marcellus.

 

 

Little is known about him, except that his "father-in-law" (or ab bet din) was Annas. As stated earlier, I believe it was to his title that the author of John referred, rather than to any notion of kinship by marriage. That is not to say Caiaphas was not a member of the House of Hanan. He was, however, a mere puppet who held no real political power. In the case of Yahshua, he presided as nasi over the Sanhedrin and pronounced the final verdict of blasphemy. He was deposed from his office in the same year that Pilate was recalled to Rome. This fact would seem to indicate that the two were, perhaps, intimately connected.

 

That Caiaphas sought such a confession from Yahshua, even to the point of placing him under oath, is ordinarily seen as nullifying the proceedings. It goes even farther, FOR IT MAKES NO USE WHATEVER OF ADMISSIONS OR OF CONFESSIONS OF GUILT, EITHER IN OR OUT OF COURT; [Deuteronomy 19:15] is understood as EXCLUDING THE MOUTH OF THE ACCUSED; and THE PRINCIPLE IS LAID DOWN, "NO ONE CAN MAKE HIMSELF OUT GUILTY" (OR WICKED), and it appears often throughout the Talmud [The Jewish Encyclopedia, Accusatory and Inquisitorial Procedure, p. 163].

 

Caiaphas, after Yahshua's statement claiming he was "Son of Man" (i.e. a frail human), that he would sit on the right hand of "Power" and come in the clouds, declared no further need for witnesses. Mishnaic law, if on no other single point, is quite clear about the necessity of qualified eyewitnesses, two or three, agreeing as to what they had seen. Capital punishment in rabbinic law, or indeed any other punishment, must not be inflicted, except by the verdict of a regularly constituted court (Lesser Sanh.) of three and twenty qualified members (Sanh. 1:1; Sifre, Num. 160), and except on the most trustworthy and convincing testimony of at least two qualified eye-witnesses to the crime...who must depose that the culprit had been forewarned as to the criminality and the consequences of his project (Sanh. 5:1 140b et seq.) [The Jewish Encyclopedia, Capital Punishment, p. 556].

 

Archaeologists in 1990 discovered a burial cave on the outskirts of Jerusalem which contained a collection of bone boxes. During the first century, bodies of the dead were laid in caves. After the flesh had decomposed, the bones were gathered and put into boxes, indicating a belief in the resurrection.

 

One of the casket-like boxes found in the cave was elaborately carved and is inscribed with the words: "Yehosef bar Kayafa (Joseph, son of Caiaphas), known more commonly as Caiaphas. The box contains the actual remains of the Biblical figure Caiaphas.

 

 

In 36 CE Caiaphas was replaced by Lucius Vitellius the Elder, who appointed another member of the Ananias clan Jonathan son of Ananias the Elder. Under Emperor Tiberius, he was Consul in 34 and Governor of Syria in 35. He deposed Pontius Pilate in 36 after complaints from the people in Samaria. He supported Emperor Caligula, and was a favorite of Emperor Claudius' wife Empress Valeria Messalina. During Claudius' reign, he was Consul twice in 43 and 47, and governed Rome while the Roman Emperor was absent on his invasion of Britain. Around the time that Claudius married Agrippina the Younger in 48 or 49, Vitellius served as a Censor.

 

"Ananos son of Ananos" var: Ananias, Latin: Anani Ananus or Ananus filius Anani), d. 68 CE, was a Herodian-era High Priest of Israel in Jerusalem, Iudaea Province. He is most well known as the high priest who allegedly ordered the execution by stoning of James the Just, according to the surviving fragments of The Antiquities of the Jews. However, popular opinion against Hanan due to this act led the recently appointed Roman governor Lucceius Albinus to depose the high priest, after only three months. Ananus was succeeded by Jesus ben Damneus, who was himself deposed before the end of the year.

 

I pray to Hashem to give me more wisdom on the Pharisees, Sadducees, Essenes, and the High Priests in their relationship Jesus Christ. Further I hope to differentiate the high priest, Caiaphas with the high priest Jesus Christ. Ciaphas was appointed by Valerius Gratus to be high priest of Hashem's temple. Jesus was appointed by Hashem to be the eternal high priest in the order of Melchizedek.

[Luke_Wilbur]

The Didache

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

 

Jesus came to illustrate to the entire nation of Israel, Hashem's firstborn, what an obedient son is supposed to look like.

 

Exodus 4

4:19 The Lord said to Moses in Midian, “Go back to Egypt, because all the men who were seeking your life are dead.”

 

4:20 Then Moses took his wife and sons and put them on a donkey and headed back to the land of Egypt, and Moses took the staff of God in his hand.

 

4:21 The Lord said to Moses, “When you go back to Egypt, see that you do before Pharaoh all the wonders I have put under your control. But I will harden his heart and he will not let the people go.

 

4:22 You must say to Pharaoh, ‘Thus says the Lord, “Israel is my son, my firstborn,

 

4:23 and I said to you, ‘Let my son go that he may serve me,’ but since you have refused to let him go, I will surely kill your son, your firstborn!”’”

 

4:24 Now on the way, at a place where they stopped for the night, the Lord met Moses and sought to kill him.

 

4:25 But Zipporah took a flint knife, cut off the foreskin of her son and touched it to Moses’ feet, and said, “Surely you are a bridegroom of blood to me.”

 

4:26 So the Lord let him alone. (At that time she said, “A bridegroom of blood,” referring to the circumcision.)

 

4:27 The Lord said to Aaron, “Go to the wilderness to meet Moses. So he went and met him at the mountain of God and greeted him with a kiss.

 

4:28 Moses told Aaron all the words of the Lord who had 86 sent him and all the signs that he had commanded him.

 

4:29 Then Moses and Aaron went and brought together all the Israelite elders.

 

4:30 Aaron spoke all the words that the Lord had spoken to Moses and did the signs in the sight of the people,

 

4:31 and the people believed. When they heard that the Lord had attended to the Israelites and that he had seen their affliction, they bowed down close to the ground.

 

Hebrews 4

 

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

 

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

 

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help.

 

5:1 For every high priest is taken from among the people and appointed to represent them before God, to offer both gifts and sacrifices for sins.

 

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness,

 

5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people.

 

5:4 And no one assumes this honor on his own initiative, but only when called to it by God, as in fact Aaron was.

 

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, who said to him, “You are my Son! Today I have fathered you,”

 

5:6 as also in another place God says, “You are a priest forever in the order of Melchizedek.”

 

5:7 During his earthly life Christ offered both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

 

5:8 Although he was a son, he learned obedience through the things he suffered.

 

5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

 

5:10 and he was designated by God as high priest in the order of Melchizedek.

 

Jesus acknowledged that the Biblical authority rests in the hands of the Rabbinic Sages. But, what the Pharisees and Scribes did not understand or acknowledge that Jesus was one true Rabbi Sage (teacher) who was a living example of what he preached.

 

Matthew 23

23:1 ...Jesus said to the crowds and to his disciples,

23:2 “The experts in the law and the Pharisees sit on Moses’ seat.

23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach.

23:4 They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them.

23:5 They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long.

23:6 They love the place of honor at banquets and the best seats in the synagogues

23:7 and elaborate greetings in the marketplaces, and to have people call them ‘Rabbi.’

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers.

23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven.

23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ.

23:11 The greatest among you will be your servant.

23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

23:13 “But woe to you, experts in the law and you Pharisees, hypocrites! You keep locking people out of the kingdom of heaven! For you neither enter nor permit those trying to enter to go in.

23:14 Woe to you experts in the law and you Pharisees, hypocrites! You devour widows’ property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.

23:15 “Woe to you, experts in the law and you Pharisees, hypocrites! You cross land and sea to make one convert, and when you get one, you make him twice as much a child of hell as yourselves!

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. But whoever swears by the gold of the temple is bound by the oath.’

23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred?

23:18 And, ‘Whoever swears by the altar is bound by nothing. But if anyone swears by the gift on it he is bound by the oath.’

23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred?

23:20 So whoever swears by the altar swears by it and by everything on it.

23:21 And whoever swears by the temple swears by it and the one who dwells in it.

23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.

23:23 “Woe to you, experts in the law and you Pharisees, hypocrites! You give a tenth of mint, dill, and cumin, yet you neglect what is more important in the law – justice, mercy, and faithfulness! You should have done these things without neglecting the others.

23:24 Blind guides! You strain out a gnat yet swallow a camel!

23:25 “Woe to you, experts in the law and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence.

23:26 Blind Pharisee! First clean the inside of the cup, so that the outside may become clean too!

23:27 “Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean.

23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

23:29 “Woe to you, experts in the law and you Pharisees, hypocrites! You build tombs for the prophets and decorate the graves of the righteous.

23:30 And you say, ‘If we had lived in the days of our ancestors, we would not have participated with them in shedding the blood of the prophets.’

23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets.

23:32 Fill up then the measure of your ancestors!

23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell?

23:34 “For this reason I am sending you prophets and wise men and experts in the law, some of whom you will kill and crucify, and some you will flog in your synagogues and pursue from town to town,

23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the temple and the altar.

23:36 I tell you the truth, this generation will be held responsible for all these things!

Jesus prophesied that religious leaders of his time would be considered the worst generation. Jesus Christ's prediction is 2000 years old and they are still believed to be the worst today.



Jesus fully understood that a Levitical priest would judge his actions.

Deuteronomy 17

17:8 If a matter is too difficult for you to judge – bloodshed, legal claim, or assault – matters of controversy in your villages – you must leave there and go up to the place the Lord your God chooses.

17:9 You will go to the Levitical priests and the judge in office in those days and seek a solution; they will render a verdict.

17:10 You must then do as they have determined at that place the Lord chooses. Be careful to do just as you are taught.

17:11 You must do what you are instructed, and the verdict they pronounce to you, without fail. Do not deviate right or left from what they tell you.

17:12 The person who pays no attention to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel.

17:13 Then all the people will hear and be afraid, and not be so presumptuous again.

One reason why the Jewish leaders rejected Jesus is that they publicly considered Our Lord's miracles to be a sign of a false prophet encouraging rebellion against the Torah. It is written that those who knew him believed different. In fact, Jesus was encouraging his disciples to not deviate from all of Hashem's commands by living a sinless righteous life.

Deuteronomy 13

13:1 Suppose a prophet or one who foretells by dreams should appear among you and show you a sign or wonder,

13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”

13:3 You must not listen to the words of that prophet or dreamer, for the Lord your God will be testing you to see if you love him with all your mind and being.

13:4 You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.

13:5 As for that prophet or dreamer, he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within.

In the Gospel of John the Jewish Sanhedrin revealed their reasons for killing Jesus. He was a threat to their leadership. Caiaphas viewed Jesus as the perfect scapegoat whose sacrifice would guarantee the life of Israel’s leaders. Christians view Jesus as the sacrificial lamb of Hashem who would die to guarantee the life of believers. Ironically Jesus’ death would condemn these unbelieving leaders, not save them. Moreover it did not save them from losing their power to the Romans who dismantled the Sanhedrin when they destroyed the city in the war of A.D. 66-70.

John 11

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

11:33 When Jesus saw her weeping, and the people who had come with her weeping, he was intensely moved in spirit and greatly distressed.

11:34 He asked, “Where have you laid him?” They replied, “Lord, come and see.”

11:35 Jesus wept.

11:36 Thus the people who had come to mourn said, “Look how much he loved him!”

11:37 But some of them said, “This is the man who caused the blind man to see! Couldn’t he have done something to keep Lazarus from dying?”

11:38 Jesus, intensely moved again, came to the tomb. (Now it was a cave, and a stone was placed across it.)

11:39 Jesus said, “Take away the stone.” Martha, the sister of the deceased, replied, “Lord, by this time the body will have a bad smell, because he has been buried four days.”

11:40 Jesus responded, “Didn’t I tell you that if you believe, you would see the glory of God?”

11:41 So they took away the stone. Jesus looked upward and said, “Father, I thank you that you have listened to me.

11:42 I knew that you always listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me.”

11:43 When he had said this, he shouted in a loud voice, “Lazarus, come out!”

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, and a cloth wrapped around his face. Jesus said to them, “Unwrap him and let him go.”

11:45 Then many of the people, who had come with Mary and had seen the things Jesus did, believed in him.

11:46 But some of them went to the Pharisees and reported to them what Jesus had done.

11:47 So the chief priests and the Pharisees called the council together and said, “What are we doing? For this man is performing many miraculous signs.

11:48 If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, “You know nothing at all!

11:50 You do not realize that it is more to your advantage to have one man die for the people than for the whole nation to perish.”

11:51 (Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation,

11:52 and not for the Jewish nation only, but to gather together into one the children of God who are scattered.)

11:53 So from that day they planned together to kill him.

Jesus never spoke in secret. He taught in public places to anyone that would listen the true teachings of the Torah and how the Jewish leadership were not following the commands of Hashem in their personal actions. Jewish leadership responded by branding Jesus like Satan, teaching rebellion against the Creator.

John 18

18:12 Then the squad of soldiers with their commanding officer and the officers of the Jewish leaders arrested Jesus and tied him up.

18:13 They brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year.

18:14 (Now it was Caiaphas who had advised the Jewish leaders that it was to their advantage that one man die for the people.)

18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. (Now the other disciple was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.)

18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, and brought Peter inside.

18:17 The girl who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” He replied, “I am not.”

18:18 (Now the slaves and the guards were standing around a charcoal fire they had made, warming themselves because it was cold. Peter also was standing with them, warming himself.)

18:19 While this was happening, the high priest questioned Jesus about his disciples and about his teaching.

18:20 Jesus replied, “I have spoken publicly to the world. I always taught in the synagogues and in the temple courts, where all the Jewish people assemble together. I have said nothing in secret.

18:21 Why do you ask me? Ask those who heard what I said. They know what I said.”

18:22 When Jesus had said this, one of the high priest’s officers who stood nearby struck him on the face and said, “Is that the way you answer the high priest?”

18:23 Jesus replied, “If I have said something wrong, confirm what is wrong. But if I spoke correctly, why strike me?”

18:24 Then Annas sent him, still tied up, to Caiaphas the high priest.

18:25 Meanwhile Simon Peter was standing in the courtyard warming himself. They said to him, “You aren’t one of his disciples too, are you?” Peter denied it: “I am not!”

18:26 One of the high priest’s slaves, a relative of the man whose ear Peter had cut off, said, “Did I not see you in the orchard with him?”

18:27 Then Peter denied it again, and immediately a rooster crowed.

18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. (Now it was very early morning.) They did not go into the governor’s residence so they would not be ceremonially defiled, but could eat the Passover meal.

18:29 So Pilate came outside to them and said, “What accusation do you bring against this man?”

18:30 They replied, “If this man were not a criminal, we would not have handed him over to you.”

18:31 Pilate told them, “Take him yourselves and pass judgment on him according to your own law!” The Jewish leaders replied, “We cannot legally put anyone to death.”

18:32 (This happened to fulfill the word Jesus had spoken when he indicated what kind of death he was going to die. )

 

[Matthew 20:17 As Jesus was going up to Jerusalem, he took the twelve aside privately and said to them on the way, 20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely and crucified. Yet on the third day, he will be raised.”]

Devout Jews that do not follow the curse of Moses know that they will be severely punished. The Talmud mentions that on the eve of the Passover Yeshu Nasarean was hanged, because he has practiced sorcery and enticed Israel to apostasy.

 

The Talmud reveals Theocracy in action. Some Christian theologians believe that that Folio 43a refers to Jesus Christ and His disciples: Matthai (Matthew), Nakai (Nicodemus), Nezer (general term for Nazarene), Buni (Naqdimon ben Gurion, a rich individual of Jerusalem, whose nickname was Buni) and Todah (Thaddeus) are tried in court. They cite passages from Hebrew Bible to defend their actions. The Court responds with passages from the Hebrew Bible as well and finds each one guilty and sentenced to death. Some scholars view the depictions of Jesus in the Talmud as a manifestation of Jewish inter-sect rivalries (Pharisees, Sadducees, Essene, Nazarene, etc..) – thus the depictions can be read as polemics by the rabbinic authors of the Talmud which indirectly criticized the rival sect (Christianity), which was growing and becoming more dominant.

 

Some Jewish theologians believe Yeshu in this passage refers to Ben Strada mentioned by Rabbi Eliezer ben Hyrcanus, the teacher of Akiba, and the founder of the Lud school. Eliezer ben Hurcanus or Eliezer ben Hyrcanus was one of the most prominent Tannaim (Rabbinic sages whose views are recorded in the Mishnah) of the 1st and 2nd centuries.

 

Peter Schäfer concluded that the references were not from the early tannaitic period (1st and 2nd centuries) but rather from the 3rd and 4th centuries, during the amoraic period. He asserts that the references in the Babylonian Talmud were "polemical counter-narratives that parody the New Testament stories, most notably the story of Jesus' birth and death" and that the rabbinical authors were familiar with the Gospels (particularly the Gospel of John) in their form as the Diatessaron and the Peshitta, the New Testament of the Syrian Church. Schäfer argues that the message conveyed in the Talmud was a "bold and self-confident" assertion of correctness of Judaism, maintaining that "there is no reason to feel ashamed because we rightfully executed a blasphemer and idolater

 

The debate will go on until the end of time, which both faiths believe. Nevertheless, there can be no argument that this a logical deduction of how the court reasoned to execute Jesus Christ.

Babylonian Talmud: Tractate Sanhedrin

Folio 43a

And the children of Israel did as the Eternal had commanded Moses. If so, what is the purpose of the sentence, And they stoned him with a stone? — This is needed for what was taught :

And they stoned him with a stone, — him, but not his garments. With a stone, — [to teach] that if he was killed by a single stone the commandment is fulfilled. And it was necessary to write [in this instance], 'stone', and [in another], 'stones'. For had the Divine Law written [only] 'a stone', I might have said:

In case he does not die through one stone, no more are to be brought to kill him. The Divine Law therefore states, 'stones'. Again, had the Divine Law written 'stones' [only], I might have said that at the outset two must be fetched. The Divine Law therefore states, 'a stone'.

But this Tanna states, 'Here it is written [etc.],' — He meant, If it were not written, i.e., even if this verse were not found, I could have adduced a gezerah shawah; seeing, however, that this verse is written, a gezerah shawah is not necessary.

R. Ashi said; Where did Moses reside? In the camp of the Levites And God said to him:

Bring forth him that hath cursed, — i.e., without the camp of the Levites; without the camp, — i.e., outside the camp of the Israelites.And they brought forth him that had cursed, — this stands for the actual fulfillment [of the command]. But the fulfillment is expressly stated:

And the children of Israel did as the Eternal had commanded Moses! — That is necessary to indicate that hands were laid [on the culprit] and that he was hurled down. Whereupon the Rabbis asked R. Ashi:

How, according to you, do you interpret all the expressions; 'briny forth', in connection with the bullocks that are [wholly] burned? This is a difficulty.

A MAN WAS STATIONED. R. Huna said:

It is obvious to me that the stone with which one is stoned, the gallows on which one is hanged, the sword with which one is decapitated, and the cloth with which one is strangled, are all provided by the Community. And why so? Because we could not tell a man to go and fetch his own property to kill himself. But, asked R. Huna, who provides the flag for signalling and the horse on which one rides to stop them? Seeing that they are for his protection, must they be provided by him, or rather, since the court is bound to endeavor to save him, by them? Again, what of R. Hiyya b. Ashi's dictum in R. Hisda's name; When one is led out to execution, he is given a goblet of wine containing a grain of frankincense, in order to benumb his senses, for it is written, Give strong drink unto him that is ready to perish, and wine unto the bitter in soul. And it has also been taught; The noble women in Jerusalem used to donate and bring it. If these did not donate it, who provided it? As for that, it is certainly logical that it should be provided out of the public [funds]: Since it is written. 'Give', [the implication is] of what is theirs.

R. Aha son of R. Huna inquired of R. Shesheth:

What if one of the disciples said, 'I have a statement to make in his favor,' and there and then becomes speechless? R. Shesheth blew into his hand, and said; [You ask, what] if one becomes speechless! Why there may also be some one in the farthest part of the earth [who could make such a statement]! — In the latter case, however, no one has actually said so, but in the former case, such a declaration has been made! [Hence the problem,] What then? — Come and hear! For R. Jose b. Hanina said:

If one of the disciples who argued for acquittal died, he is regarded as though alive and in his place. Thus, it is so only if he had actually spoken in favor of acquittal, but not otherwise. [That does not solve it:] where one has actually argued for acquittal, I have no doubts; but the problem arises if he only declared [that he could do so].

AND EVEN IF HE HIMSELF etc. Even the first and second time? But it has been taught:

'The first and second time, whether his statement has substance or not, he is brought back; thereafter, if there is substance in his statement, he is brought back, but not otherwise'? — Said R. Papa:

Interpret it, from the second time onwards.

How do they [the judges] know? — Abaye said:

Two Rabbis are sent with him; if his statement has substance, he is [brought back]; if not, he is not [brought back]. But why not do so in the first place? — Because being terrified, he cannot say all he wishes.

MISHNAH. IF THEN THEY FIND HIM INNOCENT, THEY DISCHARGE HIM; BUT IF NOT, HE GOES FORTH TO BE STONED, AND A HERALD PRECEDES HIM [CRYING]: SO AND SO, THE SON OF SO AND SO, IS GOING FORTH TO BE STONED BECAUSE HE COMMITTED SUCH AND SUCH AN OFFENCE, AND SO AND SO ARE HIS WITNESSES. WHOEVER KNOWS ANYTHING IN HIS FAVOUR, LET HIM COME AND STATE IT

GEMARA. Abaye said; It must also be announced:

On such and such a day, at such and such and hour, and in such and such a place [the crime was committed], in case there are some who know [to the contrary], so that they can come forward and prove the witnesses Zomemim.

AND A HERALD PRECEDES HIM etc. This implies, only immediately before [the execution], but not previous thereto. [in contradiction to this] it was taught:

On the eve of the Passover Yeshu the Nasarean was hanged. For forty days before the execution took place, a herald went forth and cried, 'He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Any one who can say anything in his favor, let him come forward and plead on his behalf.' But since nothing was brought forward in his favor he was hanged on the eve of the Passover! — Ulla retorted:

'Do you suppose that he was one for whom a defence could be made? Was he not a Mesith [enticer], concerning whom Scripture says, Neither shalt thou spare, neither shalt thou conceal him?

[Deuteronomy 13:6 Suppose your own full brother, your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods that neither you nor your ancestors have previously known, 13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth to the other). 13:8 You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him. 13:9 Instead, you must kill him without fail! Your own hand must be the first to strike him, and then the hands of the whole community. 13:10 You must stone him to death because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery. 13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you.]

 

With Yeshu however it was different, for he was connected with the government [or royalty, i.e., influential].'

Our Rabbis taught:

Yeshu had five disciples, Matthai, Nakai, Nezer, Buni and Todah.

 

When Matthai was brought [before the court] he said to them [the judges], Shall Matthai be executed? Is it not written, Matthai [when] shall I come and appear before God? [ Psalm 42:3 I cannot eat, I weep day and night; all day long they say to me, “Where is your God?”]

Thereupon they retorted; Yes, Matthai shall be executed, since it is written, When Matthai [when] shall [he] die and his name perish. [ Psalm 41:5 My enemies ask this cruel question about me, ‘When will he finally die and be forgotten?’ ]

 

When Nakai was brought in he said to them; Shall Nakai be executed? It is not written, Naki [the innocent] and the righteous slay thou not?

[Exodus 23:7 Keep your distance from a false charge – do not kill the innocent and the righteous, for I will not justify the wicked.]

Yes, was the answer, Nakai shall be executed, since it is written, in secret places does Naki [the innocent] slay.
[10:8 He waits in ambush near the villages; in hidden places he kills the innocent. His eyes look for some unfortunate victim. 10:9 He lies in ambush in a hidden place, like a lion in a thicket; he lies in ambush, waiting to catch the oppressed; he catches the oppressed by pulling in his net. 10:10 His victims are crushed and beaten down; they are trapped in his sturdy nets. 10:11 He says to himself, “God overlooks it; he does not pay attention; he never notices.”

 

When Nezer was brought in, he said; Shall Nezer be executed? Is it not written, And Nezer [a twig] shall grow forth out of his roots.

[ Isaiah 11:1 A shoot will grow out of Jesse’s root stock, a bud will sprout from his roots. 11:2 The Lord’s spirit will rest on him – a spirit that gives extraordinary wisdom, a spirit that provides the ability to execute plans, a spirit that produces absolute loyalty to the Lord.]

Yes, they said, Nezer shall be executed, since it is written, But thou art cast forth away from thy grave like Nezer [an abhorred offshoot].
[14:19 But you have been thrown out of your grave like a shoot that is thrown away. You lie among the slain, among those who have been slashed by the sword, among those headed for the stones of the pit, as if you were a mangled corpse. 14:20 You will not be buried with them, because you destroyed your land and killed your people. The offspring of the wicked will never be mentioned again.]

When Buni was brought in, he said: Shall Buni be executed? Is it not written, Beni [my son], my first born?

[Exodus 4:22 You must say to Pharaoh, ‘Thus says the Lord, “Israel is my son, my firstborn,]

Yes, they said, Buni shall be executed, since it is written, Behold I will slay Bine-ka [thy son] thy first born.
[Exodus 4:23 and I said to you, ‘Let my son go that he may serve me,’ but since you have refused to let him go, I will surely kill your son, your firstborn!”’”]

And when Todah was brought in, he said to them; Shall Todah be executed? Is it not written, A psalm for Todah [thanksgiving]?

[Psalm 100:1 A thanksgiving psalm. Shout out praises to the Lord, all the earth! 100:2 Worship the Lord with joy! Enter his presence with joyful singing! 100:3 Acknowledge that the Lord is God! He made us and we belong to him; we are his people, the sheep of his pasture. 100:4 Enter his gates with thanksgiving, and his courts with praise! Give him thanks! Praise his name! 100:5 For the Lord is good. His loyal love endures,and he is faithful through all generations.]

Yes, they answered, Todah shall be executed, since it is written, Whoso offers the sacrifice of Todah [thanksgiving] honored me.

[ 50:23 Whoever presents a thank-offering honors me. To whoever obeys my commands, I will reveal my power to deliver.” ]

The Talmud confirms Jesus prophesy that religious leaders of his time would be considered by Hashem to be the worst generation. For forty years before the destruction of the Temple the thread of scarlet tied on the temple doors never turned white to confirm atonement for the people of Israel.

Talmud - Mas. Rosh HaShana 31b

Our Rabbis have taught:

‘The priests are not permitted to ascend the duchan (ceremony in which Kohanim, people of priestly descent, are called upon to bless the Jewish community) in their sandals, and
this is one of the nine regulations laid down by Rabban Johanan b. Zaccai’. [What are these nine?]
— Six mentioned in this chapterand one in the preceding chapter and the following one, as it has
been taught:

‘One who becomes a proselyte at the present time must set aside a quarter for a nest
of pigeons’.

Said R. Simeon b. Eleazar:

Rabban Johanan took a vote on it and annulled this rule,because it may lead to wrongdoing. As to the last, there is a difference of opinion between R. Papa and R. Nahman b. Isaac. R. Papa said it was [the regulation] regarding a vine of the fourth year, whereas R. Nahman b. Isaac said it was the one regarding the thread of scarlet. ‘R. Papa said it was the regulation regarding the vine of
the fourth year’, for we have learnt:

[The fruit of] a vine in the fourth year was taken to Jerusalem from any point within a day's journey on all sides. The boundary of this area was as follows:

Elath on the north, Akrabath on the south, Lydda on the west, and Jordan on the east’. [in reference to this] ‘Ulla (or as some say, Rabbah b. ‘Ulla) said in the name of R. Johanan:

What was the reason? To decorate the streets of Jerusalem with fruit.

It has been further taught:

‘R. Eliezer had a vine in its fourth year east of Lydda at the side of Kefar Tabi, and R. Eliezer had a mind to declare it free to the poor, but his disciples said to him, Rabbi, your colleagues have already taken a vote on it and declared it permitted’.

Who are his ‘colleagues’? —

Rabban Johanan b. Zacca.

‘R. Nahman b. Isaac said it was the tongue of scarlet’, as it has been taught:

‘Originally they used to fasten the thread of scarlet on the door of the [Temple] court on the outside. If it turned white the people used to rejoice, and if it did not turn white they were sad. They therefore made a rule that it should be fastened to the door of the court on the inside. People, however, still peeped in and saw, and if it turned white they rejoiced and if it did not
turn white they were sad. They therefore made a rule that half of it should be fastened to the rock and half between the horns of the goat that was sent [to the wilderness]’. Why did not R. Nahman b. Isaac accept the view of R. Papa? — He could reply:

If you assume that it was R. Johanan b. Zaccai [who made the rule about the vine], was he the
colleague of R. Eliezer? He was his teacher! [What replies] the other [to this]? — Since they were
his disciples [who reported the rule to him], it was not polite of them to say to their teacher, ‘your
teacher’. Why did not R. Papa accept the view of R. Nahman b. Isaac? — He could reply: If you
assume It was R. Johanan b. Zaccai [who made the rule], was there in the days of R. Johanan b.
Zaccai a thread of scarlet [which turned white]? Has it not been taught: ‘R. Johanan b. Zaccai lived altogether a hundred and twenty years. For forty years he was in business, forty years he studied, and forty years he taught’, and it has further been taught:

‘For forty years before the destruction of the Temple the thread of scarlet never turned white but it remained red’.

Further, the statement of the Mishnah is, ‘After the destruction of the Temple R. Johanan b. Zaccai made a rule’. [What says] the other [to this]? — During those forty years that he studied his status was that of a disciple sitting before his teacher, and he would offer a suggestion and make good his reasons.

[Luke_Wilbur]

The Didache

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

The Doctrine of Addai is a Syriac Christian text, perhaps written about 400 AD, which recites the Legend of the Image of Edessa as well as the legendary works of Addai and his disciple Mari in Mesopotamia.

In the origin of the legend, Eusebius had been shown documents purporting to contain the official correspondence that passed between Abgar and Jesus, and he was well enough convinced by their authenticity to quote them extensively in his ecclesiastical history.

THE DOCTRINE OF ADDAI
THE APOSTLE

1876 English Translation

THE letter of king Abgar, the son of king Ma'nu, and at what time he sent it to our Lord at Jerusalem; and at what time Addai the Apostle came to him (Abgar) at Edessa; and what he spake in the gospel of his preaching; and what he said and commanded, when he went forth from, this world, to those who had received from him the hand of the priesthood.

In the three hundred and forty and third year of the kingdom of the Greeks, and in the reign of our lord Tiberius, the Roman Emperor, and in the reign of king Abgar, son of king Ma'nu, in the month of October, on the twelfth day, Abgar Ukkama sent Marihab and Shamshagram, chiefs and honored persons of his kingdom, and Hannan the tabularius, the sharrir, with them, to the city which is called Eleutheropolis, but in Aramaic Beth-gubrin, to the honoured Sabinus, the son of Eustorgius, the deputy of our lord the emperor, who ruled over Syria, Phoenicia, Palestine, and the whole country of Mesopotamia. They brought him letters concerning the affairs of the kingdom; and when they went to him, he received them with joy and honor, and they were with him twenty and five days. He wrote for them a reply to the letters, and sent them to Abgar the king. When they went forth from him, they set out and came on the way towards Jerusalem; and they saw many men, who came from a distance to see Christ, because the fame of his wonderful deeds had gone forth to remote countries. When Marihab, Shamshagram, and Hannan, the keeper of the archives, saw the men, they also came with them to Jerusalem. When they entered Jerusalem, they saw Christ, and they rejoiced with the multitudes, who were joined to Him. But they saw also the Jews, who were standing in groups, and were considering what they should do to Him; for they were disturbed to see that a multitude of their people confessed Him. And they were there in Jerusalem ten days, and Hannan, the keeper of the archives, wrote down everything which he saw that Christ did; also the rest of that done by Him, before they went thither. And they departed and came to Edessa, and entered into the presence of Abgar the king, their lord, who had sent them, and they gave him the reply of the letters, which they had brought with them. After the letters were read, they began to recount before the king all which they had seen and all which Christ had done in Jerusalem. And Hannan, the keeper of the archives, read before him all which he had written and brought with him; and when Abgar the king heard, he was astonished and wondered, as also his princes, who stood before him. Abgar said to them:

These mighty works are not of men, but of God; because there is not any one who can make the dead alive, but God only.

And Abgar wished himself to pass over and go to Palestine, and see with his own eyes all which Christ was doing; but because he was not able to pass through the country of the Romans, which was not his, lest this cause should call forth bitter enmity, he wrote a letter and sent it to Christ by the hand of Hannan, the keeper of the archives. He went forth from Edessa on the fourteenth day of Adar, and entered Jerusalem on the twelfth day of Nisan, on the fourth day of the week (Wednesday). And he found Christ at the house of Gamaliel, the chief priest of the Jews. The letter was read before Him, which was written thus:----

"Abgar Ukkama, to Jesus, the Good Physician, who has appeared in the country of Jerusalem. My Lord: Peace. I have heard of Thee and of Thy healing, that it is not by medicines and roots Thou healest, but by Thy word Thou openest the eyes of the blind, Thou makest the lame to walk, cleansest the lepers, and makest the deaf to hear. And unclean spirits and lunatics, and those tormented, them Thou heals by Thy word; Thou also raises the dead. And when I heard of these great wonders which Thou does, I decided in my mind that either Thou art God, who hast come down from heaven and doest these things, or Thou art the Son of God, who does all these things. Therefore, I have written to request of Thee to come to me who adore Thee, and to heal the disease which I have, as I believe in Thee. This also I have heard, that the Jews murmur against Thee and persecute Thee, and even seek to crucify Thee, and contemplate treating Thee cruelly. I possess one small and beautiful city, and it is sufficient for both to dwell in it in quietness."

When Jesus received the letter at the house of the chief priest of the Jews, He said to Hannan, the keeper of the archives:

"Go and say to thy lord, who hath sent thee to Me, 'Blessed art thou, who, although thou hast not seen Me, believest in Me, for it is written of Me, Those who see Me will not believe in Me, and those who see Me not, will believe in me. But as to that which thou hast written to Me, that I should come to thee, that for which I was sent here is now finished, and I am going up to my Father, who sent me, and when I have gone up to Him, I will send to thee one of my disciples, who will cure the disease which thou hast, and restore thee to health; and all who are with thee he will convert to everlasting life. Thy city shall be blessed, and no enemy shall again become master of it forever.'"

When Hannan, the keeper of the archives, saw that Jesus spake thus to him, by virtue of being the king's painter, he took and painted a likeness of Jesus with choice paints, and brought with him to Abgar the king, his master. And when Abgar the king saw the likeness, he received it with great joy, and placed it with great honor in one of his palatial houses. Hannan, the keeper of the archives, related to him everything which he had heard from Jesus, as His words were put by him in writing.

http://www.tertullian.org/fathers/addai_2_text.htm

The first version of the letter is found in Eusebius of Cæsarea or Eusebius Pamphili. (260 - 340 A.D) History of the Church (1.13.5-1.13.22). The former designation arose from the fact that he was bishop of the church in Cæsarea for many years; the latter from the fact that he was the intimate friend and devoted admirer of Pamphilus, a presbyter of Cæsarea and a martyr. The bishop was also given the title Eusebius the Palestinian by Marcellus Basil.

Eusebius was acquainted with Syriac as well as with Greek, which circumstance taken in connection with his ignorance of Latin points to the region of Syria as his birthplace. Moreover, we learn from his own testimony that he was in Cæsarea while still a youth.

Caesarea (Hebrew: קֵיסָרְיָה; Arabic: قيسارية‎, Kaysaria; Greek: Καισάρεια) is a town in Israel located mid-way between Tel Aviv and Haifa (45 km), on the Israeli coastal plain near the city of Hadera. Modern Caesarea as of December 2007 has a population of 4,500 people. The town was built by Herod the Great about 25–13 BCE as the port city Caesarea Maritima. It served as an administrative center of Judaea Province of the Roman Empire, and later the capital of the Byzantine Palaestina Prima province during the classic period.

Caesarea is believed to have been built on the ruins of Stratonospyrgos (Straton's Tower), founded by Straton I of Sidon, and was likely an agricultural storehouse in its earliest configuration. In 90 BCE, Alexander Jannaeus captured Straton's Tower as part of his policy of developing the shipbuilding industry and enlarging the Hasmonean kingdom. Straton's Tower remained a Jewish city for two generations, until the area became dominated by the Roman in 63 BCE, when the Romans declared it an autonomous city. The pagan city underwent vast changes under Herod the Great, who renamed it Caesarea in honor of the Roman emperor, Caesar Augustus. Jesus ministry while on earth was for the Jews and did not include the pagan city.

But, the formerly pagan town of Caesarea was truly made famous for being the location of the first baptism of an uncircumcised Gentile by the Apostle Peter.

Acts 10

10:1 Now there was a man in Caesarea named Cornelius, a centurion of what was known as the Italian Cohort.

10:2 He was a devout, God-fearing man, as was all his household; he did many acts of charity for the people and prayed to God regularly.

10:3 About three o’clock one afternoon he saw clearly in a vision an angel of God who came in and said to him, “Cornelius.”

10:4 Staring at him and becoming greatly afraid, Cornelius replied, “What is it, Lord?” The angel said to him, “Your prayers and your acts of charity have gone up as a memorial before God.

10:5 Now send men to Joppa and summon a man named Simon, who is called Peter.

10:6 This man is staying as a guest with a man named Simon, a tanner, whose house is by the sea.”

10:7 When the angel who had spoken to him departed, Cornelius called two of his personal servants and a devout soldier from among those who served him,

10:8 and when he had explained everything to them, he sent them to Joppa.

10:9 About noon the next day, while they were on their way and approaching the city, Peter went up on the roof to pray.

10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him.

10:11 He saw heaven opened and an object something like a large sheet descending, being let down to earth by its four corners.

10:12 In it were all kinds of four-footed animals and reptiles of the earth and wild birds.

10:13 Then a voice said to him, “Get up, Peter; slaughter and eat!”

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!”

10:15 The voice spoke to him again, a second time, “What God has made clean, you must not consider ritually unclean!”

10:16 This happened three times, and immediately the object was taken up into heaven.

10:17 Now while Peter was puzzling over what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was and approached the gate.

10:18 They called out to ask if Simon, known as Peter, was staying there as a guest.

10:19 While Peter was still thinking seriously about the vision, the Spirit said to him, “Look! Three men are looking for you.

10:20 But get up, go down, and accompany them without hesitation, because I have sent them.”

10:21 So Peter went down to the men and said, “Here I am, the person you’re looking for. Why have you come?”

10:22 They said, “Cornelius the centurion, a righteous and God-fearing man, well spoken of by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear a message from you.”

10:23 So Peter invited them in and entertained them as guests.

On the next day he got up and set out with them, and some of the brothers from Joppa accompanied him.

10:24 The following day 60 he entered Caesarea. Now Cornelius was waiting anxiously for them and had called together his relatives and close friends.

10:25 So when Peter came in, Cornelius met him, fell at his feet, and worshiped him.

10:26 But Peter helped him up, saying, “Stand up. I too am a mere mortal.”

10:27 Peter continued talking with him as he went in, and he found many people gathered together.

10:28 He said to them, “You know that it is unlawful for a Jew to associate with or visit a Gentile, yet God has shown me that I should call no person defiled or ritually unclean.

10:29 Therefore when you sent for me, I came without any objection. Now may I ask why you sent for me?”

10:30 Cornelius replied, “Four days ago at this very hour, at three o’clock in the afternoon, I was praying in my house, and suddenly a man in shining clothing stood before me

10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity have been remembered before God.

10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, by the sea.’

10:33 Therefore I sent for you at once, and you were kind enough to come. So now we are all here in the presence of God to listen to everything the Lord has commanded you to say to us.”

10:34 Then Peter started speaking:

“I now truly understand that God does not show favoritism in dealing with people,

10:35 but in every nation the person who fears him and does what is right is welcomed before him.

10:36 You know the message he sent to the people of Israel, proclaiming the good news of peace through Jesus Christ (he is Lord of all) –

10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced:

10:38 with respect to Jesus from Nazareth, that God anointed him with the Holy Spirit and with power. He went around doing good and healing all who were oppressed by the devil, because God was with him.

10:39 We are witnesses of all the things he did both in Judea and in Jerusalem. They killed him by hanging him on a tree,

10:40 but God raised him up on the third day and caused him to be seen,

10:41 not by all the people, but by us, the witnesses God had already chosen, who ate and drank 116 with him after he rose from the dead.

10:42 He commanded us to preach to the people and to warn them that he is the one appointed by God as judge of the living and the dead.

10:43 About him all the prophets testify, that everyone who believes in him receives forgiveness of sins through his name.”

10:44 While Peter was still speaking these words, the Holy Spirit fell on all those who heard the message.

10:45 The circumcised believers who had accompanied Peter were greatly astonished that the gift of the Holy Spirit had been poured out even on the Gentiles,

10:46 for they heard them speaking in tongues and praising God. Then Peter said,

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, can he?”

10:48 So he gave orders to have them baptized in the name of Jesus Christ. Then they asked him to stay for several days.

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted the word of God.

11:2 So when Peter went up to Jerusalem, the circumcised believers took issue with him,

11:3 saying, “You went to uncircumcised men and shared a meal with them.”

11:4 But Peter began and explained it to them point by point, saying,

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, an object something like a large sheet descending, being let down from heaven by its four corners, and it came to me.

11:6 As I stared I looked into it and saw four-footed animals of the earth, wild animals, reptiles, and wild birds.

11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter and eat!’

11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean has ever entered my mouth!’

11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ritually unclean!’

11:10 This happened three times, and then everything was pulled up to heaven again.

11:11 At that very moment, three men sent to me from Caesarea approached the house where we were staying.

11:12 The Spirit told me to accompany them without hesitation. These six brothers also went with me, and we entered the man’s house.

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

11:14 who will speak a message to you by which you and your entire household will be saved.’

11:15 Then as I began to speak, the Holy Spirit fell on them just as he did on us at the beginning.

11:16 And I remembered the word of the Lord, as he used to say, John baptized with water, but you will be baptized with the Holy Spirit.’

11:17 Therefore if God gave them the same gift as he also gave us after believing in the Lord Jesus Christ, who was I to hinder God?”

11:18 When they heard this, they ceased their objections and praised God, saying, “So then, God has granted the repentance that leads to life even to the Gentiles.”

It is also worth noting like the Talmud, Peter states that Jesus was hung from a tree. “hang on a tree” is by the time of the 1st century became an idiom for crucifixion.

Deuteronomy 21

21:22 If a person commits a sin punishable by death and is executed, and you hang the corpse on a tree,

21:23 his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land which the Lord your God is giving you as an inheritance.

Some Jewish rabbis have come to reason the conversion Cornelius the centurion to be the in line with the commands Hashem gave to Noah and his offspring. Peter’s explanation was satisfactory to his critical Jewish brethren who too had been saved by Christ, but strictly followed Jewish cannon. They agreed that Hashem was saving Gentiles simply by faith in Jesus Christ just as He was saving Jews and that they should no longer regard Gentiles as “unclean.” They recognized and yielded to God’s initiative in this event. The Talmud gives Christians a glimpse to this line of thinking. It is similar to the New Testament in the aspect that the sages gather and interpret quotes from the Old Testament to create new prophecy. Documents like the Zohar, Enoch, further this line of thinking.

The Talmud prophesy is that when the Messiah will come; Rome then Persia will be judged first. 3 Enoch states that both are being controlled by two fallen angels; SAMMAEL, the Prince of Rome, and DUBBIEL, the Prince of Persia. The Talmud further states that all non-Jews will complain to Hashem that they are not being rewarded as the Jews. Being that the Hashem does not deal imperiously with His creatures, the Talmud states He will give them one mitzvah to see if they will fulfil it properly. When they fail the test, G-d will “laugh” for the vindication of the Jewish people and the expression of evidence that the reward for the Jewish people is justified.

I have color coded this Talmud passage: purple to represent the voice of Hashem (G-d), red to represent Hashem's punishment, reddish-brown to represent the Jewish rabbinical thought, aqua-blue to represent the voice of the prophets, and green to represent Jewish prophecy.

Babylonian Talmud:

Tractate ‘Abodah Zarah 2b

with its scribes;' as it is said, and let the peoples be gathered together,'

[ Isaiah 43:8 Bring out the people who are blind, even though they have eyes, those who are deaf, even though they have ears! 43:9 All nations gather together, the peoples assemble. Who among them announced this? Who predicted earlier events for us? Let them produce their witnesses to testify they were right; let them listen and affirm, ‘It is true.’ 43:10 You are my witnesses,” says the Lord, “my servant whom I have chosen, so that you may consider and believe in me, and understand that I am he. No god was formed before me, and none will outlive me. 43:11 I am the Lord, and there is no deliverer besides me. 43:12 I decreed and delivered and proclaimed, and there was no other god among you. You are my witnesses,” says the Lord, “that I am God. 43:13 From this day forward I am he; no one can deliver from my power;I will act, and who can prevent it?”]

and the word le'om [used here] means a kingdom, as it is written, and one kingdom [u-leom] shall be stronger than the other kingdom.

[Daniel 11 11:5 “Then the king of the south and one of his subordinates will grow strong. His subordinate will resist him and will rule a kingdom greater than his. 11:6 After some years have passed, they will form an alliance. Then the daughter of the king of the south will come to the king of the north to make an agreement, but she will not retain her power, nor will he continue in his strength. She, together with the one who brought her, her child, and her benefactor will all be delivered over at that time.]

(But can there be confusion in the presence of the Holy One, blessed be He? — [No;] it is only that they be not confused, and so hear what He says to them.) Thereupon the Kingdom of Edom will enter first before Him. (Why first? Because they are the most important. Whence do we know they are so important? — Because it is written:
And he shall devour the whole earth and shall tread it down and break it in pieces;

[Daniel 7 23 Thus he said: 'The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.]

and R. Johanan says that this refers to Rome, whose power is known to the whole world. And whence do we know that the most important comes forward first? — Because R. Hisda said:

When a king and a community appear before the [Heavenly] tribunal, the king enters first, as it is said:

That He maintain the cause of His servant [King Solomon] and [then] the cause of His people Israel
.
[1 Kings 8:54 When Solomon finished presenting all these prayers and requests to the Lord, he got up from before the altar of the Lord where he had kneeled and spread out his hands toward the sky. 8:55 When he stood up, he pronounced a blessing over the entire assembly of Israel, saying in a loud voice:
8:56 “The Lord is worthy of praise because he has made Israel his people secure just as he promised! Not one of all the faithful promises he made through his servant Moses is left unfulfilled! 8:57 May the Lord our God be with us, as he was with our ancestors. May he not abandon us or leave us. 8:58 May he make us submissive, so we can follow all his instructions and obey the commandments, rules, and regulations he commanded our ancestors. 8:59 May the Lord our God be constantly aware of these requests of mine I have presented to him, so that he might vindicate his servant and his people Israel as the need arises. 8:60 Then all the nations of the earth will recognize that the Lord is the only genuine God. 8:61 May you demonstrate wholehearted devotion to the Lord our God by following his rules and obeying his commandments, as you are presently doing.”]

And why is it so? — You may say, because it is not the way of the world that a king shall wait without; or you may say [in order that the king shall plead] before the anger [of the Judge] is roused.) The Holy One, blessed be He, will then say to them: 'Wherewith have you occupied yourselves?' They will reply:

'O Lord of the Universe, we have established many market-places, we have erected many baths, we have accumulated much gold and silver, and all this we did only for the sake of Israel, that they might [have leisure] for occupying themselves with the study of the Torah.'

The Holy One, blessed be He, will say in reply:

'You foolish ones among peoples, all that which you have done, you have only done to satisfy your own desires. You have established marketplaces to place courtesans therein;

[Amos 8:1 The sovereign Lord showed me this: I saw a basket of summer fruit. 8:2 He said, “What do you see, Amos?” I replied, “A basket of summer fruit.” Then the Lord said to me, “The end has come for my people Israel! I will no longer overlook their sins. 8:3 The women singing in the temple will wail in that day.” The sovereign Lord is speaking. “There will be many corpses littered everywhere! Be quiet!” 8:4 Listen to this, you who trample the needy, and do away with the destitute in the land. 8:5 You say, “When will the new moon festival be over, so we can sell grain? When will the Sabbath end, so we can open up the grain bins? We’re eager to sell less for a higher price, and to cheat the buyer with rigged scales! 8:6 We’re eager to trade silver for the poor, a pair of sandals for the needy! We want to mix in some chaff with the grain!” 8:7 The Lord confirms this oath by the arrogance of Jacob: “I swear I will never forget all you have done! 8:8 Because of this the earth will quake, and all who live in it will mourn. The whole earth will rise like the River Nile, it will surge upward and then grow calm, like the Nile in Egypt. 8:9 In that day,” says the sovereign Lord, “I will make the sun set at noon, and make the earth dark in the middle of the day. 8:10 I will turn your festivals into funerals, and all your songs into funeral dirges. I will make everyone wear funeral clothes and cause every head to be shaved bald. I will make you mourn as if you had lost your only son; when it ends it will indeed have been a bitter day.
8:11 Be certain of this, the time is coming,” says the sovereign Lord, “when I will send a famine through the land – not a shortage of food or water but an end to divine revelation! 8:12 People will stagger from sea to sea, and from the north around to the east. They will wander about looking for a revelation from the Lord, but they will not find any. 8:13 In that day your beautiful young women and your young men will faint from thirst. 8:14 These are the ones who now take oaths in the name of the sinful idol goddess of Samaria. They vow, ‘As surely as your god lives, O Dan,’ or ‘As surely as your beloved one lives, O Beer Sheba!’ But they will fall down and not get up again.” 9:1 I saw the sovereign One standing by the altar and he said, “Strike the tops of the support pillars, so the thresholds shake! Knock them down on the heads of all the people, and I will kill the survivors with the sword. No one will be able to run away; no one will be able to escape.
9:2 Even if they could dig down into the netherworld, my hand would pull them up from there. Even if they could climb up to heaven, I would drag them down from there.
9:3 Even if they were to hide on the top of Mount Carmel, I would hunt them down and take them from there. Even if they tried to hide from me at the bottom of the sea,
from there I would command the Sea Serpent to bite them. 9:4 Even when their enemies drive them into captivity, from there I will command the sword to kill them. I will not let them out of my sight; they will experience disaster, not prosperity.” 9:5 The sovereign Lord who commands armies will do this. He touches the earth and it dissolves; all who live on it mourn. The whole earth rises like the River Nile, and then grows calm like the Nile in Egypt. 9:6 He builds the upper rooms of his palace in heaven and sets its foundation supports on the earth. He summons the water of the sea and pours it out on the earth’s surface. The Lord is his name. 9:7 “You Israelites are just like the Ethiopians in my sight,” says the Lord. “Certainly I brought Israel up from the land of Egypt, but I also brought the Philistines from Caphtor and the Arameans from Kir. 9:8 Look, the sovereign Lord is watching the sinful nation, and I will destroy it from the face of the earth. But I will not completely destroy the family of Jacob,” says the Lord. 9:9 “For look, I am giving a command and I will shake the family of Israel together with all the nations. It will resemble a sieve being shaken, when not even a pebble falls to the ground. 9:10 All the sinners among my people will die by the sword –
the ones who say, ‘Disaster will not come near, it will not confront us.’]

baths, to revel in them; [as to the distribution of] silver and gold, that is mine, as it is written:

Mine is the silver and Mine is the gold, saith the Lord of Hosts;

[Haggai 2:1 On the twenty-first day of the seventh month, the Lord spoke again through the prophet Haggai: 2:2 “Ask the following questions to Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, and the remnant of the people: 2:3 ‘Who among you survivors saw the former splendor of this temple? How does it look to you now? Isn’t it nothing by comparison? 2:4 Even so, take heart, Zerubbabel,’ says the Lord. ‘Take heart, Joshua son of Jehozadak, the high priest, and all you citizens of the land,’ says the Lord, ‘and begin to work. For I am with you,’ says the Lord who rules over all. 2:5 ‘Do not fear, because I made a promise to your ancestors when they left Egypt, and my spirit even now testifies to you.’ 2:6 Moreover, the Lord who rules over all says:

‘In just a little while I will once again shake the sky and the earth, the sea and the dry ground. 2:7 I will also shake up all the nations, and they will offer their treasures; then I will fill this temple with glory,’ says the Lord who rules over all. 2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all. 2:9 ‘The future splendor of this temple will be greater than that of former times,’ the Lord who rules over all declares, ‘and in this place I will give peace.’”]

are there any among you who have been declaring this?' And 'this' is nought else than the Torah, as it is said:

And this is the Law which Moses set before the children of Israel. They will then depart crushed in spirit.

[isaiah 65:13 So this is what the sovereign Lord says:
“Look, my servants will eat, but you will be hungry! Look, my servants will drink, but you will be thirsty! Look, my servants will rejoice, but you will be humiliated! 65:14 Look, my servants will shout for joy as happiness fills their hearts! But you will cry out as sorrow fills your hearts; you will wail because your spirits will be crushed. 65:15 Your names will live on in the curse formulas of my chosen ones. The sovereign Lord will kill you, but he will give his servants another name. 65:16 Whoever pronounces a blessing in the earth will do so in the name of the faithful God; whoever makes an oath in the earth will do so in the name of the faithful God. For past problems will be forgotten; I will no longer think about them. 65:17 For look, I am ready to create new heavens and a new earth! The former ones will not be remembered; no one will think about them anymore.]

On the departure of the Kingdom of Rome, Persia will step forth. (Why Persia next? — Because they are next in importance. And how do we know this? — Because it is written:

And behold another beast, a second like to a bear;

[Daniel 7:5 And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: 'Arise, devour much flesh.' ]

and R. Joseph learned that this refers to the Persians, who eat and drink greedily like the bear, are fleshly like the bear, have shaggy hair like the bear, and are restless like the bear.) The Holy One, blessed be He, will ask of them:

'Wherewith have ye occupied yourselves?'; and they will reply 'Sovereign of the Universe, we have built many bridges, we have captured many cities, we have waged many wars, and all this for the sake of Israel, that they might engage in the study of the Torah. Then the Holy One, blessed be He, will say to them:

'You foolish ones among peoples, you have built bridges in order to extract toll, you have subdued cities, so as to impose forced labour;as to waging war,

[3 Enoch - Chapter 26 12. Why are they called Seraphim? Because the burn (saraph) the tables of Satan : Every day Satan is sitting, together with SAMMAEL, the Prince of Rome, and DUBBIEL, the Prince of Persia, and they the iniquities of Israel on writing table which they hand over to the Seraphim, in order that they may present them before the Holy One, blessed be He, so that He may destroy Israel from the world. But the Seraphim know from the secrets of the Holy One, blessed be He, the He desires not, that his people Israel should perish. What do the Seraphim? Every day do they receive (accept) them from the hand of Satan and burn them in the burning fire over against the high and exalted Throne in order that they may not come before the Holy One, blessed be He, at the time when he is sitting on the Throne of Judgement, judging the whole world in truth.]

I am the Lord of battles, as it is said:

The Lord is a man of war;

[Exodus 15:1 Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; the horse and his rider hath He thrown into the sea. 15:2 The LORD is my strength and song, and He is become my salvation; this is my God, and I will glorify Him; my father's God, and I will exalt Him. 15: 3 The LORD is a man of war, The LORD is His name. ]
are there any amongst you who have been declaring this?' and 'this' means nought else than the Torah, as it is said:

And this is the Law which Moses set before the Children of Israel. They, too' will then depart crushed in spirit.

[isaiah 65:9 I will bring forth descendants from Jacob,and from Judah people to take possession of my mountains. My chosen ones will take possession of the land; my servants will live there. 65:10 Sharon will become a pasture for sheep, and the Valley of Achor a place where cattle graze; they will belong to my people, who seek me. 65:11 But as for you who abandon the Lord and forget about worshiping at my holy mountain, who prepare a feast for the god called ‘Fortune,’ and fill up wine jugs for the god called ‘Destiny’ – 65:12 I predestine you to die by the sword, all of you will kneel down at the slaughtering block, because I called to you, and you did not respond, I spoke and you did not listen.You did evil before me; you chose to do what displeases me.” 65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry! Look, my servants will drink, but you will be thirsty! Look, my servants will rejoice, but you will be humiliated!
65:14 Look, my servants will shout for joy as happiness fills their hearts! But you will cry out as sorrow fills your hearts; you will wail because your spirits will be crushed.]

(But why should the Persians, having seen that the Romans achieved nought, step forward at all? — They will say to themselves:

'The Romans have destroyed the Temple, whereas we have built it.') And so will every nation fare in turn. (But why should the other nations come forth, seeing that those who preceded them had achieved nought? They will say to themselves: The others have oppressed Israel, but we have not. And why are these [two] nations singled out as important, and not the others? — Because their reign will last till the coming of the Messiah.) The nations will then contend:

'Lord of the Universe, hast Thou given us the Torah, and have we declined to accept it? (But how can they argue thus, seeing that it is written, The Lord came from Sinai and rose from Seir unto them, He shined forth from Mount Paran? And it is also written, God cometh from Teman.

[Habakkuk 3:1 A prayer of Habakkuk the prophet. Upon Shigionoth. 3:2 O LORD, I have heard the report of Thee, and am afraid; O LORD, revive Thy work in the midst of the years, in the midst of the years make it known; in wrath remember compassion. 3:3 God cometh from Teman, and the Holy One from mount Paran. Selah His glory covers the heavens, and the earth is full of His praise]

What did He seek in Seir, and what did He seek in Mount Paran? — R. Johanan says:

This teaches us that the Holy One, blessed be He, offered the Torah to every nation and every tongue, but none accepted it, until He came to Israel who received it. [How, then, can they say that the Torah was not offered to them?] Their contention will be this:

'Did we accept it and fail to observe it? But surely the obvious rejoinder to this their plea would be:

'Then why did you not accept it?' — This, then, will be their contention:

'Lord of the Universe, didst Thou suspend the mountain over us like a vault as Thou hast done unto Israel and did we still decline to accept it?' For in commenting on the verse: And they stood at the netherpart of the mountain. R. Dimi b. Hama said:

This teaches us that the Holy One, blessed be He, suspended the mountain over Israel like a vault, and said unto them:

'If ye accept the Torah, it will be well with you, but if not, there will ye find your grave.'

[The Legends of the Jews Volume III The Revelation of Mount Sinai Louis Ginzberg - It was not indeed quite of their own free will that Israel declared themselves ready to accept the Torah, for when the whole nation, in two divisions, men and women, approached Sinai, God lifted up this mountain and held it over the heads of the people like a basket, saying to them:

"If you accept the Torah, it is well, otherwise you will find you grave under this mountain." They all burst into tears and poured out their heart in contrition before God, and then said:

"All that the Lord hath said, will we do, and be obedient." Hardly had they uttered these words of submission to God, when a hundred and twenty myriads of angels descended, an provided every Israelite with a crown and a girdle of glory-Divine gifts, which they did not lose until they worshiped the Golden Calf, when the angels came and took the gifts away from them. At the same time with these crowns and girdles of glory, a heavenly radiance was shed over their faces, but this also they later lost through their sins. Only Moses retained it, whose face shone so brightly, that if even to-day a crack were made in his tomb, the light emanating from his corpse would be so powerful that it could not but destroy all the world.]

Thereupon the Holy One, blessed be He, will say to them:

'Let us then consider the happenings of old,' as it is said, Let them announce to us former things, 'there are seven commandments which you did accept. did you observe them?'

[Kitab al Khazari 3:73. The Rabbi:

 

Let us rather assume two other possibilities. Either they employ secret methods of interpretation which we are unable to discern, and which were handed down to them, together with the method of the 'Thirteen Rules of Interpretation,' or they use Biblical verses as a kind of fulcrum of interpretation in a method called Asmakhtā, and make them a sort of hall mark of tradition. An instance is given in the following verse:

[Genesis 2:16 And the Lord God commanded the man, saying, 'Of every tree of the garden thou mayest freely eat']

It forms the basis of the 'seven Noahide laws' in the following manner:

1. ['He] commanded' refers to jurisdiction.
2. The Lord' refers to prohibition of blasphemy.
3. 'God' refers to prohibition of idolatry.
4. 'The man' refers to prohibition of murder.
5. 'Saying' refers to prohibition of incest.
6. 'Of every tree of the garden,' prohibition of rape.
7. 'Thou mayest surely eat,' a prohibition of flesh from the living animal.

There is a wide difference between these injunctions and the verse. The people, however, accepted these seven laws as tradition, connecting them with the verse as aid to memory. It is also possible that they applied both methods of interpreting verses, or others which are now lost to us. Considering the well-known wisdom, piety, zeal, and number of the Sages which excludes a common plan, it is our duty to follow them. If we feel any doubt, it is not due to their words, but to our own intelligence. This also applies to the Tōrāh and its contents. We must ascribe the defective understanding of it to ourselves. As to the Agādās, many serve as basis and introduction for explanations and injunctions. For instance:

the saying, 'When the Lord descended to Egypt,' etc. is designed to confirm the belief that the delivery from Egypt was a deliberate act of God, and not an accident, nor achieved with the assistance of human plotting, spirits, stars, and angels, jinn, or any other fanciful creation of the mind. It was done by God's providence alone. Statements of this kind are introduced by the word kibejākhōl, which means: If this could be so and so, it would be so and so. Although this is not to be found in the Talmud, but only in a few other works, it is to be so understood wherever it is found. This is also the meaning of the words of Micaiah, when he said to Ahab:

[ 1 Kings 22:19 Micaiah said, “That being the case, hear the word of the Lord. I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left. 22:20 The Lord said, ‘Who will deceive Ahab, so he will attack Ramoth Gilead and die there?’ One said this and another that. 22:21 Then a spirit stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 22:22 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord said, ‘Deceive and overpower him. Go out and do as you have proposed.’ 22:23 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours; but the Lord has decreed disaster for you.” 22:24 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?” 22:25 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.” 22:26 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 22:27 Say, ‘This is what the king says, “Put this man in prison. Give him only a little bread and water until I safely return.”’” 22:28 Micaiah said, “If you really do safely return, then the Lord has not spoken through me.” Then he added, “Take note, all you people.”]

As a matter of fact all that he intended conveying was:

Behold, the Lord has put a lying spirit in the mouth of all these prophets. Verses of this kind serve as a fulcrum and induction, rendering a subject eloquent, apposite, and showing that it is based on truth. To the same category belong tales of visions of spirits, a matter which is not strange in such pious men. Some of the visions they saw were the consequence of their lofty thoughts and pure minds, others were really apparent, as was the case with those seen by the prophets. Such is the nature of the Bāth Qōl, often heard during the time of the second Temple, and regarded as ranking next to prophecy and the Divine voice. Do not consider strange what R. Ishmael said:

'I heard a voice cooing like a dove, etc.' For the histories of Moses and Elijah prove that such a thing is possible, and when a true account is given, it must be accepted as such. In a similar sense we must take the words:

'Woe unto me that I have destroyed my house' (Gen. vi. 6), which is of the same character as: 'And it repented the Lord, . . . and it grieved Him at His heart.' Other Rabbinic sayings are parables employed to express mysterious teachings which were not to be made public. For they are of no use to the masses, and were only handed over to a few select persons for research and investigation, if a proper person suitable--one in an age, or in several--could be found. Other sayings appear senseless on the face of them, but that they have their meaning, becomes apparent after but a little reflection. The following is an instance:

Seven things were created prior to the world: Paradise, the Tōrāh, the just, Israel, the throne of glory, Jerusalem, and the Messiah, the son of David.' This is similar to the saying of some philosophers:

'The primary thought includes the final deed.' It was the object of divine wisdom in the creation of the world to create the Tōrāh, which was the essence of wisdom, and whose bearers are the just, among whom stands the throne of glory and the truly righteous, who are the most select, viz. Israel, and the proper place for them was Jerusalem, and only the best of men, viz. the Messiah, son of David, could be associated with them, and they all entered Paradise. Figuratively speaking, one must assume that they were created prior to the world. Seemingly against common sense is also the saying:

Ten things were created in the twilight, viz. the opening of the earth, the opening of the spring, the mouth of the she ass, etc., as otherwise the Tōrāh were out of harmony with nature. Nature claims to pursue its regular course, whilst the Tōrāh claims to alter this regular course. The solution is that ordinary natural phenomena are altered within natural limits, since they had been primarily fixed by the divine will, and clearly laid down from the six days of creation. I will not deny, O King of the Khazars, that there are matters in the Talmud of which I am unable to give thee a satisfactory explanation, nor even bring them in connexion with the whole. These things stand in the Talmud through the conscientiousness of the disciples, who followed the principle that 'even the commonplace talk of the Sages requires study.' They took care to reproduce only that which they had heard from their teachers, striving at the same time to understand everything they had heard from their masters. In this they went so far as to render it in the same words, although they may not have grasped its meaning. In this case they said:

'Thus have we been taught and have heard.' Occasionally the teacher concealed from his pupils the reasons which prompted him to make certain statements. But the matter came down to us in this form, and we think little of it, because we do not know its purport. For the whole of this relates to topics which do not touch on lawful or unlawful matters. Let us not therefore trouble about it, and the book will lose nothing if we consider the points discussed here.]

(How do we know that they did not observe them? — For R. Joseph learned:

He standeth and shaketh the earth, He seeth and maketh the nations to tremble:

[Habakkuk 3:4 He is as bright as lightning; a two-pronged lightning bolt flashes from his hand. This is the outward display of his power. 3:5 Plague goes before him; pestilence marches right behind him. 3:6 He takes his battle position and shakes the earth; with a mere look he frightens the nations. The ancient mountains disintegrate; the primeval hills are flattened. He travels on the ancient roads.]

what did He see?

He saw that the nations did not observe even the seven precepts which the sons of Noah had taken upon themselves, and seeing that they did not observe them, He stood up and released them therefrom. Then they benefited by it; according to this it pays to be a sinner! — Said Mar the son of Rabina:

According to Rabbi Chaim Clorfene "Asmachta means proof or support. When a Torah scholar offers an innovative idea, he looks for a support teaching from one of the prophets or sages. That support teaching is an asmachta. It does not give conclusive proof, but strengthens the validity of the innovative idea." This is what I have been doing with Didache.

 

Listen to Händel´s Messiah - "Why Do The Nations / Let Us Break Their Bonds Asunder" while reading the next tractate.

Babylonian Talmud:

Tractate ‘Abodah Zarah

Folio 3a

The release from those commands only means that even if they observed them they would not be rewarded. But why should they not? Is it not taught: R. Meir used to say. 'Whence do we know that even an idolater who studies the Torah is equal to a High Priest? From the following verse:

Ye shall therefore keep My statutes and My ordinances which, if a man do, he shall live by them. It does not say "If a Priest, Levite, or Israelite do, he shall live by them," but "a man"; here, then, you can learn that even a heathen who studies the Torah is equal to a High Priest!' — What is meant, then, is that they are rewarded not as greatly as one who does a thing which he is bidden to do, but as one who does a thing unbidden. For, R. Hanina said:

He who is commanded and does, stands higher then he who is not commanded and does

The nations will then say, 'Sovereign of the Universe, has Israel, who accepted the Torah, observed it? The Holy One, blessed be He, will reply, 'I can give evidence that they observed the Torah.' 'O Lord of the Universe,' they will argue, 'can a father give evidence in favor of his son? For it is written, 'Israel is My son, My firstborn.' Then will the Holy One, blessed be He, say:

'Heaven and Earth can bear witness that Israel has fulfilled the entire Torah.' But they will [object], saying:

'Lord of the Universe, Heaven and Earth are partial witnesses, for it is said, If not for My covenant with day and with night. I should not have appointed the ordinances of Heaven and Earth.'

[Jeremiah 33:23 The Lord spoke still further to Jeremiah. 33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, ‘The Lord has rejected the two families of Israel and Judah that he chose.’ So they have little regard that my people will ever again be a nation. 33:25 But I, the Lord, make the following promise:
I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth. 33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, I will restore them and show mercy to them.”]

And R. Simeon b. Lakish further said:

What is conveyed by the phrase. And there was evening and there was morning the sixth day? It teaches us that God made a condition with the works of creation, saying:

'If Israel accept my Law it will be well, but if not, I shall reduce you to a state of chaos';

[Genesis 1:31 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.]

which accords with the comment of R. Hezekiah on the verse, Thou didst cause sentence to be heard from Heaven, the earth trembled and was still:

[Psalms: 76 9 Thou didst cause sentence to be heard from heaven; the earth feared, and was still, 76:10 When God arose to judgment, to save all the humble of the earth. Selah]

If the earth trembled, how could it be still, and if it was still, how could it tremble? But at first it trembled, and subsequently it became still.)

Then the Holy One, blessed be He, will say, 'Some of yourselves shall testify that Israel observed the entire Torah. Let Nimrod come and testify that Abraham did not [consent to] worship idols; let Laban come and testify that Jacob could not be suspected of theft; let Potiphar's wife testify that Joseph was above suspicion of immorality; let Nebuchadnezzar come and testify that Hanania, Mishael and Azariah did not bow down to an image; let Darius come and testify that Daniel never neglected the [statutory] prayers; let Bildad the Shuhite, and Zophar the Naamathite, and Eliphaz the Temanite [and Elihu the son of Barachel the Buzite] testify that Israel has observed the whole Torah; as it is said, Let them [the nations] bring their [own] witnesses, that they [israel] may be justified.'

The nations will then plead. 'Offer us the Torah anew and we shall obey it.' But the Holy One, blessed be He, will say to them, 'You foolish ones among peoples, he who took trouble [to prepare] on the eve of the Sabbath can eat on the Sabbath, but he who has not troubled on the eve of the Sabbath, what shall he eat on the Sabbath? Nevertheless, I have an easy command which is called Sukkah; go and carry it out.'

[Leviticus 23:33 The Lord spoke to Moses: 23:34 “Tell the Israelites, ‘On the fifteenth day of this seventh month is the Festival of Temporary Shelters (Sukkah) for seven days to the Lord. 23:35 On the first day is a holy assembly; you must do no regular work. 23:36 For seven days you must present a gift to the Lord. On the eighth day there is to be a holy assembly for you, and you must present a gift to the Lord. It is a solemn assembly day; you must not do any regular work.]

[Deuteronomy 16:13 You must celebrate the Festival of Temporary Shelters for seven days, at the time of the grain and grape harvest. 16:14 You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages. 16:15 You are to celebrate the festival seven days before the Lord your G-d in the place he chooses, for He will bless you in all your productivity and in whatever you do; so you will indeed rejoice! 16:16 Three times a year all your males must appear before the Lord your G-d in the place he chooses for the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Temporary Shelters; and they must not appear before him empty-handed. 16:17 Every one of you must give as you are able, according to the blessing of the Lord your God that he has given you.]

[Numbers 29:12 “‘On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the Lord for seven days. 29:13 You must offer a burnt offering, an offering made by fire as a pleasing aroma to the Lord: thirteen young bulls, two rams, and fourteen lambs each one year old, all of them without blemish. 29:14 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for each of the thirteen bulls, two-tenths of an ephah for each of the two rams, 29:15 and one-tenth for each of the fourteen lambs, 29:16 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

29:17 “‘On the second day you must offer twelve young bulls, two rams, fourteen lambs one year old, all without blemish, 29:18 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:19 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and their drink offerings.

29:20 “‘On the third day you must offer eleven bulls, two rams, fourteen lambs one year old, all without blemish, 29:21 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:22 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

29:23 “‘On the fourth day you must offer ten bulls, two rams, and fourteen lambs one year old, all without blemish, 29:24 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:25 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

29:26 “‘On the fifth day you must offer nine bulls, two rams, and fourteen lambs one year old, all without blemish, 29:27 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:28 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

29:29 “‘On the sixth day you must offer eight bulls, two rams, and fourteen lambs one year old, all without blemish, 29:30 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:31 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

29:32 “‘On the seventh day you must offer seven bulls, two rams, and fourteen lambs one year old, all without blemish, 29:33 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:34 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

29:35 “‘On the eighth day you are to have a holy assembly; you must do no ordinary work on it. 29:36 But you must offer a burnt offering, an offering made by fire, as a pleasing aroma to the Lord, one bull, one ram, seven lambs one year old, all of them without blemish, 29:37 and with their grain offering and their drink offerings for the bull, for the ram, and for the lambs, according to their number as prescribed, 29:38 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’” 29:40 So Moses told the Israelites everything, just as the Lord had commanded him. ]

[Exodus 29:42 “This will be a regular burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet with you to speak to you there. 29:43 There I will meet with the Israelites, and it will be set apart as holy by my glory.

29:44 “So I will set apart as holy the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me. 29:45 I will reside among the Israelites, and I will be their God, 29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.]

[sukkah Blessing "Blessed are You, LORD, our God, King of the universe, who has sanctified us with His commandments and commanded us to dwell in the sukkah."]

(But how can you say so: does not R. Joshua b. Levi say:

What is [the meaning of] the verse, The ordinances which I command thee this day to do them?

[Deuteronomy 7:9 So realize that the Lord your God is the true God, the faithful God who keeps covenant faithfully with those who love him and keep his commandments, to a thousand generations, 7:10 but who pays back those who hate him as they deserve and destroys them. He will not ignore those who hate him but will repay them as they deserve! 7:11 So keep the commandments, statutes, and ordinances that I today am commanding you to do.]

It is that this day only [the present] is the time to do them,' they cannot be done tomorrow [in times to come]:

this day is the time in which to do them, but not in which to be rewarded for them. [Why then should they be offered this observance in the Messianic time?] — Because the Holy One, blessed be He, does not deal imperiously with His creatures.

[Micah 6:1 Listen to what the Lord says:

“Get up! Defend yourself before the mountains! Present your case before the hills!” 6:2 Hear the Lord’s accusation, you mountains, you enduring foundations of the earth! For the Lord has a case against his people; he has a dispute with Israel!

6:3 “My people, how have I wronged you? How have I wearied you? Answer me! 6:4 In fact, I brought you up from the land of Egypt, I delivered you from that place of slavery. I sent Moses, Aaron, and Miriam to lead you. 6:5 My people, recall how King Balak of Moab planned to harm you, how Balaam son of Beor responded to him. Recall how you journeyed from Shittim to Gilgal, so you might acknowledge that the Lord has treated you fairly.”

6:6 With what should I enter the Lord’s presence? With what should I bow before the sovereign God? Should I enter his presence with burnt offerings, with year-old calves? 6:7 Will the Lord accept a thousand rams, or ten thousand streams of olive oil? Should I give him my firstborn child as payment for my rebellion, my offspring – my own flesh and blood – for my sin? 6:8 He has told you, O man, what is good, and what the Lord really wants from you:

He wants you to promote justice, to be faithful, and to live obediently before your God.

6:9 Listen! The Lord is calling to the city! It is wise to respect your authority, O Lord! Listen, O nation, and those assembled in the city!

6:10 “I will not overlook, O sinful house, the dishonest gain you have hoarded away, or the smaller-than-standard measure I hate so much. 6:11 I do not condone the use of rigged scales, or a bag of deceptive weights. 6:12 The city’s rich men think nothing of resorting to violence; her inhabitants lie, their tongues speak deceptive words. 6:13 I will strike you brutally and destroy you because of your sin.

6:14 You will eat, but not be satisfied. Even if you have the strength to overtake some prey, you will not be able to carry it away; if you do happen to carry away something, I will deliver it over to the sword. 6:15 You will plant crops, but will not harvest them; you will squeeze oil from the olives, but you will have no oil to rub on your bodies; you will squeeze juice from the grapes, but you will have no wine to drink.

6:16 You implement the regulations of Omri, and all the practices of Ahab’s dynasty; you follow their policies. Therefore I will make you an appalling sight, the city’s inhabitants will be taunted derisively, and nations will mock all of you.”]

And why does He term it an easy command? — Because it does not affect one's purse.)

Straightaway will every one of them betake himself and go and make a booth on the top of his roof; but the Holy One, blessed be He, will cause the sun to blaze forth over them as at the Summer Solstice. and every one of them will trample down his booth and go away, as it is said, Let us break their bands asunder, and cast away their cords from us.

[Psalms 2:1 Why are the nations in an uproar? And why do the peoples mutter in vain? 2:2 The kings of the earth stand up, and the rulers take counsel together, {N} against the LORD, and against His anointed:

2:3 'Let us break their bands asunder, and cast away their cords from us.' 2:4 He that sits in heaven laughs, the Lord hath them in derision. 2:5 Then will He speak unto them in His wrath, and affright them in His sore displeasure:

2:6 'Truly it is I that have established My king upon Zion, My holy mountain.' 2:7 I will tell of the decree:

the LORD said unto me:

'Thou art My son, this day have I begotten thee. 2:8 Ask of Me, and I will give the nations for thine inheritance, and the ends of the earth for thy possession. 2:9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel 2:10 Now therefore, O ye kings, be wise; be admonished, ye judges of the earth. 2:11 Serve the LORD with fear, and rejoice with trembling. 2:12 Do homage in purity, lest He be angry, and ye perish in the way, when suddenly His wrath is kindled. {N} Happy are all they that take refuge in Him. {P}]

(But you have just said 'The Holy One, blessed be He, does not deal imperiously with his creatures? — True! but with the Israelites, too, it occasionally happens

‘
In this tract we read that during the time of the Messiah, many people will want to become Jews or Noahides, but they will not be accepted. We also learn from the Talmud, Zohar and 3 Enoch that a great angel Metatron (formally Enoch) unknown to Christians has been teaching the Jewish sages the wisdom of the Torah since the time of Moses.

Abodah Zarah 3b

that the summer solstice extends till the Festival [of Tabernacles] and they are vexed [by the heat]. But does not Raba say:

He who is vexed thereby is freed from dwelling in the Sukkah? — Granted, they would [in such circumstances] be freed, but would Israelites contemptuously trample it down?) Thereupon the Holy One, blessed be He, will laugh at them, as it is said, He that sits in heaven laughs.

[Psalms 2:1 Why do the nations rebel? Why are the countries devising plots that will fail? 2:2 The kings of the earth form a united front; the rulers collaborate against the Lord and his anointed king. 2:3 They say, “Let’s tear off the shackles they’ve put on us! Let’s free ourselves from their ropes!” 2:4 The one enthroned in heaven laughs in disgust; the Lord taunts them. 2:5 Then he angrily speaks to them and terrifies them in his rage, saying, 2:6 “I myself have installed my king on Zion, my holy hill.” 2:7 The king says, “I will announce the Lord’s decree. He said to me:

‘You are my son! This very day I have become your father! 2:8 Ask me, and I will give you the nations as your inheritance, the ends of the earth as your personal property. 2:9 You will break them with an iron scepter; you will smash them like a potter’s jar!’” 2:10 So now, you kings, do what is wise; you rulers of the earth, submit to correction! 2:11 Serve the Lord in fear! Repent in terror! 2:12 Give sincere homage! Otherwise he will be angry, and you will die because of your behavior, when his anger quickly ignites. How blessed are all who take shelter in him!]

Said R. Isaac:

'Only on that day is there laughter for the Holy One, blessed be He!'

Some connected that comment of R. Isaac with the following teaching:

R. Jose says, In time to come idol-worshippers will come and offer themselves as proselytes. But will such be accepted? Has it not been taught that in the days of the Messiah proselytes will not be received; likewise were none received in the days of David or of Solomon? — Well, they will be self-made proselytes, and will place phylacteries on their foreheads and on their arms, fringes in their garments, and a Mezuzah on their doorposts, but when the battle of Gog-Magog will come about they will be asked, 'For what purpose have you come?' and they will reply:

'Against God and His Messiah' as it is said, Why are the nations in an uproar, and why do the peoples mutter in vain, etc. Then each of the proselytes will throw aside his religious token and get away, as it is said, Let us break their bands asunder, and the Holy One, blessed be He, will sit and laugh, as it is said:

He that sits in heaven laughs.

[Psalms 37:11 He that sits in heaven laughs. 37:12 Evil men plot against the godly and viciously attack them. 37:13 The Lord laughs in disgust at them, for he knows that their day is coming.]

[it was on this that] R. Isaac remarked that there is no laughter for the Holy One, blessed be He, except on that day. But is there not, indeed? Yet Rab Judah said in the name of Rab:

'The day consists of twelve hours; during the first three hours the Holy One, blessed be He, is occupying Himself with the Torah, during the second three He sits in judgment on the whole world, and when He sees that the world is so guilty as to deserve destruction, He transfers Himself from the seat of Justice to the seat of Mercy; during the third quarter, He is feeding the whole world, from the horned buffalo to the brood of vermin; during the fourth quarter He is sporting with the leviathan, as it is said, There is leviathan, whom Thou hast formed to sport therewith'?

[Psalms 104:26There go the ships; there is leviathan, whom Thou hast formed to sport therein.]

Said R. Nahman b. Isaac:

Yes, He sports with His creatures, but does not laugh at His creatures except on that day.

R. Aba said to R. Nahman b. Isaac:

Since the day of the destruction of the temple, there is no laughter for the Holy One, blessed be He. Whence do we know that there is not? Shall we say from the verse, And on that day did the Lord, the God of Hosts, call to weeping and lamentation? But this refers to that day and no more. Shall we then say, from this verse:

If I forget thee, O Jerusalem, let my right hand forget her cunning, let my tongue cleave to the roof of my mouth if I do not remember thee?

[Psalms 137:1 By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. 2 Upon the willows in the midst thereof we hanged up our harps.
3 For there they that led us captive asked of us words of song, and our tormentors asked of us mirth: {N}
'Sing us one of the songs of Zion.'
4 How shall we sing the LORD'S song in a foreign land? 5 If I forget thee, O Jerusalem, let my right hand forget her cunning. 6 Let my tongue cleave to the roof of my mouth, if I remember thee not; {N} if I set not Jerusalem above my chiefest joy. 7 Remember, O LORD, against the children of Edom the day of Jerusalem; {N} who said: 'Rase it, rase it, even to the foundation thereof.' 8 O daughter of Babylon, that art to be destroyed; {N}
happy shall he be, that repays thee as thou hast served u 9 Happy shall he be, that taketh and dasheth thy little ones against the rock. {P}]

But this, too, excludes forgetfulness, but not laughter. Hence, [it is known] from the verse, I have long time held my peace, I have been still, and refrained myself, now will I cry.

[isaiah Chapter 42 :13 The LORD goes forth like a warrior. He fires up his furor like a man of war. Showing his anger, he shouts aloud. He prevails against his enemies. 42 :14 Certainly I have kept silent for a long time. I have kept still and restrained myself. Now I will cry out like a woman giving birth; I will gasp and pant together. 42 :15 I will devastate mountains and hills and dry up all their vegetation. I will make the rivers islands and dry up the ponds.]

What then does God do in the fourth quarter? — He sits and instructs the school children, as it is said, Whom shall one teach knowledge, and whom shall one make to understand the message? Them that are weaned from the milk.

[isaiah 28 :1 Woe to the proud garland of the drunkards of Ephraim, and to the fading flower of its glorious beauty, which is on the head of the bloated valley of those overcome with wine! 28 :2 See, the LORD has one who is powerful and strong. Like a hailstorm, a destroying tempest, like a storm of mighty overflowing waters and he will bring it forcefully to the ground. 28:3 The proud garland of the drunkards of Ephraim will be trampled underfoot. 28:4 And the fading flower of its glorious beauty, which is on the head of the bloated valley, will be like a first-ripe fig before the summer; when someone sees it, he swallows it as soon as it is in his hand. 28:5 In that day the LORD of hosts will be a glorious crown and a beautiful diadem for the remnant of his people, 28:6 and a spirit of justice to the one who sits in judgment, and strength to those who turn back the battle at the gate. 28:7 These reel with wine and stagger with strong drink. The priest and the prophet reel with strong drink, they are swallowed up with wine and stagger with strong drink; they err in vision and stumble in judgment. 28:8 For all the tables are covered with vomit and filth, so that no place is clean. 28:9
To whom will he teach knowledge, and to whom will he interpret the message? Those who are weaned from milk, and taken from the breast? 28:10 For it is precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little. 28:11 But by men of strange lips and with another tongue will he speak to this people, 28:12 to whom he said, This is the rest, give rest to him that is weary, and this is the refreshing; yet they would not listen. 28:13 Therefore the word of the LORD will be to them precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little-so that they may go, and fall backward, and be broken, and be snared, and be taken. 28:14 Therefore hear the word of the LORD, you scoffers, who rule this people that is in Jerusalem. 28:15 Because you have said, We have made a covenant with death, and we are in agreement with Sheol; when the overflowing scourge examines, it will not come to us; for we have made lies our refuge, and under falsehood we have hid ourselves. 28:16 Therefore thus says the LORD, Behold, I am laying in Zion a foundation stone, a tried stone, a precious cornerstone of sure foundation; whoever believes will not be in panic. 28:17 And I will make justice the line, and righteousness the plummet; and the hail will sweep away the refuge of lies, and the waters will overflow the hiding-place. 28:18 And your covenant with death will be annulled, and your agreement with Sheol will not stand; when the overflowing scourge passes through, then you will be trodden down by it. 28:19 As often as it passes through, it will take you; for morning by morning it will pass through, by day and by night-sheer terror to understand the message. 28:20
For the bed is too short for people to stretch themselves on it, and the covering to wrap themselves in it. 28:21 For the LORD will rise up on Mount Perazim; he will be angry in the valley of Gibeon, so that he may do his work, his strange work, and bring to pass his act, his strange act. 28:22 But as for you, do not be scoffers, lest your bonds be made strong; for I have heard a decree of destruction from the LORD of hosts, upon the whole earth.]

Who instructed them theretofore? — If you like, you may say Metatron,

[Genesis 5:22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5:23 And all the days of Enoch were three hundred sixty and five years. 5:24 24 And Enoch walked with God, and he was not; for God took him. {S}]

[The Targum of Palestine, Commonly Entitled The Targum of Jonahan Ben Uzziel - V. And Jared lived a hundred and sixty-two years, and begat Hanok (Enoch). And Jared lived after he had begotten Hanok eight hundred years, and begat sons and daughters. And all the days of Jared were nine hundred and sixty-two years; and he died. And Hanok lived sixty-five years, and begat Methushelach. And Hanok worshipped in truth before the Lord after he had begotten Methushelach three hundred years, and begat sons and daughters. And all the days of Hanok with the sojourners of the earth were three hundred and sixty-five years. And Hanok (Enoch) served in the truth before the Lord; and, behold, he was not with the sojourners of the earth; for he was withdrawn, and he ascended to the firmament by the Word before the Lord, and his name was called Metatron the Great Saphra.]

[JERUSALEM. And Hanok served in the truth before the Lord; and, behold, he was not; for he was withdrawn by the Word from before the Lord.]

[book of the Prophet Enoch Chapter 92 [The letter of Enoch which] he wrote and gave to [his son] Methuselah [and to all his brothers:

Enoch was the scribe of distinction and] the wisest of men and chosen of the sons of men and a judge of the whole earth.]

[Exodus 23:20 “I am going to send an angel before you to protect you as you journey and to bring you into the place that I have prepared. 23:21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my name is in him. 23:22 But if you diligently obey him and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23:23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely.]

[The Targum of Palestine, Commonly Entitled The Targum of Jonahan Ben Uzziel" - Section XVIII - 23 Mishpatim Behold, I will send an Angel before thee, to keep thee in the way, and to bring thee in to the place of My habitation which I have prepared. Be circumspect before Him, and obey His word, and be not rebellious against His words; for He will not forgive your sins, because His word is in My Name. For if thou wilt indeed hearken to His word, and do all that I speak by Him, I will be the enemy of thy enemy, and will trouble them who trouble thee. For My Angel shall go before thee, and bring thee to the Amoraee, and Pherizaee, and Kenaanaee, Hivaee, and Jebusaee; and I will destroy them. Thou shalt not worship their idols, nor serve them, nor do after their evil works; but thou shalt utterly demolish the house of their worship, and break the statues of their images. And you shall do service before the Lord our God and He will bless the provision of thy food and thy drinks, and remove the bitter plague from among thee. None shall be abortive or barren in thy land; the number of the days of thy life I will fulfil from day to day. My terror will I send before thee, and will perturb all the peoples to whom thou comest, that thou mayest wage battle against them; and I will make all thy enemies turn back before thee. And I will send the hornet before thee to drive out the Hivaee, and Kenaanaee, and Hitaee, from before thee. I will not expel them before thee in one year, lest the land become a wilderness, and the beasts of the field multiply upon thee, when they come to eat their carcasses, and injure thee. By little and little I will drive them out before thee, until thou art increased, and inherit the land. And I will set thy boundary from the sea of Suph, to the sea of the Philistaee, and from the desert unto the Pherat; for I will deliver into your hand all the inhabitants of the land, and thou shalt drive them out from before thee. Thou shalt make no covenant with them, nor with their idols. Thou shalt not let them dwell in thy land, lest they cause thee to err, and to sin before Me, when thou dost worship their idols; for they will be a stumbling‑block to thee.]

24. And Michael, the Prince of Wisdom, said to Mosheh on the seventh day of the month, Come up before the Lord, thou and Aharon, Nadab and Abihu, and seventy of the elders of Israel, and worship at a distance. And Mosheh alone shall approach before the Lord; but they shall not draw nigh, nor may the people come up with him.

[Zohar - Ki Tetze 138. It is so THAT METATRON IS SHADAI when the Holy One, blessed be He, descends TO BRIYAH to rule over the Tree of Knowledge of Good and Evil, good being Metatron and evil Samael, who is a devil, the king of demons. Metatron is an angel, the king of angels, but from the aspect of the Tree of Life the name Shadai is Yesod OF ATZILUT. This is why below IN BRIYAH THERE ARE two, a servant and his Master. THE SERVANT IS SHADAI OUTSIDE AND HIS MASTER IS YUD HEI VAV HEI INSIDE, and they are not unified into one. And above IN ATZILUT Tiferet and Yesod are one, since we consider the body and the member of the covenant as one, the Central Column and the Righteous, NAMELY TIFERET AND YESOD.]

[Zohar Vayetze 72. The verse, "and behold the angels of Elohim ascending and descending on it" [beresheet - Genesis 28:12 And he dreamed, and Hinnei (there was) a ladder set up on the earth, and the top of it reached to heaven: and Hinnei (there was) the angels of Elohim (אלהים) ascending and descending on it. ] refers to holy angels close to Malchut who ascend BY WAY OF METATRON. The other angels who are not close TO MALCHUT, THAT IS, THOSE THAT COME FROM THE OTHER SIDE, descend, and there is no recovery for them.

73. Moreover, through him, THE ANGEL METATRON, they ascend and descend. When he rises, THE ANGELS OF ELOHIM rise with him, and when he descends, THE ANGELS OF ELOHIM go down with him. These angels are the twelve precious pearls, known as Michael, Kadmiel, Pedael, Gabriel, Tzadkiel, Chasdiel, Raphael, Raziel, S'turiyah, Nuriel, Yofiel, and Anael. They are "thousands upon thousands (Heb. Shin'an)" [Tehilim 68:18).

They are the letters Shin'an (Shin, Nun, Aleph, final Nun) which consist of the initials of an ox (shor), an eagle (nesher), and a lion (aryeh); the final Nun alludes to a man who includes male and female. They rise when METATRON rises, and descend when he descends.

74. And moreover, those who dominate in this world do so through him, METATRON. And those who are prevented from ruling fall through him. They all are dependent on this ladder, METATRON. Yud Hei Vav Hei dominates them all. As it is written, "And, behold, Hashem stood above it." When he awoke, it is written, "this is no other than the house of Elohim, and this is the gate of heaven." Assuredly, METATRON is the House of Elohim, the gate through which one passes to come within, as it is written, "Open to me the gates of righteousness, I will go in to them, and I will praise Yah (Yud-Hei)" (Tehilim 118:19). And "this is the gate to Hashem (Yud Hei Vav Hei)" (Tehilim 118:20) is the gate of heaven. And all is one, which means that the gates of righteousness the gate of Hashem and the gate of heaven are one, and that one is Metatron.End of Sitrei Torah (Secrets of the Torah)]

[Zohar - Chayei Sarah155. We learned that Rabbi Yochanan said, Metatron, the great minister, is a boy, a servant whose Rabbi, his master, rules him. He is in charge of the soul and gives it daily of the light he was ordered TO GIVE IT. In the future, he will receive an account in writing from the cemetery, from Dumah FOR EACH BODY that he can show to his Master. He will turn that backbone into yeast TO BUILD THE BODY under the ground, to mend and wholly revive the body, AS IS PROPER FOR a body without a soul. Later, the Holy One, blessed be He, will send the soul to its place WITHIN THE BODY. This will be after it comes to the land of Yisrael.

157. Thus the words, "And Abraham said to his eldest servant" refer to Metatron, the servant of Hashem. The phrase, "The eldest servant of his house" is the beginning of the creations of Hashem. "That ruled over all that he had" means that the Holy One, blessed be He, gave him power over all His hosts, namely over the upper angels.]

or it may be said that God did this as well as other things. And what does He do by night? — If you like you may say, the kind of thing He does by day; or it may be said that He rides a light cherub, and floats in eighteen thousand worlds; for it is said, The chariots of God are myriads, even thousands shinan.

[Psalms 68:15 When the Almighty scattereth kings therein, it snoweth in Zalmon. 68:16 A mountain of God is the mountain of Bashan; a mountain of peaks is the mountain of Bashan. 68:17 Why look ye askance, ye mountains of peaks, {N}
at the mountain which God hath desired for His abode? Yea, the LORD will dwell therein for ever. 68:18 The chariots of God are myriads, even thousands upon thousands; the Lord is among them, as in Sinai, in holiness. Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, {N} yea, among the rebellious also, that the LORD God might dwell there.]

[The Tikunei Zohar of Rabbi Shimon Bar Yohai - Shiur 2 - These are the Neshamot (souls) of the enlightened who have the mind [power] (sekhel) to know the secrets of their Master. All of them are inscribed and delineated in the Kingdom of the Heavens, like the stars that shine in Heaven. This is what it means when it says, “they will shine like the radiance of the heavens. As the heavens radiate within them so the souls of the enlightened like the stars of Heaven radiate within the Throne.

They all fly about in the Heavens. This is the Righteous One, Life of the Worlds, from who fly forth the Neshamot (souls) of the Righteous and who shine upon the Moon. Regarding them is it written, “And G-d placed them in the firmament of the Heavens to shine upon the Earth”.]

[Genesis 1:17 17 And God set them in the firmament of the heaven to give light upon the earth,]

[The Targum of Palestine, Commonly Entitled The Targum of Jonahan Ben Uzziel" - Section II Toledoth - XI And the Lord said, Behold, the people is one, and the language of all of them one: and this they have thought to do: and now they will not be restrained from doing whatever they imagine. And the Lord said to the seventy angels which stand before Him, Come, we will descend and will there commingle their language, that a man shall not understand the speech of his neighbor. And the Word of the Lord was revealed against the city, and with Him seventy angels, having reference to seventy nations, each having its own language, and thence the writing of its own hand:

and He dispersed them from thence upon the face of all the earth into seventy languages. And one knew not what his neighbor would say:

but one slew the other; and they ceased from building the city. Therefore He called the name of it Babel, because there did the Lord commingle the speech of all the inhabitants of the earth, and from thence did the Lord disperse them upon the faces of all the earth.]

[Daniel 10:1 In the third year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. He understood the message and gained insight by the vision. 10:2 In those days I, Daniel, was mourning for three whole weeks. 10:3 I ate no choice food; no meat or wine came to my lips, nor did I anoint myself with oil until the end of those three weeks. 10:4 On the twenty-fourth day of the first month I was beside the great river, the Tigris. 10:5 I looked up and saw a man clothed in linen; around his waist was a belt made of gold from Upaz. 10:6 His body resembled yellow jasper, and his face had an appearance like lightning. His eyes were like blazing torches; his arms and feet had the gleam of polished bronze. His voice thundered forth like the sound of a large crowd.

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. On the contrary, they were overcome with fright and ran away to hide. 10:8 I alone was left to see this great vision. My strength drained from me, and my vigor disappeared; I was without energy. 10:9 I listened to his voice, and as I did so I fell into a trance-like sleep with my face to the ground. 10:10 Then a hand touched me and set me on my hands and knees. 10:11 He said to me, “Daniel, you are of great value. Understand the words that I am about to speak to you. So stand up, for I have now been sent to you.” When he said this to me, I stood up shaking. 10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind to understand and to humble yourself before your God, your words were heard. I have come in response to your words. 10:13 However, the prince of the kingdom of Persia was opposing me for twenty-one days. But Michael, one of the leading princes, came to help me, because I was left there with the kings of Persia. 10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”

10:15 While he was saying this to me,I was flat on the ground and unable to speak. 10:16 Then one who appeared to be a human being was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, due to the vision, anxiety has gripped me and I have no strength. 10:17 How, sir, am I able to speak with you? My strength is gone, and I am breathless.” 10:18 Then the one who appeared to be a human being touched me again and strengthened me. 10:19 He said to me, “Don’t be afraid, you who are valued Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, for you have given me strength.” 10:20 He said, “Do you know why I have come to you? Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming. 10:21 However, I will first tell you what is written in a dependable book. (There is no one who strengthens me against these princes, except Michael your prince.]

[Daniel 12:1 And at that time shall Michael stand up, the great prince who stands for the children of thy people;

and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book. 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. {S} 12:3 And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever. {P} 12:4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.' 12:5 Then I Daniel looked, and, behold, there stood other two, the one on the bank of the river on this side, and the other on the bank of the river on that side. 12:6 And one said to the man clothed in linen, who was above the waters of the river: 'How long shall it be to the end of the wonders?' 12:7 And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand unto heaven, and swore by Him that live for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished. 12:8 And I heard, but I understood not; then said I:

'O my lord, what shall be the latter end of these things?' {P} 12:9 And he said:

'Go thy way, Daniel; for the words are shut up and sealed till the time of the end. 12:10 Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand; but they that are wise shall understand.]

Do not read Shinan, [repeated], but she-enan [that are not]; or it may be said, He sits and listens to the song of the Hayyoth,

[3 Enoch - Chapter 21 Rabbi Ishmael said:

Metatron, the angel, the Prince of Presence, said to me.

1. Four (are) the Chayyoth corresponding to the four winds. Each Chayya is as the space of the whole world. And each one has four faces: and each face is the face of the East. 2. Each one has four wings and each wing is like the cover (roof) of the universe. 3. And each one has faces in the middle of the faces and wings tin the middle of wings. The size of the faces is (as the size of) 248 faces, and the size of the wings is (as the size of) 365 wings. 4.And every one is crowned with 2000 crowns on his head. And each crown is like unto the bow in the cloud. And its splendor is like the splendor of the globe of the sun. And the sparks that go forth from every one are like the splendor of the morning star (planet Venus) in the East.]


as it is said, By the day the Lord will command His loving kindness and in the night His song shall be with me.]

[Psalms 42:9 By day the LORD will command His lovingkindness, and in the night His song shall be with me, {N} even a prayer unto the God of my life.]
R. Levi says:

He who discontinues [learning] words of the Torah and indulges in idle gossip will be made to eat glowing coals of juniper,

[Psalms 120:4 2 O LORD, deliver my soul from lying lips, from a deceitful tongue. 3 What shall be given unto thee, and what shall be done more unto thee, thou deceitful tongue? 4 Sharp arrows of the mighty, with coals of broom.]

as it is said, They pluck salt-wort with wormwood; and the roots of juniper are their food.

[EYOV - Book of Job - Chapter 30:1 But now they that are younger than I have me in derision, whose fathers I disdained to set with the dogs of my flock. 2 Yea, the strength of their hands, whereto should it profit me? men in whom ripe age is perished. 3 They are gaunt with want and famine; they gnaw the dry ground, in the gloom of waste and desolation. 4 They pluck salt-wort with wormwood; and the roots of the broom are their food. 5 They are driven forth from the midst of men; they cry after them as after a thief. 6 In the clefts of the valleys must they dwell, in holes of the earth and of the rocks.7 Among the bushes they bray; under the nettles they are gathered together. 8They are children of churls, yea, children of ignoble men; they were scourged out of the land. 9 And now I am become their song, yea, I am a byword unto them. 10 They abhor me, they flee far from me, and spare not to spit in my face. 11 For He hath loosed my cord, and afflicted me, and they have cast off the bridle before me. 12 Upon my right hand rise the brood; they entangle my feet, and they cast up against me their ways of destruction. 13 They break up my path, they further my calamity, even men that have no helper. 14 As through a wide breach they come; in the midst of the ruin they roll themselves upon me. ]

Resh Lakish says:

To him who is engaged in the study of the Torah by night, the Holy One extends a thread of grace by day, as it is said, By day the Lord will command his loving kindness, and in the night his song shall be with me. For what reason will the Lord command his loving kindness by day? — because His song shall be with me in the night.

Some report the exposition of Resh Lakish thus:

To him who is engaged in the study of the Torah in this world, which is likened unto the night, the Holy One, blessed be He, extends the thread of grace in the future world, which is likened unto the day, as it is said:

By day the Lord, etc.

Rab Judah says in the name of Samuel:

Why is it written, And Thou makes man as the fishes of the sea, and as the creeping things, that have no ruler over them?

[Habakkuk 1:12 Art not Thou from everlasting, O LORD my God, my Holy One? we shall not die. O LORD, Thou hast ordained them for judgment, and Thou, O Rock, has established them for correction. 13 Thou that art of eyes too pure to behold evil, and that canst not look on mischief, wherefore lookest Thou, when they deal treacherously, and holds Thy peace, when the wicked swalloweth up the man that is more righteous than he; 14 And makes men as the fishes of the sea, as the creeping things, that have no ruler over them?]

Why is man here compared to the fishes of the sea? To tell you, just as the fishes of the sea, as soon as they come on to dry land, die, so also man, as soon as he abandons the Torah and the precepts [incurs destruction]. Another explanation: Just as the fishes of the sea, as soon as the sun scorches them, die; so man, when struck by the sun, dies. This can be applied to the present world, or to the future world. You can, in accordance with R. Hanina, apply this to the present world, for R. Hanina says:

Everything is in Heaven's hands, except cold and heat, as is said, 'colds and heat-boils are in the way of the froward,

[Proverbs 22:5 Thorns and snares are in the way of the froward; he that keeps his soul holds himself far from them.]

[Numbers 33:55 if you do not drive out the inhabitants of the land before you, then those whom you allow to remain will be irritants in your eyes and thorns in your side, and will cause you trouble in the land where you will be living.]

he that keeps his soul holds himself far from them; or, according to R. Simeon b. Lakish, it can be applied to the future life, for R. Simeon b. Lakish says:

There is no Gehenna in the Future World, but the Holy One, blessed be He, brings the sun out of its sheath, so that it is fierce:

[Malachi 3:19 For, behold, the day comes, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, says the LORD of hosts, that it shall leave them neither root nor branch. 20 But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall.]

the wicked are punished by it, the righteous are healed by it. The wicked are punished.

Prince Michael the Archangel - Protector of Israel



Prince Metatron the Archangel - Witness and Wisdom



Timothy 4

4:1 Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves with deceiving spirits and demonic teachings,

4:2 influenced by the hypocrisy of liars whose consciences are seared.

4:3 They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.

4:4 For every creation of God is good and no food is to be rejected if it is received with thanksgiving.

4:5 For it is sanctified by God’s word and by prayer.

Is the belief of Metatron idolatry and the Noahide Laws apostasy? Neither is mentioned in the bible by name.

[Luke_Wilbur]

The Didache

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

As the son of Deacon in the Catholic Church I was brought up thinking those of the Jewish faith believed in the Old Testament in the same manner as Christians. They just did not believe in Jesus or the New Testament. But, what I did not realize is that they believe in an expanded version of the Old Testament revealed in the Talmud, Targums, Midrash, etc. And they resent Christians reading the Torah (Genesis, Exodus, Deuteronomy, Leviticus). I am still not sure if all Jews believe in the Zohar.

Rabbi Jonathan ben Uzziel was alive approximately thirty years before the birth of Jesus Christ. He was one of the 80 tannaim (Rabbinic Sages who studied under Hillel the Elder. He is the author of Targum Jonathan and a book of kabbalah known as Megadnim. I am quite sure our Lord Jesus Christ knew well Rabbi Uzziel's work.

The Talmud relates that Yonatan ben Uziel, a student of Hillel, fashioned an Aramaic translation of the Prophets (Megillah 3a). It makes no mention of any translation by him of the Torah. So all scholars agree that this Targum on Genesis is not due to Yonatan ben Uziel. Indeed, de Rossi (16th century) reports that he saw two very similar complete Targumim to the Torah, one called Targum Yonatan Ben Uziel and the other called Targum Yerushalmi.

For these reasons, scholars call it "Targum Pseudo-Jonathan".

The first of these manuscripts cited by de Rossi is thought to have been the basis of the first printing in Venice (1591) where the false title Targum Yonatan ben Uziel is used. The second manuscript - the only known one to still exist - is in the British Museum and was published by Ginsburger in 1903.

This targum is more than a mere translation. It includes much Aggadic material collected from various sources as late as the Midrash Rabbah as well as earlier material from the Talmud. So it is a combination of a commentary and a translation. In the portions where it is pure translation, it often agrees with the Targum Onkelos.

The date of its composition is disputed.

The majority opinion, on the basis of much internal evidence, is that it cannot date from before the Arab conquest of the Middle East despite incorporating some older material. For example, Ishmael's wife is called by the legendary Arabic name Fatimah.

Gottlieb puts the time of composition toward the end of the 8th century.
On the other hand, since the Geonim are unfamiliar with it, and Rashi does not mention it, Rieder puts the composition some time after Rashi, perhaps during the period of the crusades.
On any view, it cannot have been composed later than the early 14th century, as it is referred to repeatedly by Rabbi Menahem Recanati (1250-1310) in his Perush 'Al ha-Torah.

Here is an example of what I term 'Replacement Theology.' We are led to believe that the idea of Enoch being Metatron came before the time of Christ. When actually it was fabricated a millennia later. For those not familiar with his work it would appear authentic and put authenticity of the New Testament in question. Metatron the Great Saphra

The Targum of Pseudo-Jonahan Ben Uzziel

On the Book of Genesis

SECTION I.

BERASHITH.

5. And Hanok (Enoch) served in the truth before the Lord; and, behold, he was not with the sojourners of the earth; for he was withdrawn, and he ascended to the firmament by the Word before the Lord, and his name was called Metatron the Great Saphra.

The Rabba Genesis rabbinic commentary does not agree with The Targum of Pseudo-Jonahan Ben Uzziel.

 

Rabba Genesis

Midrash Rabbah

Rabbi Dr. H. Freedman, B.A., PH.D

And

Maurice Simon M.A.

Forward

The influence of Jewish Midrashic activity was not restricted to Jews. Its sway extended far and wide, much of the religious moral, and ethical thought and teaching alike of Christianity and Islam is fashioned by the ideas that which the Midrash gave birth and which they adopted either in toto, or after reshaping them for their own ends. Apart from the New Testament, which so abounds with Midrashic elements that it has been not unjustly termed 'a masterpiece of the Haggadah.' The Church fathers fully understood the importance of the Midrashic method employed with telling effect by contemporary Jewish preachers in the service of Jewish spirit, and resolved to resort to the same spiritual weapon in order to place a dogmatic system of the Church on a firm basis. Eusebius already praises Midrashic preachers, the 'Deuterotai' (as distinguished from the Halachic teachers, the Sophoi), as 'men armed with extraordinary reasoning powers able to penetrate into the deeper meaning of the Holy Word.'

Chapter 25 (Bereshith)

1. And Enoch walked with God, and he was not, for God took him (v, 24) R. Hama b. R. Hoshay said:

[And he was not means] that he was not inscribed in the roll of the righteous, but in the roll of the wicked.

R. Aibu said:

Enoch was a hypocrite, acting sometimes as a righteous man, sometimes as a wicked man. Therefore the Holy One, blessed be He said:

"While he is righteous I will remove him.[he died as a mortal man]"

R. Aibu also said:

He judged [condemned] him on New Year [First of Tishri], when he judges the whole world.

Some sectarians [Judeo-Christians, heretics] asked R. Abbahu:

"We do not find that Enoch died."

"How so?" inquired R. Abbahu.

"'Taking' is employed here, and also in connection with Elijah." said they.

"If you stress the word 'taking'", he answered.,then 'taking' is employed here, while in Ezekiel it is said:

"Behold I take away from the desire of thine eyes,' etc.

[Ezekiel 24:15 Also the word of the LORD came unto me, saying:

24:16 'Son of man, behold, I take away from thee the desire of thine eyes with a stroke; yet neither shalt thou make lamentation nor weep, neither shall thy tears run down. 24:17 Sigh in silence; make no mourning for the dead, bind thy headtire upon thee, and put thy shoes upon thy feet, and cover not thine upper lip, and eat not the bread of men.' 24:18 So I spoke unto the people in the morning, and at even my wife died; and I did in the morning as I was commanded. ]

R. Tanhuma observed: He answered them as well.

A matron asked R. Jose:

"We do not find death stated of Enoch?"

Said he to her:

"If it said, And Enoch walked with God, and no more, I would agree with you.

Since however it says, 'And he was not, for G-d took him, it means that he was no more in the world [having died] for G-d to Him."

There is an actual Targum of Jonahan Ben Uzziel. In fact, his work revealed that the Jews in his time clearly understood the divinity of the Messiah to come was revealed in Isaiah. The Synagogue maintains that the Prophets Haggai, Zechariah, and Malachi gave Jonathan Ben Uziel the Paraphrase written upon a roll spread over his head.

 

Zebi Nasi Hirsch Prinz (Hebrew Tzvi Nassi) in German Heinrich Prinz, and later Rev. Christian William Henry Pauli (Breslau 11 August 1800 – Amsterdam 4 May 1877) was a convert to Christianity, missionary for the London Jewish mission, and Hebrew grammarian.

He was born as the youngest of six children, and orphaned at 14. Although he is referred to as "Rabbi Tzvi Nassi" in some Messianic Jewish reprints of his proof of the Trinity from the Zohar, there is no indication that he was ever a rabbi. At the age of 21 he published in German, under the name Heinrich Prinz Sermons for pious Israelites. He was converted by L. A. Petri.

In England Rev. Christian William Henry Pauli became a missionary for the London Society for promoting Christianity among the Jews of Joseph Frey, first in Berlin, then at Amsterdam. In 1839 as C. W. H. Pauli he published Analecta Hebraica, a Hebrew grammar.


The Targum of Palestine, Commonly Entitled The Targum of Jonahan Ben Uzziel

The Chaldee Paraphrase on The Prophet Isaiah

Translated by Rev. C. W. H. Pauli 1871

Jonathan Ben Uziel, the author of the Chaldee Paraphrases lived thirty years before the birth of our Lord Jesus Christ. He was a disciple of Hillel.

We have to distinguish our author from the Pseudo Jonathan Ben Uziel who wrote a Chaldee Paraphrase on the Pentateuch and the hagiographical books. This author is held by the Jews in the highest esteem. His paraphrases are considered by the Synagogue as inspired. The Synagogue maintains that the Prophets Haggai, Zechariah, and Malachi gave Jonathan Ben Uziel the Paraphrase written upon a roll spread over his head. (Shalsheleth Hakkabala p. 20) The paraphrases contain the doctrines of Christianity, expressed and enforced in the plainest language.

There are many more fabulous legends preserved by the Synagogue respecting the Jewish Church father. To mention but one. We read in the Talmud:

(Succah, p. 28, f.1.) "Jo. Ben Uziel was worthy of the Shekina (the Holy Spirit) which rested upon him, as did our teacher Moses. He was holy man, that when he studied in the law, the birds flying over were burnt to death." (Tract Megilla, cap. iii. col. 1.)

Such legends, fabulous as they are, express the high veneration in which this writer is held, and his authority in matters of faith. His paraphrases show us, that the ancient Jewish Church believed in the Divinity of the Messiah then to come and that Messiah was to bring an everlasting righteousness by his fulfilling the law, by which righteousness all Israel shall be justified.

Chapter 4 - Page 14

4:1 And in that time seven women shall take hold of one man saying, Of that which is ours we will eat, and that which is ours we will cover ourselves:

only let us be called by thy name, to take away our reproach.

4:2 At that time shall the Messiah of the Lord be for joy and for glory to those that are escaped, and those that keep the law shall be for greatness and for praise.

3 And it shall come to pass, that he that shall return to Zion, and he that is doing the law, shall be established in Jerusalem, he shall be called holy; every one that is written for eternal life shall see the consolation of Jerusalem.

4 When the Lord shall have put away the filth of the daughters of Zion, and when He shall have removed from her midst those that are shedding the innocent blood, which is in Jerusalem, by the word of judgment, and by the word of consummation.

5 And the Lord will create upon every holy place of the mountain of Zion, and upon the place of the house of His Shekinah a cloud of glory; which shall be shadowing over it by day, and a thick cloud and a brightness as of flaming fire by night; because of the excellency of the glory which He has promised to bring upon it, the Shekinah shall be protecting it with a protection.

6 And over Jerusalem shall be a tabernacle of clouds, to overshadow it by day from the scorching heat, and for a place of refuge from storm and from rain.

1 Enoch was widely known during the development of the Hebrew Bible canon, but 1 Enoch was excluded from both the formal canon of the Tanakh and the typical canon of the Septuagint and therefore, also the writings known today as the Deuterocanon.

One possible reason for Jewish rejection of the book might be the textual nature of several early sections of the book that make use of material from the Torah; for example, 1 En 1 is a midrash of Deuteronomy 33.The content, particularly detailed descriptions of fallen angels, would also be a reason for rejection from the Hebrew canon at this period – as illustrated by the comments of Trypho the Jew when debating with Justin Martyr on this subject. Trypho:

"The utterances of God are holy, but your expositions are mere contrivances, as is plain from what has been explained by you; nay, even blasphemies, for you assert that angels sinned and revolted from God." (Dialogue 79)

1 Enoch also reveal that angel Gadriel (Gadreel, Gael) led Eve astray. And the angel Azazel was the one that revealed cosmetics, ornaments, colored dyes to enhance garments.

The Book of Enoch

translation by M. Knibb of the Ethiopian text in the
S.O.A.S. Library at the University of

8:1 And Azazel taught men to make swords, and daggers, and shields, and breastplates. And he showed them the things after these, and the art of making them; bracelets, and ornaments, and art of making up the eyes, and of beautifying the eyelids, and most precious stones, and all kinds of colored dyes, and the world changed.

10:4 And further the Lord said to Raphael:

"Bind Azazel by his hands and his feet and throw him into the darkness. And split open the desert, which is in Dudael, and throw him there.

10:5 And thow him on jagged and sharp stones and cover him with darkness. And let him stay there forever. And cover his face so that he may not see the light.

10:6 And so that. on the Great Day of Judgement, he may be hurled into the fire.

68:2 And on that day the Holy Michael answered Raphel saying:

"The power of the spirit seizes me and makes me tremble, because of the harshness of the judgement of the Angels. Who can endure the harshness of the judgment which has been executed and before which they melt with fear?"

68:3 And the Holy Michael answered Raphael again and said to him: Who would not soften his heart over it, and whose mind would not be disturbed by this word? Judgement has gone out against them, upon those whom they have led out like this.

68:4 But, it came to pass, when he stood before the Lord of Spirits, that the Holy Michael spoke as follows to Raphael:

I will not take their part under the eye of the Lord, for the Lord of Spirits is angry with them, because they act as if they were the Lord.

68.5 Because of this the hidden judgement will come upon them forever and ever; for neither any other Angel, nor any other man will receive their lot, but they have alone received their judgement for ever and ever.

69.1 And after this judgement I will terrify them, and make them tremble, for they shown this to those who dwell upon the dry ground."

69.2 And behold the names of those Angels: - The first of them is Semyaza (Azza), and the second Artaqifa, and the third Armen, and the forth Kokabiel, and the fifth Turiel, and the sixth Ramiel, and the seventh Daniel, and the eighth Nuqael, and the ninth Baraqiel, and the tenth Azazel, and the eleventh Armaros, the twelfth Batriel, and the thirteenth Basasael, the fourtheenth Ananel, the fifteenth Turiel, the sixteenth Samsiel, and the seventeenth Yetarel, the eighteenth Tumiel, the nineteenth Turiel, the twentieth Rumiel, and the twenty-first Azazel.

69.3 And these are the chiefs of their Angels, and the names of their leaders of fifties, and their leaders of tens.

69.4 The name of the first is Yequn; this is the one who led astray all the children of the Holy Angels, and brought them down onto the dry ground, and led them astray through the daughters of men.

69.5 And the name of the second is Asbeel; this one suggested an evil plan to the children of the Holy Angels, and led them astray, so that they corrupted their bodies with the daughters of men.

69.6 And the name of the third is Gadreel; this is the one that showed all the deadly blows to the sons of men. And led astray Eve. And showed the weapons of death to the children of men, the sheild and the breastplate, and the sword for slaughter, and all the weapons of death to the sons of men.

69.7 And from his hand they have gone out against those who dwell the dry ground from that time and forever and ever.

69.8 69.8 And the name of the fourth is Penemue; this one showed the sons of men the bitter and the sweet and them all the secrets of their wisdom.

69.9 He taught men the art of writing with ink and paper, and through this many have gone astray, from eternity to eternity, and to this day.

69.10 For men were not created for this, that they should confirm their faith like this, with pen and ink.

69.11 For men were no differently from the Angels, so that they might remain righteous and pure, and death, which destroys everything, would not have touched them; but through this knowledge of theirs they are being destroyed and through this power death consumes them.

69.12 And the name of the fifth is Kasdeyae; this one showed the sons of men all the evil blows of spirits and of the demons, and the blows that attack the embryo in the womb so that it miscarries. And the blows that attack the soul: the bite of the serpent. And the blows that occur midday, and son of the serpant - who is strong.

69.13 And this is the task of Kesbeel, the chief of the oath, who showed the oath to the Holy ones when he dwelt on high in glory. And his name is Beqa.

69.14 And this one told the Holy Michael that he should show him the secret name so that they might mention it in the oath, so that those, who showed the sons of men everything that is secret, trembled before that name and oath.

69.15 And this is the power of this oath, for it is powerful and strong, and placed this oath, Akae, in the charge of the Holy Michael.

http://www.revelation2seven.org/WebPages/SideLinks/TheDivineChariot.htm

Vision” of the Biblical book of Ezekiel, chapter 1, made by Matthäus Merian (1593-1650), for his “Icones Biblicae” (a.k.a. “Iconum Biblicarum”).



In 3 Enoch we read Metatron telling the story of the flood and using the narrative from Job. Ismael ben Elisha was alleged to have been been born just before the Destruction of the Second Temple (three decades after Jesus Christ Ascension to Heaven). Metatron (formerly Enoch) gives a very detailed account of all the holy beings in Heaven and Earth. Jesus Christ is not mentioned to be there. Further much of Metatron's duties are those mentioned to be Jesus Christ.

3 Enoch
The Book of Enoch
Rabbi Ishmael ben Elisha
High Priest

Chapter 1

4 Forthwith the Holy One, blessed be He, sent to me Metatron, his Servent ('Ebed) the angel, the Prince of the Presence, and he, spreading his wings, with great joy came to meet me so as to save me from their hand

5. And he took me by his hand in their sight saying to me:

"Enter in peace before the high and exalted King and behold the picture of the Merkaba".

6. Then I entered the seventh Hall, and led me to the camp(s) of Shekina and placed me before 6th Holy One, blessed be He, to behold the Merkaba.

7. As soon as the princes of the Merkaba and flaming Seraphim perceived me. Instantly trembling and shuddering seized me and I fell down and was benumbed by the radiant image of their eyes and the splendid appearance of their faces; until the Holy One, blessed be He, rebuked them saying:

8. "My servants, my Seraphim, my Kerubim and my 'Ophanniml Cover your eyes before Ishmael, my son, my friend, my beloved one and my glory, that tremble not nor shudder!"

9. Forthwith Metatron the Prince of the Presence, came and restored my spirit and put me upon my feet.

Chapter 2

Rabbi Ishmael said:

1. In that hour the eagles of the Merkaba, the flaming 'Ophannim and the Seraphim of consuming fire asked Metatron, saying to him:

2. "Youth! Why sufferest thou one born of woman to enter and behold the Merkaba? From which nation, from which tribe is the one? What is his character?"

3. Metatron answered and said to them:

"From the nation of Israel whom the Holy One, blessed be He, chose for his people from among seventy tongues (nations), from the tribe of Levi, whom he set aside a contribution to his name and from the see of Aaron whom the Holy One, blessed be He, did choose for his servant and put upon him the crown of priesthood on Sinai".

4. Forthwith they spoke and said:

"Indeed this one is worthy to behold the Merkaba." And they said:

"Happy is the people that is in such a case!"

Chapter 3

Rabbi Ismael said:

1. In that hour I asked Metatron, the angel, the Prince of Presence:

"What is thy name?"

2. He answered me:

"I have seventy names, corresponding to the seventy tongues of the world and all of them are based upon the name Metatron, angel of the Presence; but my King calls me 'Youth' (Na'ar)."

Chapter 4

Rabbi Ishmael said:

1. I asked Metatron and said to him:

"Why art thou called by the name of thy Creator, by seventy names? Thou art greater than all the princes, higher than all the angels, beloved more than all servants, honored above all the mighty ones in kingship, greatness and glory: why do they call thee 'Youth' in the high heavens?"

2. He answered and said to me:

"Because I am Enoch, the son of Jared.

3. For when the generation of the flood sinned and were confounded in their deeds. saying unto God:

"Depart from us, for we desire not the knowledge of thy ways"

[Job 21:7 Wherefore do the wicked live, become old, yea, wax mighty in power? 8 Their seed is established in their sight with them, and their offspring before their eyes. 9 Their houses are safe, without fear, neither is the rod of God upon them. 10 Their bull gendereth, and fails not; their cow calveth, and casteth not her calf. 11 They send forth their little ones like a flock, and their children dance. 12 They sing to the timbrel and harp, and rejoice at the sound of the pipe. 13 They spend their days in prosperity, and peacefully they go down to the grave. 14 Yet they said unto God:

'Depart from us; for we desire not the knowledge of Thy ways. 15 What is the Almighty, that we should serve Him? And what profit should we have, if we pray unto Him?

16 Lo, their prosperity is not in their hand; the counsel of the wicked is far from me. 17 How oft is it that the lamp of the wicked is put out? that their calamity comes upon them? {N} that He distributes pains in His anger? 18 That they are as stubble before the wind, and as chaff that the storm steals away?]

then the Holy One, blessed be He, removed me from their midst to be a witness against them in the high heavens to all the inhabitants of the world, that they may not say:

"The Merciful One is cruel."

[Psalms 103:8 The LORD is full of compassion and gracious, slow to anger, and plenteous in mercy. 9 He will not always contend; neither will He keep His anger for ever. 10 He hath not dealt with us after our sins, nor requited us according to our iniquities. 11 For as the heaven is high above the earth, so great is His mercy toward them that fear Him. 12 As far as the east is from the west, so far hath He removed our transgressions from us. 13 Like as a father hath compassion upon his children, so hath the LORD compassion upon them that fear Him.]

4. What sinned all those multitudes, their wives, their sons and their, daughters, their horses, their mules and their cattle and their property, and all the birds of the world, all of which the Holy One blessed be He, destroyed from the world together with them in the waters of the flood?

5. Hence the Holy One, blessed be He, lifted me up in their lifetime before their eyes to be a witness against them to be a future world. And the Holy One, blessed be He, assigned me for a prince and a ruler among the ministering angels.

6. In that hour three of the ministering angels, 'Uzza, 'Azza and 'Azzael came forth and brought charges against me in the high heavens, saying before the Holy One, blessed be He:

"Said not the Ancient Ones (First Ones) rightly before Thee:

"Do not create man!" The Holy One, blessed be He, and said to unto them:

"I have made and I will bear, yea, I will carry and will deliver

[Great Isaiah Scroll 46:3 Listen to me, house of Jacob, and all the remnant of the house of Israel, carried from birth, and borne from the womb:

Even till old age I am he, and even till I have grown gray I will carry you. It is I who have made, and I who will bear, and I who will carry and save.]

7. As soon as they saw me, they said before Him:

"Lord of the Universe! What is this one that he should ascend to the height of heights? Is not he one from among the sons of [the sons of] those who perished in the days of the Flood? What does he in the Raqia (expanse or sky)?"

8. Again, the Holy One, blessed be He, answered and said to them:

"What are ye, that enter and speak in my presence? I delight in this one more than all of you, and hence he shall be a prince and a ruler over you in the high heavens.

9. Forthwith all stood up and went out to meet me, prostrated themselves before me and said:

"Happy are thou and happy is thy father for thy Creator does favour thee."

10. And because I am small and a youth among them in days, months and years, therefore they call me "Youth" (Na'ar).

Chapter 10

Rabbi Ishmael said:

Metatron, the Prince of the Presence, said to me:

1. All these things the Holy One, blessed be He made for me:

He made me a Throne, similar to the Throne of Glory.

[1 Kings 22: 19 I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left.]

[Great Isaiah Scroll 6:1 In the year that king Uzziah died I saw my Lord sitting on his throne, high and exalted, and the skirts of his robe filled the temple. 6:2 Seraphs stood above him, each with six wings. With two they covered their face, with two they covered their feet, and with two they flew. 6:3 They called to each other: 'Holy, holy is the LORD of hosts:

the whole earth is full of his glory.'

6:4 The foundations of the thresholds shook when they called, and the house was full of smoke. 6:5 Then I said, 'Woe is me! for I am lost; because I am a man of unclean lips, and I live among a people of unclean lips. [in]deed my eyes have seen the King, the LORD of hosts.' 6:6 Then one of the seraphs flew to me, holding a live coal in his hand, which he had taken fr[o]m the [altar] with tongs. 6:7 and he said behold this has touched your lips and it has been turned your iniquity away and your sins have been forgiven. 6:8 And I heard the voice of my Lord saying, 'Whom will I send, and who will go for us?' Then I said, 'Here am I; send me.' 6:9 So he said, 'Go, and say to this people: Hear indeed, but do not understand; see indeed, but do not comprehend. 7:1 Make the heart of this people fat, dull their ears, and blind their eyes; so they do not see with their eyes, or hear with their ears, with their heart understand, or turn back and be healed.']

And he spread over me a curtain of splendor and brilliant appearance, of beauty, grace and mercy, similar to the curtain of the Throne of Glory; and on it were fixed all kings of lights in the universe.

2. And He placed it at the door of the Seventh Hall and seated me on it.

3. And the herald went forth into every heaven, saying:

"This is Metatron, my servant. I have made him into a prince and a ruler over all princes of my kingdoms and over all the children of heaven, except the eight great princes, the honored and revered ones who are called YHWH, by the name of their King.

[Daniel 12:1 And at that time shall Michael stand up, the great prince who stands for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book. ]

4. And every angel and every prince who has a word to speak in My presence (before me) shall go into his presence (before him) and shall speak to him (instead).

5. And every command that He utters to you in My name do ye observe and fulfill. For the Prince of Wisdom of heavenly things and earthy things, in the wisdom of this world and the world to come.

6. Moreover, I have set him over all the treasuries of the palapes of Araboih and over all thr stores of life that I have in the high heavens.

Chapter 12

Rabbi Ishmael said:

Metatron, the Prince of the Presence, said to me:

"By reason of the love with which the Holy One, blessed be He, loved me more than all the children of heaven, He made me a garment of glory on which were fixed all kinds of lights, and He clad me in it.

2. And He made me a robe of honor on which were fixed all kinds of beauty, splendor, brilliance and majesty.

3. And he made me a royal crown in which were fixed forty-nine costly stones like unto the light of the globe
of the sun.

4. For its splendor went forth in the four quarters of the 'Araboth Raqia', and in (through) the seven heavens, and in the four quarters of the world. And he put it on my head.

5. And he called me THE LESSER YHWH in the presence of all His heavenly household; as it is written "For my name is in him."

[Exodus 23:20 Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. 23:21 Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him. 23:22 But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.

Adonai on His Throne of Glory




The Great Isaiah Scroll

Chapter 63

63:7 I will recount the gracious deeds of the LORD, the praiseworthy acts of the LORD, in accordance with all the LORD has done for us, and the great goodness to the house of Israel that he has shown them according to his mercy, according to the abundance of his steadfast love.

63:8 For he said, Surely they are my people, children who will not act falsely, and so He became their savior.

63:9 In all their distress he was not distressed, but the angel of his presence that saved them; in his acts of love and in his pity he redeemed them; he carried them and lifted them up all the days of old.

63:10 Yet they rebelled and grieved his holy spirit; so he changed and became their enemy, and he himself fought against them.

63:11 Then they remembered the days of old, of Moses his servant. Where is the one who brought up out of the sea the shepherds of his flock? Where is the one who set his holy spirit among them,

63:12 and who made his glorious arm march at Moses' right hand, who divided the waters before them to win an everlasting name,

63:13 who led them through the depths? Like a horse in the open desert they did not stumble;

63:14 like cattle that go down into the plain, the spirit of the LORD gave them rest. For you led your people, to win for yourself a glorious name.

63:15 Look down from heaven, and see from your holy and glorious dwelling. Where are your zeal and your might? The yearning of your heart and your compassion? They are withheld from me.

63:16 But you are our father, and Abraham does not know us and Israel has not acknowledged us; you are he, O LORD, our father, our Redeemer from long ago is your name.

63:17 Why, O LORD, do you make us stray from your ways and harden our hearts, so that we do not fear you? Come back for the sake of your servants, for the sake of the tribes that are your heritage.

63:18 For a long time we have been like those whom you do not rule, like those who are not called by your name.

64:1 O that you would tear open the heavens and come down, so that the mountains would quake at your presence-

64:2 as when fire kindles brushwood and the fire causes water to boil-to your adversaries to make known your name, to your adversaries before you, so that the nations might quake at your presence!.

64:3 When you did awesome deeds that we looked for, you came down, the mountains quaked before you.

64:4 Since ancient times no one has heard, and no ear has perceived, and no eye has seen any God besides you, who acts on behalf of those who wait for him.

64:5 You meet those who gladly do right, those who remember you in your ways. See, you were angry, and we sinned against them for a long time, but we will be saved.

64:6 All of us have become like one who is unclean; all, all our righteous acts are like a polluted cloth. And we all shrivel up like a leaf, and like the wind our iniquities sweep us away.

64:7 There is no one who calls on your name or strives to take hold of you; for you have hidden your face from us, and have given us into the hand of our iniquity.

64:8 But as for you, O LORD, you are our Father; and we are clay, and you are our potter; we are all the work of your hands.

64:9 Do not be angry beyond measure, O LORD, and do not remember our iniquity for a long time. Please look now, we are all your people.

Let us view the differences the Great Isaiah Scroll and the Targum of Palestine.

63:8 For he said, Surely they are my people, children who will not act falsely, and so He became their savior.

63:9 In all their distress he was not distressed, but the angel of his presence that saved them; in his acts of love and in his pity he redeemed them; he carried them and lifted them up all the days of old.

The Great Isaiah Scroll states because Israel was good, Hashem became the Savior and sent his angel of His presence to save them.

8.And He said, Surely, they are my people, children that will not lie: and His Word became their salvation.

9. Whenever they sinned against Him, that He might have brought them distress, He did not distress them; but an angel was sent from Him, who in His mercy redeemed them; and in His compassion, behold, He delivered them; and He bare them, and carried them all the days of old.

The Targum of Palestine states because Israel spoke the the truth Hashem's holy name became their salvation and he sent down his angel to redeem them.

64:5 You meet those who gladly do right, those who remember you in your ways. See, you were angry, and we sinned against them for a long time, but we will be saved.

The Great Isaiah Scroll shows confidence that the Jews will be saved in the future.

64:4 The works of our righteous fathers were acceptable in Thy sight, who rejoiced to do Thy will in truth and in righteousness: in the way of Thy goodness and mercy they remembered Thy fear whenever Thy wrath from Thy presence was upon us, because we had sinned: on account of the works of our righteous fathers, we have been saved.

The Targum of Palestine states the Jews are already have been saved.

 

Now let's review an authentic Targum of Rabbi Jonahan Ben Uzziel.

The Chaldee Paraphrase on The Prophet Isaiah

Translated by Rev. C. W. H. Pauli 1871

63:7. The prophet said, I will mention loving-kindness of the Lord according to all that the the Lord has bountifully with us, and His goodness toward the house of Israel, which He has bestowed upon them according to His mercies, and according to the multitude of His loving-kindness.

8.And He said, Surely, they are my people, children that will not lie:

and His Word became their salvation.

9. Whenever they sinned against Him, that He might have brought them distress, He did not distress them; but
an angel was sent from Him, who in His mercy redeemed them; and in His compassion, behold, He delivered them; and He bare them, and carried them all the days of old.

10. But they rebelled against the word of His holy prophets, and blasphemed, and His Word became their enemy, and He waged war against them.

11. And He had compassion for the glory of His name, because of the remembrance of His goodness of old, the mighty works, which He did by the hands of Moses for His people; lest the Gentiles should say, Where is He that brought them up out of the sea? Where is He that led them through the wilderness, as a Shepard his flock? Where is He that made the word of His holy prophets to dwell amongst them?

12. That led them by the right hand of Moses, the arm of His glory, dividing the waters of the Red Sea before them," to make Himself and everlasting name?

13. That led them through the depths as a horse that stumbles not in the plain? thus they stumbled not.

14. As a beast is led in a plain. the Word of the Lord led them; so didst Thou lead Thy people to make Thyself a glorious name.

15. Look down from heaven, and reveal Thyself from the habitation of Thy holiness and of Thy glory: where is Thy vengeance, and Thy great might? the multitude of Thy mercies and Thy compassion towards me are
restrained.

16 For Thou art He, whose mercies towards us are as many as a father's towards his children:

for Abraham hath not brought us out of Egypt, and Israel hath not wrought for us wonderful works in the wilderness; Thou are the Lord; Thy mercies towards us are many, like a father's towards his children, O, our
Redeemer; Thy name is from everlasting.

17 Why has Thou cast us off, O Lord. that we should go astray from the paths which are right in Thy sight, as the nations which have no part in the instruction of Thy law? Our heart is not turned away from Thy fear:

return Thy Shekinah unto Thy people, for the sake of Thy righteous servants, unto whom Thou has sworn by Thy Word to make the tribes amongst them Thine inheritance.

18. The people of Thy holiness have possessed Thy sanctuary but a little time, our adversaries have trodden it
down.

19. We are Thy people that were of old:

not unto the Gentiles has Thou given the doctrine of Thy law, neither is Thy name invoked upon them; not unto them hast Thou inclined the heavens and revealed Thyself; the mountains quaked before Thee.

64:1 When Thou did send forth Thine anger like fire in the days of Elijah, the sea was melted, the waters were like flames of fire, to make Thy name known to the enemies of Thy people, that the nations may tremble at Thy presence.

2. When Thou did wonderful things, which we expected not, Thou did reveal Thyself; the mountains trembled at Thy presence.

3. And since the world was, ear hath not heard the report of such mighty deeds, no hearkened the speech of rapture, nor hath eye seen, what Thy people saw, the Shekinah of Thy glory, O Lord; for there is none besides Thee, who will do such things for Thy righteous people, who were of old; who hope for Thy salvation.

4. The works of our righteous fathers were acceptable in Thy sight, who rejoiced to do Thy will in truth and in righteousness:

in the way of Thy goodness and mercy they remembered Thy fear whenever Thy wrath from Thy presence was upon us, because we had sinned:

on account of the works of our righteous fathers, we have been saved.

5. But we are all as an unclean thing; all our rigorousness are as an abominable garment, and we all do fade as the fading of a leaf; and because of our sins, we are taken away as by the wind.

6. And there is none that prays in Thy name will to lay hold on Thy fear; Thou hast taken away the fear of Thy Shekinah from us, and Thou has delivered us to the power of our sins.

7. And Thy mercies, O Lord have been as many upon us as a father's upon his children; we are the clay, and Thou has formed us, and we all are the work of Thy hand.

8. Let there not be, O Lord, ver sore wrath from Thee against us, neither remember iniquities forever:

behold, it is revealed before Thee, that we are Thy people.

9. Thy holy cities have become a wilderness, Zion is a wilderness, Jerusalem has become a desolation.

10. The house of our holiness and our glory, where our fathers worshiped Thee, is burned up with fire:

and every place of our desire hath become a waste.

11. Wilt Thou refrain Thyself for these things, O Lord? And will Thou give prosperity forever to the wicked, who make us servile?

I find it interesting that the debate of whether Jews will be saved vs. Jews are already saved based on the works of their righteous ancestors is the same as whether Christians will be saved vs. Christians are already saved based on the works of Jesus Christ.

Does Faith in Hashem's word alone save us? Or does Faith and good works save us?

Metatron, the angel, the Prince of Presence depicted as a boy.



3 Enoch

7. "H, the God of Israel, is my witness in this thing, (that) when I revealed this secret to Moses, then all the hosts in every heaven on high raged against me and said to me:

8. "Why did you reveal this secret to son of man, born of woman, tainted and unclean, a man of a putrefying drop, the secret by which were created heaven and earth, the sea and the dry land, the mountains and hills, the rivers and springs, Gehenna of fire and hail, the Garden of Eden and the Tree of Life; and by which were formed Adam and Eve, and the cattle, and the wild beasts, and fowl of the air, and the fish of the sea, and Behemoth and Leviathan, and the creeping things, the worms, the dragons of the sea, and the creeping things of the deserts; and the Tora and Wisdom and Knowledge and Thought and the Gnosis of things above and the fear of heaven. Why does thou reveal this to flesh and blood?"

I answered them:

"Because the Holy One, blessed be He, has given me authority. And furthermore, I have obtained permission from the high and exalted Throne, from which all the Explicit Names go forth with lightnings of fire and flaming chashmallim."

9. But, they were not appeased, until the Holy One, blessed be He, rebuked them and drove them away with rebuke from before him, saying to them:

"I delight in, and have set my on, and have entrusted and committed unto Metatron, my Servant, alone, for his One (unique) among all the children in heaven."

10. And Metatron brought them out from his house of treasuries and committed them to Moses, and Moses to Joshua, and Joshua to the elders, and the elders to the prophets and the prophets to the men of the Great Synagogue; and the men of the Great Synagogue to Ezra and Ezra the Scribe to Hillel the elder, and Hillel the elder to Rabbi Abbahu and Rabbi Abbahu to Rabbi Zera, and Rabbi Zera to the men of faith, and the men of faith (committed them) to give warning and to heal by them all diseases that rage in the world, as it written):

"If thou wilt diligently hearken to the voice of the Lord, thy God, and wilt do that which is right in his eyes, and wilt give ear to his commandments, and keep all his statues, I will put none of the diseases upon thee, which I have put on the Egyptians:

for I am the Lord, that heals thee.

[Exodus 15:24 And the people murmured against Moses, saying: 'What shall we drink?' 15:25 25 And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordinance, and there He proved them; and He said: 'If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that heals thee.' {S} 27 And they came to Elim, where were twelve springs of water, and three score and ten palm-trees; and they encamped there by the waters. ]

Exodus reveals that Faith in Hashem's word alone would not save the Israelites for harm. The Israelites had to follow all Hashem's commands and statutes to gain his protection.

The above statement in 3 Enoch reveals that if Israel follows Metatron as Hashem's messenger, then Hashem will fight their battles and protect them from diseases. The Israelite nation will physically remain pure, if their minds and hearts stay pure.

The question here is whether Metatron was Hashem's messenger.

Metatron on His Throne of Glory. Apostasy? You decide.



MERKABAH one of the eight great angelic princes of the throne of judgement who ranks higher than Metatron? Apostasy? You decide.

As a Catholic I was taught that it was Jesus Christ the son of man, that was the unique one in Heaven that was glorified by Hashem and rules over all angels and children in heaven. It is Jesus words and deeds that brought salvation to all mankind. It is Jesus Christ that is the Son of Hashem.

 

Jesus on His Throne of Glory

 

The Apostles Paul and Silas revealed salvation comes by believing in the Lord Jesus Christ and learning his holy words. Acts states believing in Jesus is tied to believing in G-d.

 

Acts 16

16:25 About midnight Paul and Silas were praying and singing hymns to God, and the rest of the prisoners were listening to them.

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds of all the prisoners came loose.

16:27 When the jailer woke up and saw the doors of the prison standing open, he drew his sword and was about to kill himself, because he assumed the prisoners had escaped.

16:28 But Paul called out loudly, “Do not harm yourself, for we are all here!”

16:29 Calling for lights, the jailer rushed in and fell down trembling at the feet of Paul and Silas.

16:30 Then he brought them outside and asked, “Sirs, what must I do to be saved?”

16:31 They replied, “Believe in the Lord Jesus and you will be saved, you and your household.”

16:32 Then they spoke the word of the Lord to him, along with all those who were in his house.

16:33 At that hour of the night he took them and washed their wounds; then he and all his family were baptized right away.

16:34 The jailer brought them into his house and set food before them, and he rejoiced greatly that he had come to believe in God, together with his entire household.

16:35 At daybreak the magistrates sent their police officers, saying, “Release those men.”

16:36 The jailer reported these words to Paul, saying, “The magistrates have sent orders to release you. So come out now and go in peace.”

16:37 But Paul said to the police officers, “They had us beaten in public without a proper trial – even though we are Roman citizens – and they threw us in prison. And now they want to send us away secretly? Absolutely not! They themselves must come and escort us out!”

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas were Roman citizens

16:39 and came and apologized to them. After they brought them out, they asked them repeatedly to leave the city.

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then departed.

Did faith save the jailer from harm or save his soul from damnation? Or both.

 

Every generation until the coming of our Lord must forgive the Jews of the past for crucifying Jesus. We must remember Jesus was a Jew himself. And Jesus mission was focused on teaching Apostles the Word of Hashem. The Apostles were Jews. And their mission spread the word of Jesus what one must do to received by Hashem to other Jews like themselves and the gentiles of the world. If one fears Hashem and does what is right is welcomed by receiving Hashem's Holy Spirit and made ritually clean. This is baptism.

 

It is right to give Jesus, Hashem's sacrificial lamb thanks and praise. It is right to believe that Hashem gives him the power to judge the living and the dead. It is right to believe that Jesus is our eternal priest to Our Father Hashem who has been given the power to forgive our sins. It is right to Fear Hashem the Creator and Destroyer over all.

 

I believe that Jews and Christians know that Jesus is not Enoch.

I believe that Jews and Christians know that Jesus is not Metatron.

I believe that Jews and Christians know that Jesus did not teach about or mention Metatron.

I believe that Christians know that Moses and the Prophets did not mention Metatron.

I believe that Christians know that the bible does not mention Metatron.

 

The Talmud mentions Metatron, but the Hebrew bible does not.

 

Commonalities

 

Jesus Christ and Metatron are considered the living word of Hashem.

Jesus Christ and Metatron are glorified by God.

 

Preference

 

Jews believe that they are preferred by Hashem, because He made an exclusive covenant with the Israel. A Jewish baby has the potential to be resurrected if they fear Hashem and follow his words given to Moses.

 

Christians believe that they are preferred by Our Father, because Jesus made a covenant with all mankind. A Christian baby has the potential to be resurrected if they fear Hashem and follow his words given to Jesus.

 

Difference

 

Metatron is an Ambassador to Hashem and uses Hashem's holy name when speaking to mortals.

Jesus is Priest, Prophet, and King and uses his earthly name when speaking to mortals.

Jesus Christ is not an Angel. Enoch became the angel Metatron

Metatron is considered by Jews to be an angel.

Metatron is not considered by Jews and Christians to be the Holy Spirit.

 

Take a break and listen to "Jesus, King of Angels" by Fernando Ortega. I find it soothing when I have trouble falling asleep.

 

 

Do all Jews believe Enoch is Metatron? I do not know at this point.

[Luke_Wilbur]

The Didache

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

The Genesis Apocryphon, originally called the Apocalypse of Lamech and labeled 1QapGen, is one of the original seven Dead Sea Scrolls discovered in Cave 1 near Qumran in the West Bank. Composed in Aramaic, this document consists of four sheets of leather, and is the least well preserved document of the original seven.

An online translation of the Genesis Apocryphon has been made available by the University of North Carolina, Charlotte Blumenthal Professor of Judaic Studies John C. Reeves. The Genesis Apocryphon describes Enoch more as a favored Prophet and grandfather to Lamech. And father to Methuselah. There is no mention of Enoch or Metatron.

Translation Of 1Q Genesis Apocryphon II-XIX

Prepared in consultation with the photographic images SHR 4445-4453; 7301-2A-7322 reproduced in The Dead Sea Scrolls on Microfiche: A Comprehensive Facsimile Edition of the Texts from the Judean Desert (ed. E. Tov and S. J. Pfann; Leiden: IDC and E. J. Brill, 1993). I have also used the transcriptions of J. A. Fitzmyer, The Genesis Apocryphon of Qumran Cave I: A Commentary (2d rev. ed.; Rome: Biblical Institute Press, 1971); B. Jongeling, C. J. Labuschagne, and A. S. van der Woude, Aramaic Texts from Qumran (Semitic Study Series 4; Leiden: Brill, 1976), 77-119; J. C. Greenfield and E. Qimron, “The Genesis Apocryphon Col. XII,” Abr-Nahrain Supplement 3 (1992): 70-77; M. Morgenstern, E. Qimron, and D. Sivan, “The Hitherto Unpublished Columns of the Genesis Apocryphon,” Abr-Nahrain 33 (1995): 30-54; The Dead Sea Scrolls Study Edition (2 vols.; ed. F. García Martínez and E. J. C. Tigchelaar; Leiden: Brill, 1997-98), 1:26-48.

[xxx … ] enclose conjectural restorations or illegible damage
(xxx) enclose words not present in the text but which improve the English sense
vacat signals blank spacing deliberately left by the scribe

(col. 1)

(col. 2)

Then I considered whether the pregnancy was due to the Watchers and Holy Ones, or (should be ascribed) to the Nephil[im], and I grew perturbed about this child. vacat

Then I, Lamech, became afraid and went to Batenosh, [my] w[ife … saying, “Dec]lare [to me] by the Most High, by the Lord of Greatness, by the E[ternal] King [whether the child comes from the] heavenly beings! Everything will you truthfully tell me, whether [ … … ] you will tell me without lies: is this [ … … swear] by the Eternal King until you speak truthfully to me and not with lies [ … ].” Then Batenosh my wife spoke with me forcefully. [she we]pt and said, “O my brother and master, recall for yourself my pregnancy [ … … ] marital relations, and my breath within its sheath (?). (Can) I truthfully [tell you] everything?” [ … … ] then I was perturbed even more. vacat

When Batenosh my wife noticed that my face had changed (its) expression [ … … ] then she gained control of her emotion(s) and spoke with me. She said to me, “O my master and [brother, recall for yourself] my pregnancy. I swear to you by the Great Holy One, by the Ruler of Hea[ven] that this seed is yours, that this pregnancy is from you, that from you is the planting of [this] fruit [and that it is] not from any alien, or from any of the Watchers, or from any heavenly being. Why has the appearance] of your face changed like this upon you? And (why) is it disfigured, and your spirit dejected like this? [ … for I] tell you (this) truthfully. vacat

Then I, Lamech, hurried to Methuselah, my father, and [communicated] all this to him [so that he might consult Enoch] his father, and come to know everything with certainty from him since he is loved and fav[ored by God, and with the Holy Ones] has his lot been apportioned, and (hence) they (God and the angels) reveal everything to him. vacat

When Methuselah heard [these things], he hurried to Enoch, his father, to learn from him the truth of the whole matter [ … … ] his approval, and he (Enoch?) had previously gone to Parvayyim. There he found E[noch his father, and] he said to Enoch, his father, “O my father and master, I have co[me] to you [ … … ] and I say to you to not be angry with me because I have come here to y[ou … … ] respect for you [ … …]”

(col. 3)

[… …missing first 2 lines, except for last two words …] and not for length […… ……] for during the days of Yared, my father [… … … …] sons [… …. … … … … …] and to you they will be [… … …] upon the whole of the earth [… … …] my land to this sea (?) [… … …] earth [… …] earth […] And now, go [… …] truthfully, not with lies [… … … … … …] he divided all the earth [… … 7 lines missing …] and for their labor […4-5 lines missing …].

(col.4)

from [… … …] they will rage and [… … …] for all eternity […] evil [… … … 7 lines missing …] I beheld the judicial sentence [… … …] great and the end [… … …] surface of the earth [ … 1 line missing] upon them [… …bottom half of column missing, perhaps 14-15 lines …]

(col. 5)

and he wrote [… …] vacat

And to you, Methuselah my son […] this child. Behold, when I Enoch [… …] and not from (the) heavenly beings, but rather from Lamech your son [……] and he is unlike [… …] instead [… …] Lamech your son feared his appearance [… …] truthfully believe that […] vacat

And now I say to you, my son, and I declare to you […] truthfully [… …] Go, speak to Lamech your son [… … …] and placed/cast it/him on the earth, and every deed of the heavenly beings [… … …] he lifted his face, and his eyes shone like the s[un … …] this child, fire (?) and [… … 2 lines missing …] Behold, then they were confused and [… … …] eternal [Lord?] they give [… …] they will commit many deeds of violence until [… … …] and ascending (?), and all the paths [… … …] And now I shall declare to you the mystery [… … to Lamech] your son declare this mystery [… … …] during his days … the deed [… … …] praised be the Lord of all [… … …] And when Methuselah heard [… … …] and with Lamech his son he spoke privately [… … …] And when I, Lamech, [… … …] he declared that he issued from me [… … …] vacat

Painting - The sons of God saw the Daughters of Men that they were fair

Maurice Greiffenhagen (born London, 15 Dec 1862, died 26 Dec 1931)

Museum voor Schone Kunsten, Gent



Seir or Edom representing the predecessors of Rome; Paran, those of Ishmael, Gen. XXI, 21.

The Rabbis held that God had given Noah seven commandments embracing the whole of natural religion: against (i) idol worship, (ii) blasphemy, (iii) bloodshed, (iv) adultery, (v) robbery, (vi) for the establishment of courts of justice, (vii) against eating the limb torn off a living animal. These were imposed on all men, Jews and non-Jews alike. V. Sanh. 56a ff. Cf. Maimonides' Guide for Perplexed, III, 48. Watch these two videos to get a better understanding of the Noahide commandments.

As a Christian, if I profess to a Jew, "Bless [name of Hashem], in the name of Jesus Christ, the son of [name of Hashem]" would that be defined as breaking the Noahide and Leviticus law of blaspheme?

Babylonian Talmud: Tractate Sanhedrin

Folio 56a

THE WHOLE DAY [OF THE TRIAL] THE WITNESSES ARE EXAMINED BY MEANS OF A SUBSTITUTE FOR THE DIVINE NAME, THUS, 'MAY JOSE SMITE JOSE.' WHEN THE TRIAL WAS FINISHED, THE ACCUSED WAS NOT EXECUTED ON THIS EVIDENCE, BUT ALL PERSONS WERE REMOVED [FROM COURT], AND THE CHIEF WITNESS WAS TOLD, 'STATE LITERALLY WHAT YOU HEARD. THEREUPON HE DID SO, [uSING THE DIVINE NAME]. THE JUDGES THEN AROSE AND RENT THEIR GARMENTS, WHICH RENT WAS NOT TO BE RESEWN. THE SECOND WITNESS STATED; I TOO HAVE HEARD THUS' [bUT NOT UTTERING THE DIVINE NAME], AND THE THIRD SAYS: 'I TOO HEARD THUS'.

GEMARA. It has been taught:

[The blasphemer is not punished] unless he 'blesses' the Name, by the Name. Whence do we know this? — Samuel said:

The Writ sayes, And he that blaspheme [nokeb] the name of the Lord … when he blaspheme the name of the Lord, shall be put to death.

[Levitcus 24:15 And thou shalt speak unto the children of Israel, saying:

Whosoever curses his God shall bear his sin. 24:16 And he that blaspheme the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blaspheme the Name, shall be put to death.]

How do you know that the word nokeb [used in the Hebrew] means a 'blessing'? — From the verse, How shall I curse [Ekkob] whom God hath not cursed;

[Numbers 23:4 And God met Balaam; and he said unto Him:

'I have prepared the seven altars, and I have offered up a bullock and a ram on every altar.'

23:5 And the LORD put a word in Balaam's mouth, and said:

'Return unto Balak, and thus thou shalt speak.'

23:6 And he returned unto him, and, lo, he stood by his burnt-offering, he, and all the princes of Moab. 23:7 And he took up his parable, and said:

From Aram Balak bringeth me, the king of Moab from the mountains of the East:

'Come, curse me Jacob, and come, execrate Israel.'

23:8 How shall I curse, whom God hath not cursed? And how shall I execrate, whom the LORD hath not execrated? 23:9 For from the top of the rocks I see him, and from the hills I behold him: lo, it is a people that shall dwell alone, and shall not be reckoned among the nations. 10 Who hath counted the dust of Jacob, or numbered the stock of Israel? Let me die the death of the righteous, and let mine end be like his!

11 And Balak said unto Balaam:

'What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.'

12 And he answered and said:

'Must I not take heed to speak that which the LORD puts in my mouth?']

whilst the formal prohibition is contained in the verse, thou shalt not revile (criticize) God.

[Exodus 22:27 Thou shalt not revile God, nor curse a ruler of thy people.]

But perhaps it means 'to pierce,' as it is written, [so Jehoiada the priest took a chest,] and bored [wa-yikkob] a hole in the lid of it, the formal injunction against this being the verses, Ye shall destroy the names of them [idols] out of that place. Ye shall not do so unto the Lord your God?

[Deuteronomy 7:25 The graven images of their gods shall ye burn with fire; thou shalt not covet the silver or the gold that is on them, nor take it unto thee, lest thou be snared therein; for it is an abomination to the LORD thy God.]

— The Name must be 'blessed' by the Name,

[Psalms 72:18 Blessed be the LORD God, the God of Israel, who only does wondrous things; 72:19 And blessed be His glorious name for ever; {N} and let the whole earth be filled with His glory. Amen, and Amen.]

which is absent here. But perhaps the text refers to the putting of two slips of parchment, each bearing the Divine Name, together, and piercing them both? — In that case one Name is pierced after the other. But perhaps it prohibits the engraving of the Divine Name on the Point of a knife and piercing therewith [the Divine Name written on a slip of parchment]? — In that case, the point of the knife pierces, not the Divine Name. But perhaps it refers to the pronunciation of the ineffable Name (tetragrammaton), as it is written, And Moses and Aaron took these men which are expressed [nikkebu] by their names;

[Numbers 1:17 And Moses and Aaron took these men that are pointed out by name.]

the formal prohibition being contained in the verse, Thou shalt fear the Lord thy God?

[Deuteronomy 10:20 Thou shalt fear the LORD thy God; Him shalt thou serve; and to Him shalt thou cleave, and by His name shalt thou swear.]

— Firstly, the Name must be 'blessed' by the Name, which is absent here; and secondly, it is a prohibition in the form of a positive command, which is not deemed to be a prohibition at all. An alternative answer is this:

The Writ saith, [And the Israelitish woman's son] blasphemed wa-yikkob [and cursed],

[Leviticus 2:10 And the son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelite woman and a man of Israel strove together in the camp. 2:11 And the son of the Israelite woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan. 2:12 And they put him in ward, that it might be declared unto them at the mouth of the LORD. {P} 2:13 And the LORD spoke unto Moses, saying:

2:14 'Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.]

proving that blasphemy [nokeb] denotes cursing. But perhaps it teaches that both offenses must be perpetrated? You cannot think so, because it is written, Bring forth him that hath cursed, and not 'him that hath blasphemed and cursed', proving that one offense only is alluded to.

Our Rabbis taught:

[Any man that curses his God, shall bear his sin.

[Leviticus 24:15 And thou shalt speak unto the children of Israel, saying:

Whosoever curses his God shall bear his sin. 24:16 And he that blasphemes the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemes the Name, shall be put to death.]

It would have been sufficient to say], 'A man, etc:' What is taught by the expression any man? The inclusion of heathens, to whom blasphemy is prohibited just as to Israelites, and they are executed by decapitation; for every death penalty decreed for the sons of Noah is only by decapitation.

Now, is [the prohibition of blasphemy to heathens] deduced from this verse? But it is deduced from another, viz., The Lord, referring to the 'blessing' of the Divine Name. —

R. Isaac the smith replied; This phrase ['any man'] is necessary only as teaching the inclusion of substitutes of God's name, and the Baraitha is taught in accordance with R. Meir's views For it has been taught:

Any man that curses his God shall bear his sin.

Why is this written? Has it not already been stated, And he that blasphemes the name of the Lord, he shall surely be put to death? Because it is stated, And he that blasphemes the name of the Lord shall surely be put to death, I might think that death is meted out only when the ineffable Name is employed. Whence do I know that all substitutes [of the ineffable Name] are included [in this law]? From the verse, Any man that curses his God — shewing culpability for any manner of blasphemy [even without uttering the Name, since the Name is not mentioned in this sentence]: this is the view of R. Meir. But the Sages maintain:

[blasphemy] with use of the ineffable Name, is punishable by death:

with the employment of substitutes, it is the object of an injunction. [but not punishable by death].

This view [of R. Isaac the smith] conflicts with that of R. Miyasha; for R. Miyasha said:

If a heathen [son of Noah] blasphemed, employing substitutes of the ineffable Name, he is in the opinion of the Sages punishable by death.

Why so? — Because it is written, as well the stranger, as he that is born in the land [when he blasphemes the name of the Lord, shall be put to death]. This teaches that only the stranger [i.e.. a proselyte], and the native [i.e., a natural born Israelite] must utter the ineffable Name; but the heathen is punishable even for a substitute only.

But how does R. Meir interpret the verse, 'as well the stranger, as he that is born in the land'? — It teaches that the stranger and citizen are stoned, but a heathen is decapitated. For I would think, since they are included [in the prohibition], they are included [in the manner of execution too]:

hence we are taught otherwise. Now how does R. Isaac the smith interpret the verse, 'as well the stranger, as he that is born in the land', on the view of the Rabbis? — It teaches that only a stranger and a native must revile the Name by the Name, but for a heathen this is unnecessary. Why does the Torah state any man? — The Torah employed normal human speech.

Our Rabbis taught:

seven precepts were the sons of Noah commanded: social laws; to refrain from blasphemy, idolatry; adultery; bloodshed; robbery; and eating flesh cut from a living animal.

While he was on earth, Jesus never cursed or criticized Our Father. Jesus also told his disciples to listen and follow the Jewish Sages since they held the judgement seat of Moses. But, Jesus did criticized and condemn Jewish Sages living during his presence on earth. Our Lord Jesus was tortured and crucified under false charges that He practiced sorcery and enticed Israel to apostasy.

Luke 22

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. Then they led Jesus away to their council

22:67 and said, “If you are the Christ, tell us.” But he said to them, “If I tell you, you will not believe,

22:68 and if I ask you, you will not answer.

22:69 But from now on the Son of Man will be seated at the right hand of the power of God.”

22:70 So they all said, “Are you the Son of God, then?” He answered them, “You say that I am.”

22:71 Then they said, “Why do we need further testimony? We have heard it ourselves from his own lips!”

Jews have had to be on guard against any corruptible displays of magic and idolatry. This is why they do not like displays of the cross or pictures of Jesus. But, some of them do display amulets to ward off evil as I previously discussed.

Deuteronomy 18

18:9 When you enter the land the Lord your God is giving you, you must not learn the abhorrent practices of those nations.

18:10 There must never be found among you anyone who sacrifices his son or daughter in the fire, anyone who practices divination, an omen reader, a soothsayer, a sorcerer,

18:11 one who casts spells, one who conjures up spirits, a practitioner of the occult, or a necromancer.

18:12 Whoever does these things is abhorrent to the Lord and because of these detestable things the Lord your God is about to drive them out from before you.

18:13 You must be blameless before the Lord your God.

18:14 Those nations that you are about to dispossess listen to omen readers and diviners, but the

Lord your God has not given you permission to do such things.

Deuteronomy 29

29:16 (For you know how we lived in the land of Egypt and how we crossed through the nations as we traveled.

29:17 You have seen their detestable things and idols of wood, stone, silver, and gold.)

29:18 Beware that the heart of no man, woman, clan, or tribe among you turns away from the Lord our God today to pursue and serve the gods of those nations; beware that there is among you no root producing poisonous and bitter fruit.

29:19 When such a person hears the words of this oath he secretly blesses himself and says, I will have peace though I continue to walk with a stubborn spirit. This will destroy the watered ground with the parched.

29:20 The Lord will be unwilling to forgive him, and his intense anger will rage against that man; all the curses written in this scroll will fall upon him and the Lord will obliterate his name from memory.

29:21 The Lord will single him out for judgment from all the tribes of Israel according to all the curses of the covenant written in this scroll of the law.

29:22 The generation to come your descendants who will rise up after you, as well as the foreigner
who will come from distant places will see the afflictions of that land and the illnesses that the Lord has brought on it.

29:23 The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord destroyed in his intense anger.

29:24 Then all the nations will ask, Why has the Lord done all this to this land? What is this fierce, heated
display of anger all about?

29:25 Then people will say, Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt.

29:26 They went and served other gods and worshiped them, gods they did not know and that he did not permit them to worship.

29:27 That is why the Lords anger erupted against this land, bringing on it all the curses written in this scroll.

29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.

29:29 Secret things belong to the Lord our God, but those that are revealed belong to us and our descendants forever, so that we might obey all the words of this law.

The Isaiah that Christians follow knew that the righteous Lamb of Hashem would have suffer the ignorant punishment by the children of Israel. This was the will of Hashem have His righteous Lamb willingly sacrifice himself to acquit the sins of His rebellious children.

Isaiah 53

53:2 He sprouted up like a twig before God, like a root out of parched soil; he had no stately form or majesty that might catch our attention, no special appearance that we should want to follow him.

53:3 He was despised and rejected by people, one who experienced pain and was acquainted with illness; people hid their faces from him; he was despised, and we considered him insignificant.

53:4 But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by God, and afflicted for something he had done.

53:5 He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.

53:6 All of us had wandered off like sheep; each of us had strayed off on his own path, but the Lord caused the sin of all of us to attack him.

53:7 He was treated harshly and afflicted, but he did not even open his mouth. Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth.

53:8 He was led away after an unjust trial – but who even cared? Indeed, he was cut off from the land of the living; because of the rebellion of his own people he was wounded.

53:9 They intended to bury him with criminals, but he ended up in a rich man’s tomb,
because he had committed no violent deeds, nor had he spoken deceitfully.

53:10 Though the Lord desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life, and the Lord’s purpose will be accomplished through him.

53:11 Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. “My servant will acquit many, for he carried their sins.

53:12 So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many

and intervened on behalf of the rebels.”

The Isaiah that Rabbi Jonathan Ben Uziel paraphrased declares the the invading nations are the Lamb, the Messiah will have slaughtered as a sin atonement for Hashem and vengeance for Israel.. Like Moses the future Messiah will remove the invading nations from ruling the children of Israel. And all the wicked shall be thrown into Hell.

The Chaldee Paraphrase on The Prophet Isaiah

Chapter LIII (53)

1. Who has believed this our report? and whom is the now the power of the arm of the Lord revealed?

2. The righteous shall be great before Him, behold, like branches that bud; and like a tree which sends forth it roots by the streams of water, thus shall the generation of the just multiply in the land, which hath need of Him.

3. His visage shall not be the visage of a common person, neither His fear the fear of a plebeian; but a holy brightness shall be His brightness, that every one who sees Him shall contemplate Him.

4. Although He shall be in contempt; yet He shall cut off the glory of all the wicked, they shall be weak and wretched. Lo, we are in contempt and not esteemed, as a man of pain and appointed sickness, as if He had removed the face of His Shekinah from us.

5. Therefore He shall pray for our sins, our iniquities for His sake shall be forgiven us; for we are considered crushed, smitten of the Lord, and afflicted.

6. He shall build the house of the sanctuary, which has profaned on account of our sins; He was delivered over on account of our iniquities, and through His doctrine peace shall be multiplied upon us. and through the teaching of His words our sins shall be forgiven us.

7. All we like sheep have been scattered, every one of us has turned his own way; it pleased the Lord to forgive the sins of all of us for His sake.

8. He shall pray and He shall be answered, yea, before He shall open His mouth, He shall be heard; He shall deliver over the mighty of the nations as a lamb to the slaughter, and like a sheep before her shearers is dumb, none shall in His presence open his mouth, or speak a word.

9. He shall gather our captives from affliction and pain, and who shall be able to narrate the wonderful works which shall be done for us in His days? He shall remove the rule of the nations from the land of Israel, the sins which my people have committed have come upon them.

10. And he shall deliver the wicked into hell, and the riches of treasures which they got by violence unto death of Abaddon, that they who commit sin shall not remain, and they should not speak folly with their mouth.

11. And it was the pleasure of the Lord to refine and to purify the remnant of His people, in order to cleanse their souls from sin, they might see the kingdom of their Messiah, that their sons and daughters might multiply, and prolong their days, and those that keep the law of the Lord shall prosper through His pleasure.

12. He shall deliver their souls from the servitude of the nations, they shall see vengeance upon their enemies;

[Deuteronomy 32:35 Vengeance is Mine, and recompense, against the time when their foot shall slip; for the day of their calamity is at hand, and the things that are to come upon them shall make haste. 32:36 For the LORD will judge His people, and repent Himself for His servants; when He sees that their stay is gone, and there is none remaining, shut up or left at large. 32:37 And it is said:

Where are their gods, the rock in whom they trusted; 32:38 Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? let him rise up and help you, let him be your protection. 32:39 See now that I, even I, am He, and there is no god with Me; I kill, and I make alive; I have wounded, and I heal; and there is none that can deliver out of My hand. 32:40 For I lift up My hand to heaven, and say:

As I live for ever, 32:41 If I whet My glittering sword, and My hand take hold on judgment; I will render vengeance to Mine adversaries, and will recompense them that hate Me. 32:42 I will make Mine arrows drunk with blood, and My sword shall devour flesh; with the blood of the slain and the captives, from the long-haired heads of the enemy.' 32:43 Sing aloud, O ye nations, of His people; for He doth avenge the blood of His servants, and doth render vengeance to His adversaries, and doth make expiation for the land of His people. {P} 32:44 And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun. 32:45 And when Moses made an end of speaking all these words to all Israel, 32:46 he said unto them: 'Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law. ]

they shall be satisfied with the spoil of their kings. By His wisdom He shall justify the righteous, in order to make many to keep the law, He shall pray for their sins.

13. Therefore I will divide to Him the spoil of many people, and the treasures of strong fortifications; He shall divide the spoil; because he has delivered His life unto death, and He shall make the rebellious to keep the law; He shall pray for the sins of many, and for the transgressors, each shall be pardoned for His sake.

So we see two different works of Issiah's prophecy. One is of peace, the other is of vengeance. The first matches with Jesus teachings about retaliation and loving your enemies.The second emphasizes a more Talmudic view.

Like the prophets before him, Jesus emphasized that it better to admonish sins against us and let appointed Judges deal with a just punishment then to avenge and cause harm to the transgressor ourselves. Hashem will judge the decision of those appointed as well as the the fate of every man's heart. We must do our best to not let our emotions get the best of us and sin ourselves. There is no good in evil and it is evil that has the power to destroy us if we will it. We must not fear or want vengeance against the rebellious that want to harm us. Rather we must pray that they understand their transgressions and come to know the Lord our Savior. And we must also forgive those who transgress against us when they repent for the transgression against us. Our Lord's Holy Spirit is near when the sinner feels remorse and begins to understand what it means to fear Our Heavenly Father. Hallowed be his name. True vengeance against the wicked is His alone.

The prophets before Jesus believed that is was not bad to wish misfortune or hate an enemy. Even if that enemy was a member of your family. But, the prophets before Jesus did not believe in placing a curse of death or vengeance upon an enemy. And if an enemy was in distress, Hashem commanded his children to help them. Jesus Christ expanded Hashem's command to loving and giving to your enemy and expecting nothing in return. We should not resist or exile ourselves from the evil of our enemy. We need to ask the Holy Spirit to give us strength and courage to walk and live among them, while keeping our faith like Jesus did with Satan in the desert. Our selfless deeds will be honored in heaven.

I have color coded this passage; blue are the words of Jesus Christ. purple are the words of Hashem, aqua blue are the words of the Prophets and Saints, and red represents rebellion and punishment. Green are prophecy from Jewish Sages.

I have inserted other passages to strengthen understanding of the words of Jesus Christ.

Matthew 5

5:38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’

[Exodus 21:22 And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow, he shall be surely fined, according as the woman's husband shall lay upon him; and he shall pay as the judges determine.21:23 But if any harm follow, then thou shalt give life for life, 21:24 eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. {S]]

[Deuteronomy 19:16 If an unrighteous witness rise up against any man to bear perverted witness against him; 19:17 then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges that shall be in those days. 19:18 And the judges shall inquire diligently; and, behold, if the witness be a false witness, and hath testified falsely against his brother; 19:19 then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee. 19:20 And those that remain shall hear, and fear, and shall henceforth commit no more any such evil in the midst of thee. 19:21 And thine eye shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. {S}]

5:39 But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well.

[codex Sinaiticus Matthew 5:37 But I say to you, that you resist not the injurious (causing or likely to cause damage or harm.); but whoever shall smite thee on the right cheek, turn to him the other also.]

[codex Sinaiticus Matthew 10 28 be not afraid of them that kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell. ]

[codex Sinaiticus Luke 17:3 Take heed to yourselves. If thy brother sin, rebuke him; and if he repent, forgive him. 17:4 And if he sin against thee seven times in a day, and seven times turn to thee, saying:

I repent,

thou shalt forgive him.]

[codex Sinaiticus Romans12:15 Rejoice with them that rejoice, weep with them that weep. 12:16 Be of the same mind one toward another; mind not high things, but condescend to things that are lowly: be not wise in your own conceits.12:17 Render to no one evil for evil; provide for things honorable in the sight of all men;12:18 if possible, as far as it is of you, be at peace with all men; 12:19 avenge not yourselves, beloved, but give place to the wrath; for it is written:

Vengeance is mine, I will repay, says the Lord.

12:20 If, then, thy enemy hunger, feed him; if he thirst, give him drink; for in doing this thou shalt heap coals of fire on his head. 12:21 Be not overcome by evil, but overcome evil with good.]

[Leviticus 19:15 Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favor the person of the mighty; but in righteousness shalt thou judge thy neighbor. 19:16 Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbor: I am the LORD. 19:17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbor, and not bear sin because of him. 19:18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the LORD. ]

[Ezekiel 25:17 And I will execute great vengeance upon them with furious rebukes; and they shall know that I am the LORD, when I shall lay My vengeance upon them.' {P}]

[Proverbs Chapter 17:11 A rebellious man seeks only evil; therefore a cruel messenger shall be sent against him. 17:12 Let a bear robbed of her whelps meet a man, rather than a fool in his folly. 17:13 Whosoever rewards evil for good, evil shall not depart from his house. 17:14 The beginning of strife is as when one lets out water; therefore leave off contention, before the quarrel break out.]

[Chaldee paraphrase of Isaiah 5:20. Woe to them that say the wicked who prosper in this world, Ye are good; and say to the meek, Ye are wicked. What, is it not so? When light comes to the righteous, shall it not be dark for the wicked? And the words of the law shall be sweet to them that do them; but bitterness shall come to the wicked, and shall know that in the end sin is bitter to them that commit it.]

[Great Isaiah Scroll 5:20 Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!]

[Psalms 34:12 Come, ye children, hearken unto me; I will teach you the fear of the LORD. 34:13 Who is the man that desires life, and loves days, that he may see good therein? 34:14 Keep thy tongue from evil, and thy lips from speaking guile. 34:15 Depart from evil, and do good; seek peace, and pursue it. 34:16 The eyes of the LORD are toward the righteous, and His ears are open unto their cry. 34:17 The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth. 34:18 They cried, and the LORD heard, and delivered them out of all their troubles. 34:19 The LORD is nigh (near) unto them that are of a broken heart, and saves such as are of a contrite (feeling or expressing remorse or penitence; affected by guilt.) spirit. 34:20 Many are the ills of the righteous, but the LORD delivers him out of them all. 34:21 He keeps all his bones; not one of them is broken. 34:22 Evil shall kill the wicked; and they that hate the righteous shall be held guilty. 23 The LORD redeems the soul of His servants; and none of them that take refuge in Him shall be desolate. {P}]

[Proverbs 3:5 Trust in the LORD with all thy heart, and lean not upon thine own understanding. 3:6 In all thy ways acknowledge Him, and He will direct thy paths. 3:7 Be not wise in thine own eyes; fear the LORD, and depart from evil; 3:8 It shall be health to thy navel, and marrow to thy bones.]

[codex Sinaiticus 1 Peter 5:8 be all of the same mind, sympathetic, loving the brethren, compassionate, humble-minded, 5:9 not rendering evil for evil or railing for railing, but, on the other hand, blessing; because to this end were you called, that you might inherit blessing. 5:10 For he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; 5:11 let him turn away from evil and do good; let him seek peace and pursue it;]

[codex Sinaiticus 1 Thessalonians 5:14 But we exhort you, brethren, admonish (warn or reprimand someone firmly) the disorderly, encourage the fainthearted, assist the weak, be long-suffering toward all. 5:15 See that no one render evil for evil to any one, but always pursue that which is good, both toward one another and toward all. 5:16 Rejoice always, 5:17 pray without ceasing, 5:18 in everything give thanks; for this is the will of God in Christ Jesus concerning you.]

5:40 And if someone wants to sue you and to take your tunic, give him your coat also.

5:41 And if anyone forces you to go one mile, go with him two.

5:42 Give to the one who asks you, and do not reject the one who wants to borrow from you.

5:43 “You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’

[Psalms 139:19 If only you would kill the wicked, O God! Get away from me, you violent men! 139:20 They rebel against you and act deceitfully; your enemies lie. 139:21 O Lord, do I not hate those who hate you, and despise those who oppose you? 139:22 I absolutely hate them, they have become my enemies! 139:23 Examine me, and probe my thoughts! Test me, and know my concerns! 139:24 See if there is any idolatrous tendency in me, and lead me in the reliable ancient path!]

[2 Samuel 22:32 Indeed, who is God besides the Lord? Who is a protector besides our God?
22:33 The one true God is my mighty refuge; he removes the obstacles in my way. 22:34 He gives me the agility of a deer; he enables me to negotiate the rugged terrain. 22:35 He trains my hands for battle; my arms can bend even the strongest bow. 22:36 You give me your protective shield; your willingness to help enables me to prevail. 22:37 You widen my path; my feet do not slip. 22:38 I chase my enemies and destroy them; I do not turn back until I wipe them out. 22:39 I wipe them out and beat them to death; they cannot get up; they fall at my feet. 22:40 You give me strength for battle; you make my foes kneel before me. 22:41 You make my enemies retreat; I destroy those who hate me. 22:42 They cry out, but there is no one to help them; they cry out to the Lord, but he does not answer them. 22:43 I grind them as fine as the dust of the ground; I crush them and stomp on them like clay in the streets. 22:44 You rescue me from a hostile army; you preserve me as a leader of nations; people over whom I had no authority are now my subjects. 22:45 Foreigners are powerless before me; when they hear of my exploits, they submit to me. 22:46 Foreigners lose their courage; they shake with fear as they leave their strongholds.]

[Proverbs 26:22 The words of a gossip are like delicious morsels; they go down into a person’s innermost being. 26:23 Like a coating of glaze over earthenware are fervent lips with an evil heart. 26:24 The one who hates others disguises it with his lips, but he stores up deceit within him. 26:25 When he speaks graciously, do not believe him, for there are seven abominations within him. 26:26 Though his hatred may be concealed by deceit, his evil will be uncovered in the assembly.]

[2 Samuel 18:31 ...the Cushite arrived and said, “May my lord the king now receive the good news! The Lord has vindicated you today and delivered you from the hand of all who have rebelled against you!” 18:32 The king asked the Cushite, “How is the young man Absalom?” The Cushite replied, “May the enemies of my lord the king and all who have plotted against you be like that young man!” 18:33 The king then became very upset. He went up to the upper room over the gate and wept. As he went he said, “My son, Absalom! My son, my son, Absalom! If only I could have died in your place! Absalom, my son, my son!” 19:1 Joab was told, “The king is weeping and mourning over Absalom.” 19:2 So the victory of that day was turned to mourning as far as all the people were concerned. For the people heard on that day, “The king is grieved over his son.” 19:3 That day the people stole away to go to the city the way people who are embarrassed steal away in fleeing from battle. 19:4 The king covered his face and cried out loudly, “My son, Absalom! Absalom, my son, my son!” 19:5 So Joab visited the king at his home. He said, “Today you have embarrassed all your servants who have saved your life this day, as well as the lives of your sons, your daughters, your wives, and your concubines. 19:6 You seem to love your enemies and hate your friends! For you have as much as declared today that leaders and servants don’t matter to you. I realize now that if Absalom were alive and all of us were dead today, it would be all right with you. 19:7 So get up now and go out and give some encouragement to your servants. For I swear by the Lord that if you don’t go out there, not a single man will stay here with you tonight! This disaster will be worse for you than any disaster that has overtaken you from your youth right to the present time!”]

5:44 But I say to you, love your enemy and pray for those who persecute you,

[Exodus 23:4 “If you encounter your enemy’s ox or donkey wandering off, you must by all means return it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, but be sure to help him with it.]

[Job 31:29 If I have rejoiced over the misfortune of my enemy or exulted because calamity found him – 31:30 I have not even permitted my mouth to sin by asking for his life through a curse]

[2 Chronicles 1:7 That night God appeared to Solomon and said to him, “Tell me what I should give you.”

1:8 Solomon replied to God, “You demonstrated great loyalty to my father David and have made me king in his place. 1:9 Now, Lord God, may your promise to my father David be realized, for you have made me king over a great nation as numerous as the dust of the earth. 1:10 Now give me wisdom and discernment so I can effectively lead this nation. Otherwise no one is able to make judicial decisions for this great nation of yours.”

1:11 God said to Solomon, “Because you desire this, and did not ask for riches, wealth, and honor, or for vengeance on your enemies, and because you did not ask for long life, but requested wisdom and discernment so you can make judicial decisions for my people over whom I have made you king, 1:12 you are granted wisdom and discernment. Furthermore I am giving you riches, wealth, and honor surpassing that of any king before or after you.”]

[Luke 6:27 “But I say to you who are listening:

Love your enemies, do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat you. 6:29 To the person who strikes you on the cheek, offer the other as well, and from the person who takes away your coat, do not withhold your tunic either. 6:30 Give to everyone who asks you, and do not ask for your possessions back from the person who takes them away. 6:31 Treat others in the same way that you would want them to treat you. 6:32 “If you love those who love you, what credit is that to you? For even sinners love those who love them. 6:33 And if you do good to those who do good to you, what credit is that to you? Even sinners do the same. 6:34 And if you lend to those from whom you hope to be repaid, what credit is that to you? Even sinners lend to sinners, so that they may be repaid in full. 111 6:35 But love your enemies, and do good, and lend, expecting nothing back. Then your reward will be great, and you will be sons of the Most High, because he is kind to ungrateful and evil people. 6:36 Be merciful, just as your Father is merciful.]

5:45 so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

5:46 For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they?

5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?

5:48 So then, be perfect, as your heavenly Father is perfect.

Jewish Sages interpreted not bearing vengeance and grudges against scrooges (cold-hearted stingy, insensitive, selfish, unkind misers) that will not freely lend or help you in times of need. Scrooges may also insult you.

Talmud - Mas. Yoma 22 b

Rab Judah said in the name of Samuel:

Why did the kingdom of Saul not endure? Because no reproach rested on him,38 for R. Johanan had said in the name of R. Simeon b. Jehozadak: One should not appoint any one administrator of a community, unless he carries a basket of reptiles on his back, so that if he became arrogant, one could tell him: Turn around!

Rab Judah said in the name of Rab: Why was Saul punished? Because he forewent the honor due to himself, as it is said:

But certain base fellows said:

‘How shall this man save us?’ And they despised him and brought him no present. But he was as one that held his peace, and it is written [immediately following that]: Then Nahash the Ammonite came up and encamped against Jabesh-gilead. R. Johanan further said in the name of R. Simeon b. Jehozadak:

Any scholar,

Talmud - Mas. Yoma 23 a

who does not avenge himself and retain anger like a serpent, is no [real] scholar.

But is it not written:

Thou shalt not take vengeance nor bear any grudge?

[Leviticus 19:17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.]

That refers to monetary affairs, for it has been taught:

What is revenge and what is bearing a grudge?

[Leviticus 19:18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the LORD.]

If one said to his fellow:

‘Lend me your sickle’, and he replied ‘No’, and to-morrow the second comes [to the first] and says:

‘Lend me your axe’! and he replies:

‘I will not lend it to you, just as you would not lend me your sickle’ — that is revenge.

And what is bearing a grudge? If one says to his fellow:

‘Lend me your axe , he replies ‘No’, and on the morrow the second asks:

‘Lend me your garment’, and he answers:

‘Here it is. I am not like you who would not lend me [what I asked for]’ — that is bearing a grudge.

But [does] not [this prohibition apply to] personal affliction? Has it not been taught:

Concerning those who are insulted but do not insult others [in revenge], who hear themselves reproached without replying, who [perform good] work out of love of the Lord and rejoice in their sufferings, Scripture says:

But they that love Him be as the sun when he goes forth in his might?

[Judges 5:31 So perish all Thine enemies, O LORD; but they that love Him be as the sun when he goes forth in his might.]

 

[Lamentations 3:61 You have heard their taunts, O Lord, all their plots against me. 3:62 My assailants revile (criticize in an abusive or angrily insulting manner) and conspire against me all day long. 3:63 Watch them from morning to evening; I am the object of their mocking songs.]

[That means,] indeed, that he keeps it in his heart [though without taking action].

 

[Psalms 138:6 Though the Lord is exalted, he takes note of the lowly, and recognizes the proud from far away. 138:7 Even when I must walk in the midst of danger, you revive me. You oppose my angry enemies, and your right hand delivers me. 138:8 The Lord avenges me. O Lord, your loyal love endures. Do not abandon those whom you have made!]

Rut Raba said:

He who passes over his retaliations has all his transgressions passed over? — [That speaks of the case] that an endeavor was made to obtain his reconciliation, and his consent is obtained.

Scrooges who appose Hashem's commands will be punished. But, those scrooges that learn to love Hashem and repent for their transgressions will be given mercy.

 

[Luke_Wilbur]

The Didache

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

Matthew 5

5:1 When He saw the crowds, he went up the mountain. After he sat down his disciples came to him. 5:2 The he began to teach them by saying:

5:3 “Blessed are the poor in spirit, for the kingdom of heaven belongs to them.

5:4 “Blessed are those who mourn, for they will be comforted.

5:5 “Blessed are the meek, for they will inherit the earth.

5:6 “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.

5:7 “Blessed are the merciful, for they will be shown mercy.

5:8 “Blessed are the pure in heart, for they will see God.

5:9 “Blessed are the peacemakers, for they will be called the children of God.

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

5:11 “Blessed are you when people insult you and persecute you and say all kinds of evil things about you falsely on account of me.

5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Revelation 20

20:1 Then 1 I saw an angel descending from heaven, holding in his hand the key to the abyss and a huge chain.

20:2 He seized the dragon – the ancient serpent, who is the devil and Satan – and tied him up for a thousand years.

20:3 The angel then threw him into the abyss and locked and sealed it so that he could not deceive the nations until the one thousand years were finished. (After these things he must be released for a brief period of time.)

20:4 Then I saw thrones and seated on them were those who had been given authority to judge. I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They came to life and reigned with Christ for a thousand years.

20:5 (The rest of the dead did not come to life until the thousand years were finished.) This is the first resurrection.

20:6 Blessed and holy is the one who takes part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Salome receives the Head of John the Baptist

1607-10, Michelangelo Merisi da Caravaggio

The National Gallery, Trafalgar Square, London



The Beheading of Saint Paul

Enrique Simonet, 1887

Catedral de Málaga, Spain




The tradition that Saint Paul was decapitated with a sword was deduced from his status as a Roman citizen, as this was the chosen method of executing criminals of his class at the time.

The Emerald Throne Scene (Rev. 4:2-11)

Pat Marvenko Smith

Revelation Productions




Halacha - Jewish law and jurisprudence, based on the Talmud.

Mishnah Torah

Melachim uMilchamot - Chapter 10

Halacha 1

A gentile who inadvertently violates one of his commandments is exempt from all punishment with the exception of a person who kills inadvertently. In such an instance, the redeemer of the blood is not executed for slaying the killer, nor may the latter seek asylum in a city of refuge. However, the court will not execute him.

When does the above apply? When he inadvertently violates a command without sinful intention; for example, a person who engages in relations with his colleague's wife under the impression that she is his own wife or unmarried.

If, however, one knew that she was his colleague's wife, but did not know that she was forbidden to him or it occurred to him that this act was permitted or one killed without knowing that it is forbidden to kill, he is considered close to having sinned intentionally and is executed. This is not considered as an inadvertent violation. For he should have learned the obligations incumbent upon him and did not.

Halacha 2

A gentile who is forced by another person to violate one of his commandments is permitted to transgress. Even if he is forced to worship false gods, he may worship them. For gentiles are not commanded to sanctify God's name.

A gentile minor, deaf-mute, or fool is never given punishment for they are not bound by any commandments.

Halacha 3

A gentile who converted, was circumcised, and immersed in the mikveh, and, afterwards, decided to forsake God and revert to his previous status as a resident alien is not granted permission to do so. Rather, he must remain as an Israelite in all matters or be executed.

If he was a minor and immersed by the court, he may repudiate his conversion when he attains majority and assume the status of a resident alien alone. However, if he does not object as soon as he attains majority, he is no longer given the opportunity to object and his status is that of a righteous convert.

Therefore, if a Jew has relations with a girl below the age of majority who was immersed in the mikveh by a court, the money due her as payment of her ketubah or as a fine for raping her or seducing her is placed in the custody of the court until she attains majority and does not repudiate her conversion. This step is taken lest she take the money, attain majority, and then, repudiate her conversion. Thus, she would derive benefit as a gentile from monies to which she is only entitled according to Jewish law.

Halacha 4

A gentile who converts after cursing God's name, worshiping false gods, engaging in relations with a colleague's wife, or killing a fellow gentile is exempt from punishment.

In contrast, if he converted after killing a Jew or having relations with a Jew's wife, he is liable. He is decapitated for killing the Jew and strangled to death for engaging in relations with a Jew's wife. He is given the latter punishment because the laws governing him have changed.


Halacha 5

It has already been explained that gentiles are always executed by decapitation except in cases when one engages in relations with the wife of a Jew or a consecrated maiden. In the latter instance, he is stoned to death.

If he engaged in relations with a Jew's wife after they married, but before they ever engaged in relations, he is executed by strangulation.

Halacha 9

A gentile who studies the Torah is obligated to die. They should only be involved in the study of their seven mitzvot.

Similarly, a gentile who rests, even on a weekday, observing that day as a Sabbath, is obligated to die. Needless to say, he is obligated for that punishment if he creates a festival for himself.

The general principle governing these matters is: They are not to be allowed to originate a new religion or create mitzvot for themselves based on their own decisions. They may either become righteous converts and accept all the mitzvot or retain their statutes without adding or detracting from them.

If a gentile studies the Torah, makes a Sabbath, or creates a religious practice, a Jewish court should beat him, punish him, and inform him that he is obligated to die. However, he is not to be executed.

 

 

I have learned that Jews believe only they are commanded to sanctify Hashem's name. But, if anyone Jew or gentile blaspheme the name of the Lord that individual is obligated to die. Now if a Jew or gentile blesses the ineffable name of Hashem, with an idol (another god, which includes Jesus Christ) then that individual is obligated to die. There is debate whether a gentile is obligated to die if a substitute of ineffable name is used (ie. Hashem, Adonai, etc...) during this blasphemy. Punishment for Jews is stoning. Punishment for gentiles is decapitation.

I asked Rabbi Yosef Mizrachi about blasphemy. At this point I have received a response by an individual with an alias name.

Luke Wilbur

Rabbi Mizrachi, If Goyim profess, "Praise [name of Hashem], in the name of Jesus Christ, the son of [name of Hashem]" would that go against the Noahide law of blaspheme and be subject and the Leviticus law? If Goyim substituted "praise" with "bless" would this be greater blaspheme? I personally do not think it is possible to bless Hashem, but only praise Him.I have read that blessing means praise. But, I confess that I do not know if either is considered blaspheme. What I have read that blaspheme is when anyone curses or criticizes Hashem's holy name. But, if a Goyim criticizes any name that references Hashem then it is blaspheme. Thank you in advance. Shalom.

Chat is a waste of time

I don't understand your question. Believing in jesus as a deity is idolatry. Idolatry is also one of the 7 Noachide laws. Are you asking if it's okay to bless Hashem in the name of an idol? No, it's not okay.

Luke Wilbur

Thanks for your clarification. Is that considered blasphemy to bless Hashem in the name of an idol? I only ask in a respectful way to understand how major of a sin this is. Whether it could be considered a capital offense.

I contacted Noahide Nations on whether it is permissible for Catholics to study the Torah?

Members of Noahide Nations were very kind and genuine in their response. Ironically, it reminded me of a passage I read in the Torah.

Leviticus 19

33 And if a stranger sojourn with thee in your land, ye shall not do him wrong.

34 The stranger that sojourns with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.

Here are some excerpts from Noahide Nations members:

Annelise

if Torah is studied from an academic, anthropological perspective, then I think the rabbis would say that it should be within the limitations of A ) what is genuinely useful, B ) humility... And maybe some other things depending whom you ask. The reasons for their rulings often reveal a lot about the heart of the religion and the process of passing it through generations.

I asked about this a while ago, and the answer I got was firstly that this teaches a general principle. Sure sometimes it is needed or helpful for non-Jews to learn elements of the Torah for Jews, either so they can consider Judaism for themselves or so they can take care in interacting with the community not to cause a Jew to break the mitzvot. A clear example of that is a gentile housekeeper or babysitter, but it applies in lots of situations. Still, the principle is that a person should spend their time learning Torah that's actually relevant to them.

Secondly, the part about what is actually forbidden. I was told that this only applies if a gentile presumes to take the official course of Jewish education that leads to rabbinic authority. Anything available in books or public classes should be ok for a gentile to learn, if it's useful to them, but they shouldn't see their learning as something that lets them have rabbinic authority.

I'm sure there's more to it than that, but these are the thoughts I heard.

A related thing is that I heard a rabbi loosely speculate that one day there might be a place for gentiles to have a kind of 'rabbinic authority' for other gentiles, under the supervision of Jewish rabbis- in a similar way to how some Jewish women are able to supervise in matters of Jewish women's law.

There are all kinds of thoughts about why the global community of faith needs to rely and centre around the authority of Israel's teachers, and I think they form some of the reasoning here.

Luke,

My focus is Biblical studies. I have been educated to PhD level in Christian schools and have taught in Christian grad school and seminary level. I am a Noahide and I know how confusing the messages can be for a gentile who desires to study Torah.

My suggestion would be to begin by a serious study of the Seven Laws and to seek out an orthodox rabbi in your area. Noahide Nations may be able to recommend one if you can't find one locally. Beware, there are many opinions and even the great sages do not always seem to agree.

Noahide Nations - Academy of Shem - has several excellent courses you may be interested in.

If I can be of help please let me know.

Jim DeFrancisco, M.A., Ph.D

David Barnes suggested that I watch the following youtube video of Rabbi Moishe Weiner, author of Sheva Mitzvos Hashem.

It appears that it is permissible by some Sages for a non-Jew to study the Torah with humility and good intentions for gathering information to consider becoming a member of the Judaism faith and not intentionally causing a Jew to break the mitzvot (Commandments of Hashem). But, it is important to understand that the Sages appear to be in agreement that reading and following the Torah is not a command from Hashem to non-Jews. I believe that Rabbis know that the righteous are drawn to scripture for answers.

Psalms Chapter 111

1 Hallelujah. {N}
I will give thanks unto the LORD with my whole heart, in the council of the upright, and in the congregation.

2 The works of the LORD are great, sought out of all them that have delight therein.

3 His work is glory and majesty; and His righteousness endures forever.

4 He hath made a memorial for His wonderful works; the LORD is gracious and full of compassion.

5 He hath given food unto them that fear Him; He will ever be mindful of His Covenant.

6 He hath declared to His people the power of His works, in giving them the heritage of the nations.

7 The works of His hands are truth and justice; all His precepts are sure.

8 They are established for ever and ever, they are done in truth and uprightness.

9 He hath sent redemption unto His people; He hath commanded His covenant for ever; {N}
Holy and awful is His name.

10 The fear of the LORD is the beginning of wisdom; a good understanding have all they that do thereafter; {N}

His praise endures for ever. {P}

I am waiting for a response on whether it is not permissible for a Catholic Priest or Christian Minister to study the Torah to use in their homily or sermon? Although, Annelise of the Noahide Nations rumored speculation that there may be future rabbinic authority' for other gentiles, under the supervision of Jewish rabbis.

Ecclesiastes

8 Vanity of vanities, saith Koheleth; all is vanity.

9 And besides that Koheleth was wise, he also taught the people knowledge; yea, he pondered, and sought out, and set in order many proverbs.

10 Klethohe sought to find out words of delight, and that which was written uprightly, even words of truth.

11 The words of the wise are as goads (a spiked stick used to move sheep), and as nails well fastened are those that are composed in collections; they are given from one shepherd.

12 And furthermore, my son, be admonished:

 

of making many books there is no end; and much study is a weariness of the flesh.

13 The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man.

14 For God shall bring every work into the judgment concerning every hidden thing, whether it be good or whether it be evil. {P}

John 5

5:39 You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me,

5:40 but you are not willing to come to me so that you may have life.

5:41 “I do not accept praise from people,

5:42 but I know you, that you do not have the love of God within you.

5:43 I have come in my Father’s name, and you do not accept me. If someone else comes in his own name, you will accept him.

5:44 How can you believe, if you accept praise from one another and don’t seek the praise that comes from the only God?

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope.

5:46 If you believed Moses, you would believe me, because he wrote about me.

5:47 But if you do not believe what Moses wrote, how will you believe my words?”

 

[Luke_Wilbur]

The Didache

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

Deuteronomy 19

15 A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

16 according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying:

'Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.'

17 And the LORD said unto me:

'They have well said that which they have spoken.

18 I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.

19 And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.

20 But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.'

21 And if thou say in thy heart:

'How shall we know the word which the LORD hath not spoken?'

22 When a prophet speaks in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him. {S}

Psalms 51

3 Be gracious unto me, O God, according to Thy mercy; according to the multitude of Thy compassions blot out my transgressions.

4 Wash me thoroughly from mine iniquity, and cleanse me from my sin.

5 For I know my transgressions; and my sin is ever before me.

6 Against Thee, Thee only, have I sinned, and done that which is evil in Thy sight; {N}

that Thou may be justified when Thou speaks, and be in the right when Thou judges.

7 Behold, I was brought forth in iniquity, and in sin did my mother conceive me.

8 Behold, Thou desires truth in the inward parts; make me, therefore, to know wisdom in mine inmost heart.

9 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.

10 Make me to hear joy and gladness; that the bones which Thou has crushed may rejoice.

11 Hide Thy face from my sins, and blot out all mine iniquities.

12 Create me a clean heart, O God; and renew a steadfast spirit within me.

13 Cast me not away from Thy presence; and take not Thy holy spirit from me.

14 Restore unto me the joy of Thy salvation; and let a willing spirit uphold me.

15 Then will I teach transgressors Thy ways; and sinners shall return unto Thee.

16 Deliver me from bloodguiltiness, O God, Thou God of my salvation; {N}

so shall my tongue sing aloud of Thy righteousness.

17 O Lord, open Thou my lips; and my mouth shall declare Thy praise.

18 For Thou delights not in sacrifice, else would I give it; Thou hast no pleasure in burnt-offering

19 The sacrifices of God are a broken spirit; {N}
a broken and a contrite heart, O God, Thou wilt not despise.

20 Do good in Thy favor unto Zion; build Thou the walls of Jerusalem.

21 Then wilt Thou delight in the sacrifices of righteousness, in burnt-offering and whole offering; {N}
then will they offer bullocks upon Thine altar. {P}

Great Isaiah Scroll

46 : Verse 12

Listen to me, you bold-hearted, who are far from triumph:

46 : Verse 13

my triumph is brought near, and it is not far off, and my deliverance, and it will not tarry. I will give deliverance in Zion, and to Israel my glory.

When comparing the Great Isaiah Scroll with the Chaldee paraphrase on the prophet Isaiah we find
bold-hearted is synonymous with stout-hearted; triumph is synonymous with righteousness; and deliverance is synonymous with salvation.


The Chaldee paraphrase on the prophet Isaiah

Chapter XLVI

12 Hearken unto my Word, ye stout-hearted, that are far from righteousness.

13 My righteousness is nigh, it not far off, and my salvation shall not tarry: and I will place salvation in Zion, and my glory in Israel.

Great Isaiah Scroll

Chapter 52 : Verse 10

The LORD has bared his holy arm in the eyes of all the nations; and all the ends of the earth will see the salvation of our God.

Chapter 52 : Verse 11

Depart, depart, go out from there, touch no unclean thing; go out from the midst of her. Purify yourselves, you who carry the vessels of the LORD.

Chapter 52 : Verse 12

For you will not go out in haste, nor will you go in flight; for the LORD will go before you, and the God of Israel will be your rear guard. He is called the God of all the earth.

Chapter 52 : Verse 13

See, my servant will prosper, and he will be exalted and lifted up, and will be very high.

Chapter 52 : Verse 14

Just as many were astonished at you-so was he marred in his appearance, more than any human, and his form beyond that of the sons of humans,

Chapter 52 : Verse 15

so will he startle many nations. Kings will shut their mouths at him; for what had not been told them they will see; and what they had not heard they will understand.

When comparing the Great Isaiah Scroll with the Chaldee paraphrase on the prophet Isaiah we find Hashem's servant is also called the Messiah. The Great Isaiah Scroll and the Chaldee paraphrase exalt Hashem's servant. The Great Isaiah Scroll lifts up Hashem's servant will be lifted up and will be very high. The Chaldee paraphrase does not have Hashem's servant lifted up high, but extolled (praised) and very strong. The Great Isaiah Scroll has Hashem servant marred (disfigured, blemished, damaged) in his appearance. The Chaldee paraphrase has no mention of Hashem's servant being marred, but the appearance of the Israelite people being less bright and worse than other nations. The Chaldee paraphrase has the House of Israel waiting for Hashem's servant, but the Great Isaiah Scroll has no mention of Israel waiting for Hashem's servant. The Great Isaiah scroll has Hashem's servant startling many nations. The Chaldee has no mention of Hashem's servant startling many nations, instead has Hashem's servant scattering nations. The Great Isaiah scroll's has the king's shutting their mouths at Hashem's servant, which is synonymous with the Chaldee paraphrase having the kings putting their hands upon their mouths and keep silent at Hashem's servant. The Great Isaiah mentions what had not been told to the kings they will see, while the Chaldee paraphrase mentions what the kings have been told they will see. The Great Isaiah Scroll mention that what the kings heard they will understand. The Chaldee paraphrase mentions what the kings not heard they will consider.

The Chaldee paraphrase on the prophet Isaiah

Chapter LII

10. The Lord has revealed His holy arm in the eyes of all nations; and all that are in the ends of the earth shall see the salvation of our God.

11. Separate yourselves, separate yourselves, go ye from thence, do not come near unclean; come forth from the midst of her:

those that carry the vessels of the house of the sanctuary of the Lord have been chosen.

12. For you shall not go forth in haste from among the nations. nor be carried in flight to your land:

for your guide is the Lord, and shall gather your captivity is the God of Israel.

13 Behold, my servant the Messiah shall prosper, He shall be exalted and extolled, and He shall be very strong.

14. As the house of Israel anxiously hoped for Him many days, (which was poor among the nations; their appearance and their brightness being worse than that of the sons of men)

15. Thus shall He scatter many nations; before Him kings shall keep silence:

That shall put their hands upon their mouths, for that which had not been told them shall see:

and that which they had not heard shall they consider.

If we are to consider both the Great Isaiah Scroll and Chaldee paraphrase as divinely inspired, and then combine their narrative, then we find the dark and disfigured House of Israel waiting for the appearance of their Messiah, Hashem's servant. He will be strong and yet marred startling and scattering many nations. Hashem's servant, the Messiah will lifted up and be praised. When the kings of these nations see the Messiah they will put their hands on the mouths, remain silent, and see what they have been both told and not known. These kings will hear what they have heard and not known. They will then understand and consider all that has been revealed to them.

While listening to "SHEMA YISRAEL" by Micha'el Ben David, contemplate on the future prophet Hashem promised Moses, Kind David requesting Hashem's gracious mercy, and Issiah's revelation that Hashem's servant will deliver His people.

WORDS from Deuteronomy 6:4 and a small excerpt from Zechariah 14:9 except for the yada dai of course! That's spiritual language ;-)

YAIDA DAI YADA DAI YAIDADAI....

SHEMA YISRAEL ADONAI ELOHEINU
ADONAI ECHAD [ U'SHEMO ECHAD ]
V'AHAVTA ET HASHEM ELOHEICHA
B'CHOL LEVAVCHA U'VCHOL NAFSHECHA
U'VCHOL MEODECHA

YAIDA DAI YADA DAI YAIDADAI....

HEAR O ISRAEL THE LORD OUR GOD
THE LORD IS ONE [ AND HIS NAME IS ONE ]
AND YOU SHALL LOVE THE LORD YOUR GOD
WITH ALL OF YOUR HEART AND WITH ALL OF YOUR SOUL AND WITH ALL YOUR RESOURCES
YAIDA DAI YADA DAI YAIDADAI....then Whistle part
REPEAT YADA DAI HEBREW VERSE TIL FAD

Grace is a free and unmerited favor of Hashem as manifested in the salvation of sinners and the bestowing of blessings. The grace of Jesus Christ was given as a face for all mankind to recognize. The mission of Jesus Christ is to be the Shepard Hashem promised that leads and delivers righteous brothers and sisters back home to the kingdom of Heaven. As Hashem's servant, Jesus has given us the ability to justify the law of Moses by his devout love and obedience to Our Father. His words and deeds were done for us to witness the truth about Hashem great love and mercy for all his children. Indeed Our heavenly Father has kept his promise.

Amazing grace! How sweet the sound
That saved a wretch like me!
I once was lost, but now am found;
Was blind, but now I see.

’Twas grace that taught my heart to fear,
And grace my fears relieved;
How precious did that grace appear
The hour I first believed.

Through many dangers, toils and snares,
I have already come;
’Tis grace hath brought me safe thus far,
And grace will lead me home.

The Lord has promised good to me,
His Word my hope secures;
He will my Shield and Portion be,
As long as life endures.

Yea, when this flesh and heart shall fail,
And mortal life shall cease,
I shall possess, within the veil,
A life of joy and peace.

The earth shall soon dissolve like snow,
The sun forbear to shine;
But God, who called me here below,
Will be forever mine.

When we’ve been there ten thousand years,
Bright shining as the sun,
We’ve no less days to sing God’s praise
Than when we’d first begun.


Many of us are lost sheep looking for our good Shepard to bring us back home.

John 1

15 John testified of him [Jesus] and cried, saying:

This was he of whom I said:

He that comes after me has been advanced before me, because he was before me.

16 For of his fullness have we all received, and grace for grace;

17 for the law was given through Moses, the grace and the truth came through Jesus Christ.

18 No one has seen God at any time; the only begotten Son, who is in the bosom of the Father, he has made him known.

19 And the testimony of John is this, when the Jews of Jerusalem sent priests and Levites to ask him: Who art thou?

20 And he confessed and denied not, and confessed:

I am not the Christ.

21 And they asked him:

What then? Art thou Elijah?

He said:

I am not.

Art thou the prophet? and he answered:

No.

22 They then said to him:

Who art thou? that we may give an answer to those that sent us:

what says thou of thyself?

23 He replied:

I am the voice of one crying in the wilderness: Make straight the way of the Lord, as said Isaiah the prophet.

24 And some had been sent from the Pharisees,

25 and they asked him, and said to him:

Why then dost thou baptize, if thou art not the Christ, nor Elijah, nor the prophet?

26 John answered them, saying:

I baptize in water:

in the midst of you there stands whom you know not,

27 he that comes after me, the latchet of whose sandal I am not worthy to loose.

28 These things were done in Bethany beyond the Jordan, where John was baptizing.

29 On the next day he sees Jesus coming to him, and says:

Behold, the Lamb of God, that takes away the sin of the world.

30 This is he of whom I said:

After me comes a man who has been advanced before me, because he was before me.

31 And I knew him not, but that he might be manifested to Israel, therefore have I come baptizing in water.

32 And John testified, saying:

I saw the Spirit descending, like a dove, from heaven, and it abode upon him.

33 And I knew him not, but he that sent me to baptize in water, he said to me:

On whom thou shalt see the Spirit descending and abiding on him, this is he that baptizes in the Holy Spirit.

34 And I have seen, and I have testified that this is the Son of God.

35 On the next day again John stood, and two of his disciples,

36 and looking upon Jesus as he was walking, he says:

Behold, the Lamb of God!

37 The two disciples heard him speaking, and followed Jesus.

38 Jesus turned and saw them following, and said to them:

39 What seek you?

They said to him:

Rabbi (which is called, when translated, Teacher), where abides thou?

40 He says to them:

Come and see.

They came therefore and saw where he abode, and continued with him that day:

it was about the tenth hour.

41 It was Andrew, the brother of Simon Peter, one of the two that had heard from John and followed him:

42 he first finds his own brother Simon and says to him:

We have found the Messiah, which is, translated, Christ.

43 He brought him to Jesus. Looking upon him, Jesus said:

Thou art Simon the son of Joanna: thou shalt be called Cephas, which is, translated. Peter.

44 On the next day he wished to go forth into Galilee, and found Philip. And Jesus said to him:

Follow me.

45 But Philip was from Bethsaida, of the city of Andrew and Peter.

46 Philip finds Nathaniel, and says to him:

We have found him of whom wrote Moses in the law, and the prophets, Jesus, who is of Nazareth, the son of Joseph.

47 Nathaniel said to him:

Can any thing good come out of Nazareth? Philip says to him:

Come and see.

48 Jesus saw Nathaniel coming to him, and said concerning him:

Behold an Israelite indeed, in whom there is no guile.

49 Nathaniel said to him:

Whence knowest thou me?

Jesus answered and said to him:

Before Philip called thee, whilst thou wast under the fig tree, I saw thee.

50 Nathaniel answered him:

Rabbi, thou art the Son of God, thou art King of Israel.

51 Jesus answered and said to him:

Because I said to thee that I saw thee under the fig tree, believest thou? Thou shalt see greater things than these.

Luke 2

25 And behold, there was a man in Jerusalem, whose name was Simeon; and this man was just and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him:

26 and it had been revealed to him by the Holy Spirit that he should not see, death, before he had seen the Lord’s anointed.

27 And he came in the Spirit into the temple; and when the parents brought in the child Jesus that they might do for him according to the custom of the law,

28 he also took him into his arms, and blessed God and said:

29 Now, Lord, let thou thy servant depart in peace, according to thy word, for my eyes have seen thy salvation,

31 which thou hast prepared before the face of all the people,

32 a light for a revelation to the Gentiles, and the glory of thy people Israel.

33 And his father and his mother were wondering at the things spoken concerning him.

34 And Simeon blessed them and said to Mary his mother:

Behold, this is set for the fall and rise of many in Israel, and for a sign to be spoken against.

35 And a sword shall pass through thy soul also that thoughts may be revealed out of many hearts.

36 There was also Anna a prophetess, a daughter of Phanuel, of the tribe of Asher: she was advanced in many days, having lived with a husband seven years from her virginity,

37 and she was a widow till eighty-four years, who departed not from the temple, serving day and night with fastings and prayers.

38 And coming in at the same hour, she gave thanks to God, and spoke of him to all that looked for the redemption of Jerusalem.

39 And when they had accomplished all things according to the law of the Lord, they returned to Galilee to their own city Nazareth.

40 And the child grew and became strong, being filled with wisdom, and the grace of God was upon him.

The grace of Hashem brings salvation of eternal life to everyone through our savior His servant and son Jesus Christ. Hashem wants us to abate our earthly desires and focus on good works and loving our neighbor.

Titus 2

2:9 Servants exhort to be subject to their own masters, to be acceptable to them in all things, not contradicting,

10 not taking a part for themselves, but showing all good faithfulness. that they may adorn the teaching of our Savior God in all things.

11 For the grace of God that brings salvation to all men has appeared,

12 instructing us, that, denying ungodliness and worldly desires, we should live soberly and righteously and godly in the present age,

13 waiting for the blessed hope, and the appearing of the glory of our great God and Savior Jesus Christ,

14 who gave himself for us that he might redeem us from all iniquity, and purify for himself a peculiar people, zealous for good works.

15 These things speak and exhort and reprove with all authority: let no one despise thee.

3:1 Put them in mind to be subject to rulers, to authorities, to obey, to be ready for every good work,

2 to revile no one, to be without contention, gentle, showing all meekness to all men.

3 For we also were once foolish, disobedient, deceived, serving various desires and pleasures, living in malice and envy, hateful and hating one another;

4 but when the kindness and philanthropy of our Savior God appeared,

5 not by works of righteousness which we had done, but according to his mercy, he saved us through the bath of regeneration and renewing of the Holy Spirit,

6 which he poured out upon us richly through Jesus Christ our Savior,

7 that having been justified by his grace, we might become heirs according to the hope of life eternal.

8 Faithful is the saying, and concerning these things I will that thou affirm strongly, in order that those that believe in God may be careful to practice good works. These things are honorable and profitable for men;

9 but foolish questions, and genealogies, and strifes, and contentions about law, reject; for they are unprofitable and fruitless.

10 An heretical man, after the first and second admonition, reject,

11 knowing that such a man is perverted, and sins, being self-condemned.

 

[Luke_Wilbur]

The Didache

 

Chapter 5

 

5:1 But the way of death is this.

5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

 

The Talmud states that Grace (An important, Biblical-commanded prayer) should be said after we have eaten and have been satisfied. This makes sense to me. Countless times I have thanked the person that prepared a meal for me, so giving thanks and praise to Hashem for being the true provider only makes sense. In Christian belief Jesus is one with Hashem, so giving thanks and praise to Jesus Christ would be a correct form of Grace. Jews do not believe Jesus is Hashem, giving thanks and praise to Jesus Christ for a meal is blasphemous. I would personally suggest using the term "Lord" when Christians and Jews are sharing a meal together.

 

The Talmud also discusses the importance of purity during grace during a meal or reading the Torah. It is emphatically clear that the words of Hashem are not susceptible to those that are not ritually clean and can be recited. Hashem also has commanded Israel to share his story that was witnessed by his chosen to not forget His Grace and Mercy.

 

Babylonian Talmud: Tractate Berakoth

 

Folio 21a

 

But what of tefillah (Jewish liturgical prayer) which is a thing with which the congregation is engaged, and yet we have learned If he was standing reciting the tefillah and he suddenly remembered that he was a ba'al keri (someone who emits semen once) he should not break off, but he should shorten [each blessing]. Now the reason is that he had commenced; but if he had not yet commenced, he should not do so? — Tefillah is different because it does not mention the kingdom of heaven. But what of the grace after meals in which there is no mention of the sovereignty of heaven, and yet we have learned:

 

AT MEALS HE SAYS GRACE AFTER, BUT NOT THE GRACE BEFORE? — [Rather the answer is that] the recital of the Shema' (one the central prayers in Jewish faith) and grace after food are Scriptural ordinances, whereas tefillah is only a Rabbinical ordinance.

 

Rab Judah said:

 

Where do we find that the grace after meals is ordained in the Torah? Because it says:

 

And thou shalt eat and be satisfied and bless.

 

[Deuteronomy 8:10 And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee.]

 

Where do we find that a blessing before studying the Torah is ordained in the Torah? Because it says:

 

When I proclaim the name of the Lord, ascribe ye greatness to our God.

 

R. Johanan said:

 

We learn that a blessing should be said after studying the Torah by an argument a fortiori (argument from a yet stronger reason) from grace after food; and we learn that grace should be said before food by an argument a fortiori from the blessing over the Torah. The blessing after the Torah is learned a fortiori from the grace after food as follows:

 

Seeing that food which requires no grace before it requires a grace after it, does it not stand to reason that the study of the Torah which requires a grace before it should require one after it? The blessing before food is learned a fortiori from the blessing over the Torah as follows:

 

Seeing that the Torah which requires no blessing after it requires one before it, does it not stand to reason that food which requires one after it should require one before it? A flaw can be pointed out in both arguments. How can you reason from food [to the Torah], seeing that from the former he derives physical benefit? And how can you reason from the Torah [to food], seeing that from the former he obtains everlasting life?

 

Further, we have learned:

 

AT MEALS HE SAYS THE GRACE AFTER BUT NOT THE GRACE BEFORE? — This is a refutation.

 

Rab Judah said:

 

If a man is in doubt whether he has recited the Shema', he need not recite it again. If he is in doubt whether he has said 'True and firm', or not, he should say it again. What is the reason? — The recital of the Shema' is ordained only by the Rabbis, the saying of 'True and firm' is a Scriptural ordinance.

 

R. Joseph raised an objection to this, 'And when thou lies down, and when thou rises up'. — Said Abaye to him:

 

That was written with reference to words of Torah.

 

We have learned:

 

A BA'AL KERI (someone who emits semen once) SAYS MENTALLY, AND SAYS NO BLESSING EITHER BEFORE OR AFTER. AT MEALS HE SAYS THE GRACE AFTER BUT NOT THE GRACE BEFORE. Now if you assume that 'True and firm' is a Scriptural regulation, let him say the blessing after the Shema'? — Why should he say [the blessing after]? If it is in order to mention the going forth from Egypt, that is already mentioned in the Shema'! But then let him say the former, and he need not say the latter? — The recital of Shema' is preferable, because it has two points. R. Eleazar says:

 

If one is in doubt whether he has recited the Shema' or not, he says the Shema' again. If he is in doubt whether he has said the Tefillah or not, he does not say it again.

 

R. Johanan, however, said:

 

Would that a man would go on praying the whole day!

 

Rab Judah also said in the name of Samuel:

 

If a man was standing saying the Tefillah and he suddenly remembered that he had already said it, he breaks off even in the middle of a benediction.

 

Is that so? Has not R. Nahman said:

 

When we were with Rabbah b. Abbuha, we asked him with reference to disciples who made a mistake and began the weekday benediction on a Sabbath, whether they should finish it, and he said to us that they should finish that blessing! — Are these cases parallel? In that case one is in reality under obligation, and it is the Rabbis who did not trouble him out of respect for the Sabbath, but in this case he has already said the prayer.

 

Rab Judah further said in the name of Samuel:

 

If a man had already said the Tefillah and went into a synagogue and found the congregation saying the Tefillah, if he can add something fresh, he should say the Tefillah again, but otherwise he should not say it again. And both these rulings are required. For if I had been told only the first, I should have said, This applies only to [a case where he said the Tefillah] alone and [is repeating it] alone

 

Berakoth 21b

 

, or [where he said it] with a congregation and [is repeating it] with a congregation, but when [one who has prayed] alone goes into a congregation, it is as if he had not prayed at all. Hence we are told that this is not so. And if we had been told only the second case, I might think that this ruling applies only because he had not commenced, but where he had commenced I might say that he should not [break off]. Therefore both are necessary.

 

R. Huna said:

 

If a man goes into a synagogue and finds the congregation saying the Tefillah, if he can commence and finish before the reader reaches 'We give thanks', he may say the Tefillah, but otherwise he should not say it.

 

R. Joshua b. Levi says:

 

If he can commence and finish before the reader reaches the Sanctification (Any action by a Jew that brings honor, respect, and glory to Hashem), he should say the Tefillah, but otherwise he should not say it. What is the ground of their difference?

 

One authority held that a man praying by himself does say the Sanctification, while the other holds that he does not. So, too, R. Adda b. Abahah said:

 

Whence do we know that a man praying by himself does not say the Sanctification? Because it says:

 

I will be hallowed among the children of Israel;

 

[Leviticus 22:32 And ye shall not profane My holy name; but I will be hallowed among the children of Israel:

 

I am the LORD who hallow you, 22:33 that brought you out of the land of Egypt, to be your God: I am the LORD. {P}]

 

for any manifestation of sanctification not less than ten are required. How is this derived? Rabinai the brother of R. Hiyya b. Abba taught:

 

We draw an analogy between two occurrences of the word 'among'. It is written here, I will be hallowed among the children of Israel, and it is written elsewhere. Separate yourselves from among this congregation.

 

[Numbers 16:20 And the LORD spoke unto Moses and unto Aaron, saying:

 

16:21 'Separate yourselves from among this congregation, that I may consume them in a moment.' 16:22 And they fell upon their faces, and said:

 

'O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?' {S}]

 

Just as in that case ten are implied, so here ten are implied. Both authorities, however, agree that he does not interrupt [the Tefillah].

 

The question was asked: What is the rule about interrupting [the Tefillah] to respond. May His great name be blessed?

 

When R. Dimi came from Palestine, he said that R. Judah and R. Simeon the disciples of R. Johanan say that one interrupts for nothing except 'May His great name be blessed', for even if he is engaged in studying the section of the work of [the Divine] Chariot, he must interrupt [to make this response]. But the law is not in accordance with their view.

 

R. JUDAH SAYS:

 

HE SAYS THE GRACE BOTH BEFORE AND, AFTER. This would imply that R. Judah was of opinion that a ba'al keri (someone who emits semen once) is permitted to [occupy himself] with the words of the Torah.

 

But has not R. Joshua b. Levi said:

 

How do we know that a ba'al keri is forbidden to study the Torah?

 

Because it says, Make them known unto thy children and thy children's children, and immediately afterwards, The day that thou stoodest [before the Lord thy God in Horeb],

 

[Deuteronomy 4:9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children's children; 4:10 the day that thou stood before the LORD thy God in Horeb, when the LORD said unto me:

 

'Assemble Me the people, and I will make them hear My words that they may learn to fear Me all the days that they live upon the earth, and that they may teach their children.']

 

implying that just as on that occasion those who had a seminal issue were forbidden, so here too those who have a seminal issue are forbidden? And should you say that R. Judah does not derive lessons from the juxtaposition of texts, [this does not matter] since R. Joseph has said:

 

Even those who do not derive lessons from the juxtaposition of texts in all the rest of the Torah, do so in Deuteronomy; for R. Judah does not derive such lessons in all the rest of the Torah, and in Deuteronomy he does. And how do we know that in all the rest of the Torah he does not derive such lessons? — As it has been taught; Ben 'Azzai says:

 

Thou shalt not suffer a sorceress to live. and it says [immediately afterwards], Whosoever lies with a beast shall surely be put to death.

 

[Exodus 22:17 Thou shalt not suffer a sorceress to live. 22:18 Whosoever lies with a beast shall surely be put to death. {S}]

 

The two statements were juxtaposed to tell you that just as one that lieth with a beast is put to death by stoning, so a sorceress also is put to death by stoning.

 

Said R. Judah to him: Because the two statements are juxtaposed, are we to take this one out to be stoned? Rather [we learn it as follows]:

 

They that divine by a ghost or a familiar spirit come under the head of sorceress. Why then were they mentioned separately? To serve as a basis for comparison:

 

just as they that divine by a ghost or familiar spirit are to be stoned, so a sorceress is to be stoned.

 

And how do we know that he derives lessons from juxtaposition in Deuteronomy? — As it has been taught:

 

R. Eliezer said, A man may marry a woman who has been raped by his father or seduced by his father, one who has been raped by his son, or one who has been seduced by his son. R. Judah prohibits one who has been raped by his father or seduced by his father. And R. Giddal said with reference to this:

 

What is the reason of R. Judah? Because it is written:

 

A man shall not take his father's wife and shall not uncover his father's skirt;

 

[Deuteronomy 23:1 A man shall not take his father's wife, and shall not uncover his father's skirt. {S}]

 

which implies, he shall not uncover the skirt which his father saw. And how do we know that the text is speaking of one raped by his father? — Because just before it are the words, Then the man that lay with her shall give unto the father, etc.!

 

[Deuteronomy 22:28 If a man find a damsel that is a virgin, that is not betrothed, and lay hold on her, and lie with her, and they be found; 22:29 then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife, because he hath humbled her; he may not put her away all his days. {S}]

 

They replied: Yes, in Deuteronomy he does draw such lessons, but this juxtaposition he requires for the other statement of R. Joshua b. Levi. For R. Joshua b. Levi said:

 

If any man teaches his son Torah, the Scripture accounts it to him as if he had received it from Mount Horeb, as it says, 'And thou shalt make them known unto thy children and thy children's children', and immediately afterwards it is written, 'The day that thou stood before the Lord thy God in Horeb.

 

We have learned:

 

A sufferer from gonorrhoea who had an emission, a niddah ((a woman during menstruation, or a woman who has menstruated and not yet completed the associated requirement of immersion in a ritual bath). from whom semen has escaped and a woman who became niddah during sexual intercourse require ritual ablution (ritual washing); R. Judah, however, exempts them. Now R. Judah's exemption extends only to a gonorrhoeic person who had an emission, because ritual ablution in his first condition is useless for him, but an ordinary person who has an emission requires ritual ablution! And should you maintain that R. Judah exempts an ordinary ba'al keri (someone who emits semen once) also, and the reason why he and the Rabbis joined issue over the gonorrhoeic person was to show how far the Rabbis are prepared to go, then look then at the next clause:

 

'A woman who became niddah during sexual intercourse requires a ritual ablution'. Whose opinion is here stated? Shall I say it is the Rabbis? Surely this is self-evident! Seeing that a gonorrhoeic person who has an emission, although a ritual ablution is useless in his first condition, was yet required by the Rabbis to take one, how much more so a woman who becomes niddah during sexual intercourse, for whom in her first condition a ritual ablution was efficacious (effective)! We must say therefore that it states the opinion of R. Judah, and he meant exemption to apply only to this case.

 

Folio 22a

 

so that a woman who becomes niddah during sexual intercourse does not require a ritual ablution, but an ordinary ba'al keri does require ritual ablution! — Read [in the Mishnah] not: [R. JUDAH SAYS,] HE SAYS THE BLESSING, but 'He says mentally'. But does R. Judah [in any case] prescribe saying mentally? Has it not been taught:

 

A ba'al keri who has no water for a ritual ablution recites the Shema' without saying a blessing either before or after, and he eats bread and says a blessing after it. He does not, however, say a blessing before it, but says it mentally without uttering it with his lips. So R. Meir. R. Judah says: In either case he utters it with his lips? — Said R. Nahman b. Isaac:

 

R. Judah put it on the same footing as the halachoth (Jewish religious ruling) of Derek Erez (Minor Talmudic treatise on an ethical way of life), as it has been taught: 'And thou shalt make them known to thy children and thy children's children', and it is written immediately afterwards, 'The day on which thou didst stand before the Lord thy God in Horeb'. Just as there it was in dread and fear and trembling and quaking, so in this case too it must be in dread and fear and trembling and quaking. On the basis of this they laid down that sufferers from gonorrhoea, lepers, and those who had intercourse with niddoth (a woman in her menstrual cycle) are permitted to read the Torah, the Prophets and the Hagiographa, and to study the Mishnah, [Midrash] the Talmud, halachoth and haggadoth, but a ba'al keri is forbidden. R. Jose said:

 

He may repeat those with which he is familiar, so long as he does not expound the Mishnah.

 

R. Jonathan b. Joseph said:

 

He may expound the Mishnah but he must not expound the Talmud.

 

R. Nathan b. Abishalom says:

 

He may expound the Talmud also, provided only he does not mention the divine names that occur in it.

 

R. Johanan the sandal-maker, the disciple of R. Akiba, said in the name of R. Akiba:

 

He should not enter upon the Midrash (interpretation of Jewish texts) at all. (Some read, he should not enter the Beth Ha-midrash [Jewish study hall located in a synagogue] at all.) R. Judah says:

 

He may repeat the laws of Derek Erez. Once R. Judah after having had a seminal issue was walking along a river bank, and his disciples said to him, Master repeat to us a section from the laws of Derek Erez, and he went down and bathed and then repeated to them. They said to him: Have you not taught us, Master, 'He may repeat the laws of Derek Erez'? He replied:

 

Although I make concessions to others, I am strict with myself.

 

It has been taught:

 

R. Judah b. Bathyra used to say:

 

Words of Torah are not susceptible of uncleanness. Once a certain disciple was mumbling over against R. Judah b. Bathyra. He said to him:

 

My son, open thy mouth and let thy words be clear, for words of Torah are not susceptible to uncleanness, as it says, Is not My word like as fire.

 

[Jeremiah 23:29 Is not My word like as fire? saith the LORD; and like a hammer that breaks the rock in pieces? {S}]

 

Just as fire is not susceptible of uncleanness, so words of Torah are not susceptible of uncleanness.

 

The Master said:

 

He may expound the Mishnah, but he must not expound the Talmud. This supports R. Ila'i; for R. Ila'i said in the name of R. Aha b. Jacob, who gave it in the name of our Master:

 

The halachah is that he may expound the Mishnah but he must not expound the Talmud.

 

The same difference of opinion is found among Tannaim. 'He may expound the Mishnah but he must not expound the Talmud'.

 

So R. Meir. R. Judah b. Gamaliel says in the name of R. Hanina b. Gamaliel:

 

Both are forbidden.

 

Others report him as having said:

 

Both are permitted. The one who reports 'Both are forbidden' concurs with R. Johanan the sandal-maker; the one who reports, 'both are permitted' concurs with R. Judah b. Bathyra.

 

R. Nahman b. Isaac said:

 

It has become the custom to follow these three elders, R. Ila'i in the matter of the first shearing, R. Josiah in the matter of mixed kinds, and R. Judah b. Bathyra in the matter of words of Torah.

 

'R. Ila'i in the matter of the first shearing', as it has been taught: R. Ila'i says:

 

The rule of the first shearing applies only in Palestine. 'R. Josiah in the matter of mixed kinds', as it is written, Thou shalt not sow thy vineyard with two kinds of seeds.

 

[Deuteronomy 22:9 9 Thou shalt not sow thy vineyard with two kinds of seed; lest the fulness of the seed which thou hast sown be forfeited together with the increase of the vineyard. {S}]

 

R. Josiah says:

 

The law has not been broken until one sows wheat, barley and grape kernels with one throw.

 

'R. Judah b. Bathyra in the matter of words of Torah,' as it has been taught:

 

R. Judah b. Bathyra says:

 

Words of Torah are not susceptible of uncleanness. When Ze'iri came [from Palestine]. he said:

 

They have abolished the ritual ablution. Some report him to have said:

 

They have abolished the washing of hands. The one who reports 'they have abolished the ritual ablution' concurs with R. Judah b. Bathyra. The one who reports 'they have abolished the washing of hands' is in accord with R. Hisda, who cursed anyone who went looking for water at the hour of prayer.

 

Our Rabbis taught:

 

A ba'al keri on whom nine kabs (unit of measurement. 1 kav = 24 eggs) of water have been thrown is clean.

 

Nahum a man of Gimzu whispered it to R. Akiba, and R. Akiba whispered it to Ben 'Azzai, and Ben 'Azzai went forth and repeated it to the disciples in public.

 

Two Amoraim in the West differed in regard to this, R. Jose b. Abin and R. Jose b. Zebida. One stated:

 

He repeated it, and one taught, He whispered it. The one who taught 'he repeated it' held that the reason [for the concession] was to prevent neglect of the Torah and of procreation. The one who taught 'he whispered it' thought that the reason was in order that scholars might not always be with their wives like cocks.

 

R. Jannai said:

 

I have heard of some who are lenient in this matter, and I have heard of some who are strict in it; and if anyone is strict with himself in regard to it, his days and years are prolonged.

 

R. Joshua b. Levi said:

 

What is the sense of those who bathe in the morning? [He asks], What is the sense! Why, it was he himself who said that a ba'al keri is forbidden [to occupy himself] with the words of the Torah! What he meant is this:

 

What is the sense of bathing in forty se'ahs (minimum quantity of water required for ritual ablution) when one can make shift with nine kabs?

 

What is the sense of going right in when throwing the water over one is sufficient?

 

R. Hanina said:

 

They put up a very valuable fence by this, as it has been taught:

 

Once a man enticed a woman to commit an offense and she said to him:

 

Vagabond, have you forty se'ahs to bathe in, and he at once desisted.

 

Said R. Huna to the disciples:

 

My masters, why do you make so light of this bathing? Is it because of the cold? You can use the baths!

 

Said R. Hisda to him:

 

Can ablution be performed in hot baths? — He replied:

 

R. Adda b. Ahabah is of the same opinion as you. R. Ze'ira used to sit in a tub of water in the baths and say to his servant, Go and fetch nine kabs and throw over me. R. Hiyya b. Abba said to him: Why, sir, do you take this trouble, seeing that you are sitting in [that quantity of] water? — He replied:

 

The nine kabs must be like the forty se'ahs: just as the forty se'ahs are for immersion and not for throwing, so the nine kabs are for throwing and not for immersion. R. Nahman prepared an ewer holding nine kabs. When R. Dimi came, he reported that R. Akiba and R. Judah Glostera had said:

 

The rule, was laid down only for a sick person who has an emission involuntarily, but for a sick person who has a voluntary emission forty se'ahs [are required].

 

Tractate Berakoth

 

Folio 42a

 

Rab Judah gave a wedding feast for his son in the house of R. Judah b. Habiba.They set before the guests bread such as is taken with dessert. He came in and heard them saying the benediction ha-Mozi.

 

He said to them:

 

What is this zizi that I hear? Are you perhaps saying the blessing 'who bringest forth bread from the earth'?

 

They replied:

 

We are, since it has been taught:

 

R. Muna said in the name of R. Judah:

 

Over bread which is taken with dessert the benediction 'who brings forth bread' is said; and Samuel said that the halachah is as stated by R. Muna. He said to them:

 

It has been stated that the halachah is not as stated by R. Muna. They said to him:

 

Is it not the Master himself who has said in the name of Samuel that bread wafers may be used for an erub (Mixture or amalgamation; ideal combination of things separate) and the blessing said over them is 'who bringest forth bread'?

 

[He replied]:

 

There [we speak] of a different case, namely, where they are made the basis of the meal; but if they are not the basis of the meal, this does not apply.

 

R. Papa was once at the house of R. Huna the son of R. Nathan. After they had finished the meal, eatables were set before them and R. Papa took some and commenced to eat. They said to him:

 

Does not the Master hold that after the meal is finished it is forbidden to eat? He replied:

 

'Removed' is the proper term.

 

Raba and R. Zera once visited the Exilarch. After they had removed the tray from before them, a gift [of fruit] was sent them from the Exilarch. Raba partook, but R. Zera did not partake. Said the latter to him:

 

Does not the Master hold that if the food has been removed it is forbidden to eat? He replied:

 

We can rely on the tray of the Exilarch (leading authority in the Jewish community in Babylonia).

 

Rab said:

 

If one is accustomed to [rub his hands with] oil [after a meal], he can wait for the oil.

 

R. Ashi said:

 

When we were with R. Kahana he said to us:

 

I, for instance, who am accustomed to use oil, can wait for the oil. But the law is not as stated in all those dicta reported above, but as thus stated by R. Hiyya b. Ashi in the name of Rab:

 

Three things should follow immediately one on the other. The killing [of the sacrifice] should follow immediately on the laying on of hands. Tefillah should follow immediately on ge'ullah. Grace should follow immediately on the washing of hands.

 

Abaye said:

 

We will add another case. A blessing follows immediately on [the entertaining of] scholars, since it says, The Lord hath blessed me for thy sake.

 

[Genesis 30:25 And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban: 'Send me away, that I may go unto mine own place, and to my country. 30:26 Give me my wives and my children for whom I have served thee, and let me go; for thou knows my service wherewith I have served thee.' 30:27 And Laban said unto him:

 

'If now I have found favor in thine eyes, I have observed the signs, and the LORD hath blessed me for thy sake.' ]

 

If you prefer, I can learn it from here:

 

The Lord blessed the Egyptian's house for Joseph's sake.

 

MISHNAH. A BLESSING SAID OVER THE WINE TAKEN BEFORE THE MEAL SERVES ALSO FOR THE WINE TAKEN AFTER THE MEAL. A BLESSING OVER THE HORS D'OEUVRES TAKEN BEFORE THE MEAL SERVES FOR THE SWEETS TAKEN AFTER THE MEAL. A BLESSING OVER BREAD SERVES FOR THE SWEETS BUT A BLESSING OVER THE HORS D'OEUVRES DOES NOT SERVE FOR THE BREAD. BETH SHAMMAI SAY: NEITHER [DOES IT SERVE] FOR A COOKED DISH. IF [THOSE AT THE TABLE] ARE SITTING UPRIGHT, EACH ONE SAYS GRACE FOR HIMSELF; IF THEY HAVE RECLINED, ONE SAYS GRACE FOR ALL.

 

Berakoth 42b

 

IF WINE IS BROUGHT TO THEM IN THE COURSE OF THE MEAL, EACH ONE SAYS A BENEDICTION FOR HIMSELF; IF AFTER THE MEAL, ONE SAYS IT FOR ALL. THE SAME ONE SAYS [THE BENEDICTION] OVER THE PERFUME, ALTHOUGH THE PERFUME IS NOT BROUGHT IN TILL AFTER THE MEAL.

 

GEMARA. Rabbah b. Bar Hanah said in the name of R. Johanan:

 

This was meant to apply only to Sabbaths and festivals, because then a man makes wine an essential part of his meal. On others days of the year, however, a blessing is said over each cup, it has also been reported: Rabbah b. Mari said in the name of R. Joshua b. Levi:

 

This was meant to apply only to Sabbaths and festivals, and to meals taken when a man leaves the bath or after bloodletting, because on such occasions a man makes wine an essential part of the meal. On other days of the year, however, a blessing is said over each cup. Rabbah b. Mari was once at the house of Raba on a weekday. He saw him say a blessing [over the wine taken] before the meal and again after the meal. He said to him:

 

'Well done; and so said R. Joshua b. Levi!'

 

R. Isaac b. Joseph visited Abaye on a festival, and saw him say a blessing over each cup. He said to him: Does your honor not hold with the rule laid down by R. Joshua b. Levi? — He replied:

 

I have just changed my mind.

 

A question was asked: If wine was brought round in the course of the meal [but not before], can a blessing over it serve for the wine taken after the meal as well? Should you cite the ruling that A BLESSING SAID OVER THE WINE TAKEN BEFORE THE MEAL SERVES FOR WINE TAKEN AFTER THE MEAL, this may be because both are [drunk] for the sake of drinking. Here, however, where one cup is for steeping [the food in] and the other for drinking. shall I say that this is not the rule, or perhaps it makes no difference? — Rab replied that it does serve; R. Kahana that it does not; R. Nahman held that it does serve; R. Shesheth that it does not serve. R. Huna and Rab Judah and all the disciples of Rab held that it does not serve. Raba raised an objection to R. Nahman:

 

IF WINE IS BROUGHT TO THEM IN THE COURSE OF THE MEAL, EACH ONE SAYS A BLESSING FOR HIMSELF; IF AFTER THE MEAL, ONE SAYS IT FOR ALL. — He replied: The meaning is this: If no wine was brought in during the course of the meal but only after the meal, one says the blessing on behalf of all.

 

A BLESSING OVER BREAD SERVES FOR THE SWEETS, BUT A BLESSING OVER THE HORS D'OEUVRES DOES NOT SERVE FOR THE BREAD. BETH SHAMMAI SAY:

 

NEITHER [DOES IT SERVE] FOR A COOKED DISH. The question was asked:

 

Do Beth Shammai differ with regard to the first part of the statement or the second part? [Do we understand] that the First Tanna said that A BLESSING OVER BREAD SERVES FOR THE SWEETS and a fortiori for cooked dishes, and Beth Shammai on the contrary maintained that not merely does the blessing over bread not suffice for the sweets but it does not serve even for the cooked dishes; or are we perhaps to understand that they differ as to the second half of the statement, that A BLESSING OVER THE HORS D'OEUVRES DOES NOT SERVE FOR THE BREAD, which implies that it does not indeed serve for bread but it does serve for cooked dishes, and Beth Shammai on the contrary maintain that it does not serve even for cooked dishes? — This is left undecided.

 

IF [THEY] ARE SITTING UPRIGHT, EACH ONE etc. If they are reclining he may, if not he may not. With this was contrasted the following:

 

If ten persons were traveling on the road, even though all eat of one loaf, each one says grace for himself; but if they sat down to eat, even though each one eats of his own loaf, one may say grace on behalf of all. It says here, 'sat', which implies, although they did not recline? — R. Nahman b. Isaac replied:

 

This is the case if for instance, they say:

 

Let us go and eat bread in such and such a place.

 

When Rab died, his disciples followed his bier. When they returned they said, Let us go and eat a meal by the river Danak. After they had eaten, they sat and discussed the question: When we learned 'reclining', is it to be taken strictly, as excluding sitting, or perhaps, when they say, Let us go and eat bread in such and such a place, it is as good as reclining? They could not find the answer. R. Adda b. Ahabah rose

 

Folio 43a

 

and turned the rent in his garment from front to back and made another rent, saying, Rab is dead, and we have not learned the rules about grace after meals! At length an old man came and pointed out the contradiction between the Mishnah and the Baraitha, and solved it by saying, Once they have said, Let us go and eat bread in such and such a place, it is as if they were reclining.

 

IF THEY HAVE RECLINED, ONE SAYS GRACE: Rab said:

 

The rule is that only bread requires reclining, but wine does not require reclining. R. Johanan, however, says that wine also requires reclining. Some report thus:

 

Rab said, This applies only to bread, for which reclining is of effect, but for wine reclining is not of effect. R. Johanan, however, says that for wine also reclining is of effect.

 

The following was cited in objection [to Rab]: '

 

What is the procedure for reclining? The guests enter and sit on stools and chairs till they are all assembled. When water is brought, each one washes one hand. When wine is brought, each one says a blessing for himself. When they go up [on to the couches] and recline, and water is brought to them, although each one of them has already washed one hand, he now again washes both hands. When wine is brought to them, although each one has said a blessing for himself, one now says a blessing on behalf of all. Now according to the version which makes Rab say that 'this applies only to bread which requires reclining, but wine does not require reclining'. there is a contradiction between his view and the first part of this statement?7 — Guests are different, since they intend to shift their place. According to the version which makes Rab say that this applies only to bread for which reclining is of effect, but for wine reclining is of no effect, there is a contradiction with the second part?9 — The case is different there because, since reclining is of effect for bread, it is also of effect for wine.

 

Ben Zoma was asked:

 

Why was it laid down that if wine is brought in the course of the meal, each one says a blessing for himself, but if after the meal, one may say a blessing for all? He replied:

 

Because [during meals] the gullet is not empty.

 

Is Grace and benediction (Berachot) the same thing to a Jew as to a Christian? A benediction (Latin: bene, well + dicere, to speak) is a short invocation for divine help, blessing and guidance, usually at the beginning and/or end of worship service. Judaism developed ritualized benedictions (Berachot) for use at the Temple of Jerusalem, and the home. These Berachot often took the form of a blessing upon the fulfillment of a mitzvah (divine commandment). The most important benediction was the Priestly Blessing pronounced by the Kohenim (priests descended from Aaron).

 

Numbers 6

 

22 And the LORD spoke unto Moses, saying:

 

23 'Speak unto Aaron and unto his sons, saying:

 

On this wise ye shall bless the children of Israel; ye shall say unto them: {S}

 

24 The LORD bless thee, and keep thee; {S}

 

25 The LORD make His face to shine upon thee, and be gracious unto thee; {S}

 

26 The LORD lift up His countenance upon thee, and give thee peace. {S}

[Exodus 33:20 And the Lord said, “I will make all my goodness pass before your face, and I will proclaim the Lord by name before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” 56 33:20 But he added, “You cannot see my face, for no one can see me and live.” 33:21 The Lord said, “Here is a place by me; you will station yourself on a rock. 33:22 When my glory passes by, I will put you in a cleft in the rock and will cover you with my hand while I pass by. 63 33:23 Then I will take away my hand, and you will see my back, but my face must not be seen.”]

 

[John 1:18 No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known.]

27 So shall they put My name upon the children of Israel, and I will bless them.' {S}

In Judeo-Christianity, the concept is the manifestation of Our Father rather than a remote immanence or delegation of an angel, even though a mortal would not be able to gaze directly upon him. In Jewish mysticism, it is traditionally believed that even the angels who attend Him cannot endure seeing the divine countenance directly. Where there are references to visionary encounters, these are thought to be either products of the human imagination, as in dreams or, alternatively, a sight of the divine glory which surrounds Our Father, not the godhead itself.

 

With complete respect to my Jewish and Muslim brother, I only show this image for understanding.

 

Creation of the Sun and Moon by Michelangelo, face detail of God.

 

 

 

The Ancient of Days (1794) Watercolor etching by William Blake

 

 

Aaron's First Offering (engraving by Gerard Jollain from the 1670 La Saincte Bible)

 

 

Leviticus 9

 

9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering.

 

9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people.

 

9:24 Then fire went out from the presence of the Lord and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground.

Verse 2 Corinthians 13:13 (sometimes14 or not mentioned at all) is the most common benedictions used in Christian worship.

 

King James

 

2 Corinthians 13

 

5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

 

6 But I trust that ye shall know that we are not reprobates.

 

7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates.

 

8 For we can do nothing against the truth, but for the truth.

 

9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection.

 

10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.

 

11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.

 

12 Greet one another with an holy kiss.

 

13 All the saints salute you.

 

14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

 

Catholic Mass begins with the entrance chant/song. The celebrant and other ministers enter in procession and reverence the altar with a bow and/or a kiss. The altar is a symbol of Christ at the heart of the assembly and so deserves this special reverence to honor the sacrifice Jesus made for our salvation. The entire procession is a means of focusing and calling the people to prayer. We have a sense of being gathered before the altar to begin the celebration.

 

All make the Sign of the Cross and the celebrant extends a greeting to the gathered people in recites a benediction (blessing) to the faithful taken from Saint Paul.

 

Holy Mass

 

Introductory Rite

 

Entrance Song

 

V. In the name of the Father and of the Son, and of the Holy Spirit.

R. Amen.

 

V. The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy

Spirit be with you all.

R. And with your spirit.

 

New Jerusalem Bible

 

2 Corinthians 13

 

5 Put yourselves to the test to make sure you are in the faith. Examine yourselves. Do you not recognize yourselves as people in whom Jesus Christ is present? - unless, that is, you fail the test.

 

6 But we, as I hope you will come to recognize, do not fail the test.

 

7 It is our prayer to God that you may do nothing wrong -- not so that we have the credit of passing a test, but because you will be doing what is right, even if we do not pass the test.

 

8 We have no power to resist the truth; only to further the truth;

 

9 and we are delighted to be weak if only you are strong. What we ask in our prayers is that you should be made perfect.

 

10 That is why I am writing this while still far away, so that when I am with you I shall not have to be harsh, with the authority that the Lord has given me, an authority that is for building up and not for breaking down.

 

11 To end then, brothers, we wish you joy; try to grow perfect; encourage one another; have a common mind and live in peace, and the God of love and peace will be with you.

 

12 Greet one another with the holy kiss. All God's holy people send you their greetings.

 

13 The grace of the Lord Jesus Christ, the love of God and the fellowship of the Holy Spirit be with you all.

Communion and fellowship appear to be synonymous with each other in this context. Holy Ghost and Holy Spirit appear to be synonymous with each other.

 

Was 2 Corinthians 13:14 is not included in the Codex Sinaiticus, but is included in the King James. Through the centuries, many words were added or omitted from the New Testament. What is truly important is to discern change in the meaning of these passages.

 

Codex Sinaiticus

 

2 Corinthians 13

 

13:5 Try yourselves, whether you are in the faith, prove yourselves: or do you not know yourselves, that Christ Jesus is in you? unless you are disapproved.

 

6 But I hope that you shall know that we are not disapproved.

 

7 But we pray to God that you may do no evil, not that we may appear approved, but that you may do what is excellent, though we be as disapproved.

 

8 For we can do nothing against the truth, but for the truth.

 

9 For we rejoice when we are weak, and you are strong: this also we pray for, your perfect union.

 

10 For this reason I write these things while absent, that I may not, when present, use severity, according to the authority which the Lord gave me for edification, and not for destruction.

 

11 Finally, brethren, rejoice; be perfectly united, be comforted, be of the same mind, live in peace, and the God of love and of peace shall be with you.

 

12 Salute one another with a holy kiss

 

13 All the saints salute you.

The world's oldest existing manuscript of the letters of St. Paul (P.Mich.inv.6238, also known in NT scholarship as P46). Thirty leaves of this manuscript, written in about 200 C.E., were found in Egypt and purchased by the University of Michigan Papyrology Collection in 1931 and 1933 (another 56 leaves, not included in this app, are housed in the Chester Beatty Library, Dublin; 18 leaves are missing completely).

 

I contacted Evyn Kropf, the Librarian for the University of Michigan's Near Eastern and Religious Studies; Curator, Islamic Manuscripts Collection

 

(734) 764-1220

 

To: Evyn Kropf

Subject: 2 Corinthians Question

Date: Sat, 7 Feb 2015 19:39:48 -0800

 

I noticed reading the Codex Sinaiticus that the following verse was not included.

 

2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

 

Does your papyri include this verse?

 

Thanks in advance.

 

Luke Wilbur

 

-------------------

 

From: Evyn Kropf

To: Luke_Wilbur, Brendan Haug, Monica Tsuneishi

Subject: Re: 2 Corinthians Question

Date: Sun, 8 Feb 2015 13:11:32 -0500

 

Hello Luke,

 

P46 (P.Mich.6238, 145 verso) appears to conclude with verse 13. See the image, description and citations at the link below:

 

http://quod.lib.umich.edu/a/apis/x-3594/6238_145.tif

 

And the images and description provided by the CSNTM (Center for the Study of New Testament Manuscripts):

 

http://www.csntm.org/Manuscript/View/GA_P46_Mich

 

http://images.csntm.org/Manuscripts/GA_P46_Mich/P46%20(P.Mich%206238)%20Michigan%20Prep%20Doc.pdf

 

Hoping this is helpful. Let me know if you need any assistance locating the cited publications. I am copying our papyrology archivist and collection manager who may have more insight to offer.

 

Kind regards,

Evyn

 

-------------------

 

From: Brendan Haug <bjhaug@umich.edu>

To: Evyn Kropf <ekropf@umich.edu>

Cc: Monica Tsuneishi <monicats@umich.edu>

Subject: Re: 2 Corinthians Question

Date: Sun, 8 Feb 2015 15:00:14 -0500

 

Dear Mr. Wilbur,

The piece does indeed conclude with the verse (the description of the contents will have to be emended). "Amen," however, is omitted.

 

Best,

Brendan Haug

 

-------------------

 

From: Evyn Kropf

To: Brendan Haug

Cc: Luke Wilbur, Monica Tsuneishi

Subject: Re: 2 Corinthians Question

Date: Mon, 9 Feb 2015 11:54:30 -0500

 

Many thanks, Brendan.

 

Luke, the discrepancy is in the division and numbering of the verses. What is separated as "verse 13" elsewhere is appended to verse 12 in this papyrus, with the text of what is elsewhere "verse 14" numbered 13. Hope that makes sense. This is more apparent in the publication by Sanders (A third-century papyrus codex of the Epistles of Paul) of the Greek text (which you'll have seen referenced in the descriptive entry):

 

 

 

p.84-85 provides a transcription of the Greek text

http://babel.hathitrust.org/cgi/pt?id=wu.89041242975;view=2up;seq=110

 

 

 

As for your question of whether or not a direct English translation of this and the other parts of P46 (P.Mich.6238) is available, Brendan and Monica will have more insight to share as they are more familiar with collection item related publications (and have ready access to related references, including Aland's listing of literature in Repertorium der griechischen christlichen Papyri).

 

Appreciate your advice in this regard, Brendan and Monica!

 

Hoping this is helpful...

 

Kind regards,

Evyn

 

-------------------

 

From: Brendan Haug

To: Evyn Kropf

Cc: Luke Wilbur

Subject: Re: 2 Corinthians Question

Date: Mon, 9 Feb 2015 13:15:20 -0500

 

 

Dear Luke,

 

An English translation of Michigan's leaves of P46 is available in an app that the Papyrology Collection created for use with the iPhone and iPad. We are in the process of porting the app to the web, where it can be accessed by anyone.

 

If you use Apple technology, have a look at the free app here: https://itunes.apple.com/us/app/pictureit-ep/id579407823?mt=8&ign-mpt=uo%3D4

 

If you're a PC user, we hope to have the online version of the app up and running in the next few months.

 

Best,

Brendan

 

-------------------

 

From: "Luke Wilbur"

To: "Brendan Haug"

 

Subject: Re: 2 Corinthians Question

Date: Wed, 11 Feb 2015 17:34:58 -0800

 

Brenden,

Thanks again for taking the time to get back to me. Question what is the date and origin of P46? I am doing my best to decipher Chester Beatty's text. Would 400 AD from Egypt be correct?

 

Thanks again,

 

Luke Wilbur

 

-------------------

 

From: Brendan Haug

To: Luke Wilbur

Subject: Re: 2 Corinthians Question

 

Date: Thu, 12 Feb 2015 08:34:29 -0500

 

Traditionally, the text has been dated to the late 2nd/early 3rd century AD. Some contemporary scholars would push it forward to the late 3rd/early 4th century, however. There is no consensus.

 

It is extremely difficult to date the handwriting on these sorts of literary manuscripts, particularly when they are separated from their archaeological context, as this one was.

 

Brendan

The Codex Sinaiticus is generally dated to the fourth century, and sometimes more precisely to the middle of that century. It is possible that it is done at the same time as the P46.

 

This passage is dedicated to Joesph Knight. He graciously downloaded the app on his Ipad. I was able to transcribe the translation of Papyrus 46 (P46) to English by Edgar Ebojo, University of Birmingham.

 

Papyrus 46

 

2 Corinthians 13

 

6 I hope however, the you shall know that we are not unapproved.

 

7 We pray to God (that you would) not do yourselves any wrong,; not that we (as) approved may appear, but that you may do the right thing. The we may seem as unapproved.

 

8. For we are not able (to do) anything against the truth, for for the truth.

 

9. For we are glad when we are weak and you are strong. This also we pray the perfection of you.

 

10. Because of this, being absent, I write these things to you that being in the present, not sharply I may treat (you), according to the authority which the Lord gave me, for (the) edification and not for destruction.

 

11. Finally brothers, rejoice and be restored, be encouraged, think of the same thing:

 

live in peace, and the God of the love and peace be with you.

 

12. Greet one another with a kiss holy. All the Saints greet you.

 

13 The grace of the Lord Jesus Christ and the love of [of t]he God and the fellowship of the Spirit [be wit]h all of you.

The Acacian schism between the Eastern and Western Christian Churches lasted thirty-five years, from 484–519. It resulted from a drift in the leaders of Eastern Christianity toward Monophysitism, and Emperor Zeno's unsuccessful attempt to reconcile the parties with the Henotikon.

 

Monophysitism was born in the theological "School of Alexandria", which began its Christological analysis with the (divine) eternal Son or Word of God and sought to explain how this eternal Word had become incarnate as a man—in contrast to the "School of Antioch" (birthplace of Nestorianism, the antithesis of Monophysitism), which instead began with the (human) Jesus of the Gospels and sought to explain how this man had become united with the eternal Word in the Incarnation. Both sides agreed, of course, that Christ was both human and divine, but the Alexandrians emphasized divinity (including the fact that the divine nature was itself "impassible" or immune to suffering) while the Antiochines emphasized humanity (including the limited knowledge and "growth in wisdom" of the Christ of the Gospels).

 

 

Is it possible that the difference of 2 Corinthians 13 between the Codex Sinaiticus and Papyrus 46 has to do with Acacian schism?

[Luke_Wilbur]

The Didache

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

Along with Codex Vaticanus, the Codex Sinaiticus is considered one of the most valuable manuscripts for establishing the original text (textual criticism) of the Greek New Testament, as well as the Septuagint. It is the only uncial manuscript with the complete text of the New Testament, and the only ancient manuscript of the New Testament written in four columns per page which has survived to the present day. With only 300 years separating the Codex Sinaiticus and the original manuscripts of the New Testament, it is considered to be more accurate than most later copies in preserving superior readings where many later manuscripts are in error.

For the Gospels, Sinaiticus is generally considered among scholars as the second most reliable witness of the text (after Vaticanus); in the Acts of the Apostles, its text is equal to that of Vaticanus; in the Epistles, Sinaiticus is the most reliable witness of the text. In the Book of Revelation, however, its text is corrupted and is considered of poor quality, and inferior to the texts of Codex Alexandrinus, Papyrus 47, and even some minuscule manuscripts in this place (for example, Minuscule 2053, 2062).

Comparison of codices Sinaiticus and Vaticanus

Watch the video, "Dr. Dan Wallace - "Tischendorf and the Discovery of the Codex Sinaiticus: A Reassessment"

http://youtu.be/7XmeV_0TsPY

German Biblical scholar Lobegott Friedrich Constantin (von) Tischendorf discovered the worlds oldest and most complete bible from 325 AD in 1844, with complete New Testament not discovered before.

Little is known of the manuscript's early history. According to Hort, it was written in the West, probably in Rome, as suggested by the fact that the chapter division in the Acts common to Sinaiticus and Vaticanus occurs in no other Greek manuscript, but is found in several manuscripts of the Latin Vulgate. Robinson countered this argument, suggesting that this system of chapter divisions was introduced into the Vulgate by Jerome himself, as a result of his studies at Caesarea. According to Kenyon the forms of letters are Egyptian and they were found in Egyptian papyri of earlier date. Gardthausen Ropes and Jellicoe thought it was written in Egypt. Harris believed that the manuscript came from the library of Pamphilus at Caesarea, Palestine. Streeter, Skeat, and Milne also believed that it was produced in Caesarea.

Tischendorf wrote about his visit to the monastery in Reise in den Orient in 1846 (translated as Travels in the East in 1847), without mentioning the manuscript. Later, in 1860, in his writings about the Sinaiticus discovery, Tischendorf wrote a narrative about the monastery and the manuscript that spanned from 1844 to 1859. He wrote that in 1844, during his first visit to the Saint Catherine's Monastery, he saw some leaves of parchment in a waste-basket. They were "rubbish which was to be destroyed by burning it in the ovens of the monastery", although this is firmly denied by the Monastery. After examination he realized that they were part of the Septuagint, written in an early Greek uncial script. He retrieved from the basket 129 leaves in Greek which he identified as coming from a manuscript of the Septuagint. He asked if he might keep them, but at this point the attitude of the monks changed. They realized how valuable these old leaves were, and Tischendorf was permitted to take only one-third of the whole, i.e. 43 leaves. These leaves contained portions of 1 Chronicles, Jeremiah, Nehemiah, and Esther. After his return they were deposited in the Leipzig University Library, where they still remain. In 1846 Tischendorf published their contents, naming them the 'Codex Friderico-Augustanus' (in honor of Frederick Augustus and keeping secret the source of the leaves).[85] Other portions of the same codex remained in the monastery, containing all of Isaiah and 1 and 4 Maccabees.[86]

In 1845, Archimandrite Porphyrius Uspensky (1804–1885), at that time head of the Russian Ecclesiastical Mission in Jerusalem and subsequently Bishop of Chigirin, visited the monastery and the codex was shown to him, together with leaves which Tischendorf had not seen.[n 5] In 1846, Captain C. K. MacDonald visited Mount Sinai, saw the codex, and bought two codices (495 and 496) from the monastery. The codex was presented to Alexander II of Russia.

In 1853, Tischendorf revisited the Saint Catherine's Monastery to get the remaining 86 folios, but without success. Returning in 1859, this time under the patronage of Tsar Alexander II of Russia, he was shown the Codex Sinaiticus. He would later claim to have found it discarded in a rubbish bin. (This story may have been a fabrication, or the manuscripts in question may have been unrelated to Codex Sinaiticus: Rev. J. Silvester Davies in 1863 quoted "a monk of Sinai who... stated that according to the librarian of the monastery the whole of Codex Sinaiticus had been in the library for many years and was marked in the ancient catalogues... Is it likely... that a manuscript known in the library catalogue would have been jettisoned in the rubbish basket." Indeed, it has been noted that the leaves were in "suspiciously good condition" for something found in the trash.[n 6]) Tischendorf had been sent to search for manuscripts by Russia's Tsar Alexander II, who was convinced there were still manuscripts to be found at the Sinai monastery.

The story of how Tischendorf found the manuscript, which contained most of the Old Testament and all of the New Testament, has all the interest of a romance. Tischendorf reached the monastery on 31 January; but his inquiries appeared to be fruitless. On 4 February, he had resolved to return home without having gained his object:

On the afternoon of this day I was taking a walk with the steward of the convent in the neighborhood, and as we returned, towards sunset, he begged me to take some refreshment with him in his cell. Scarcely had he entered the room, when, resuming our former subject of conversation, he said: "And I, too, have read a Septuagint" – i.e. a copy of the Greek translation made by the Seventy. And so saying, he took down from the corner of the room a bulky kind of volume, wrapped up in a red cloth, and laid it before me. I unrolled the cover, and discovered, to my great surprise, not only those very fragments which, fifteen years before, I had taken out of the basket, but also other parts of the Old Testament, the New Testament complete, and, in addition, the Epistle of Barnabas and a part of the Shepherd of Hermas.

Saint Catherine's Monastery, commonly known as Santa Katarina, its official name being Sacred Monastery of the God-Trodden Mount Sinai, lies on the Sinai Peninsula, at the mouth of a gorge at the foot of Mount Sinai, in the city of Saint Catherine in Egypt's South Sinai Governorate. The monastery is Greek Orthodox and is a UNESCO World Heritage Site. Built between 548 and 565, the monastery is one of the oldest working Christian monasteries in the world, according to UNESCO report 60100 ha / Ref: 954. The monastery library preserves the second largest collection of early codices and manuscripts in the world, outnumbered only by the Vatican Library. It contains Greek, Arabic, Armenian, Coptic, Hebrew, Georgian, and Aramaic texts. In the area around the monastery, a small town has grown, with hotels and swimming pools, called Saint Katherine City.

Saint Catherine's Monastery, Sinai, Egypt



Watch the Video, "Lecture - Father Justin - Saint Catherine's Monastery - An Ark in the Wilderness"

Evyn Kropf helped me discover that CodexSinaiticus.org website has an error of English translation of the Codex Sinaiticus.

From: Evyn Kropf
To: Luke Wilbur
Subject: Re: 2 Corinthians Question
Date: Sun, 15 Feb 2015 13:18:28 -0500

Hello Luke,

But according to the image and transcription of the Greek text for the Codex Sinaiticus provided at the link below, it does indeed include the verse of which you speak:

http://www.codexsinaiticus.org/en/manuscript.aspx?book=39&chapter=13&lid=en&side=r&verse=13&zoomSlider=0

Here is the transcription from the Codex Sinaiticus (with abbreviations of certain words, see the overlining):

13 η χαριϲ του κυ ιυ χυ και η αγαπη του θυ και η κοινωνια του αγιου πνϲ μετα παντων υμων ┬

If you zoom in to view the image you will be able to see this reflected in the original Greek text.

Compare the SBL Greek New Testament:

13 ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν.

Both of which translated to English are:

The grace of the Lord Jesus Christ and the Love of God and the communion of the Holy Spirit be with you all

Here (i.e. Codex Sinaiticus) this verse is numbered 2 Corinthians 13:13, but elsewhere it is numbered 2 Corinthians 13:14. The difference in numbering is a difference of where the text is divided into verses, no text is omitted i.e. the verses

2 Corinthians 13:12 Salute one another with a holy kiss

2 Corinthians 13:13 All the saints salute you

are numbered as one verse in Codex Sinaiticus, P46, SBL Greek NT, etc.

2 Corinthians 13:12 Salute one another with a holy kiss. All the saints salute you.

This makes the final verse, "The grace..." numbered 13 instead of 14.

The English translation provided for verse 13 at codexsinaiticus.org is incorrect. What is provided for verse 13 is actually the second part of verse 12 in this codex. It does not correspond to what appears in the manuscript because it does not take the difference in verse division / numbering into account.

Hoping this is helpful.

Kind regards,
Evyn

-------------------

From: "Luke Wilbur"
To: "Evyn Kropf"
Subject: Re: 2 Corinthians Question
Date: Sun, 15 Feb 2015 10:36:35 -0800

Evyn,
That is a major Error in the English translation. As a Catholic, it really shook me up. This passage is used in our Introductory Rite blessing from our priest. They really need to correct this.
God bless you for explaining this to me.

Luke Wilbur

-------------------

From: Evyn Kropf
To: Luke Wilbur
Subject: Re: 2 Corinthians Question
Date: Sun, 15 Feb 2015 13:44:38 -0500

My pleasure, Luke. To be fair, the original English translation is correct, but unfortunately the translator disregarded the verse numbering:

H. T. Anderson, The New Testament: translated from the Sinaitic manuscript discovered by Constantine Tischendorf at Mt Sinai, Cincinnati, 1918.

https://archive.org/stream/newtestamenttran00ande#page/234/mode/2up

At the link above, you will see that the translator divided verse 12 to two verses and numbered verse 13 as verse 14. The online Codex Sinaiticus computer programs which retrieve the translation text for display are not taking this into account. They are treating verse 13 in the Codex Sinaiticus as though it were verse 13 of the translation, but of course it is actually verse 14.

It should be possible to report this to the project curator in London (claire.breay@bl.uk).

Hoping that is helpful.

Kind regards,
Evyn

Here is a snapshot of the incorrect page.



I plan on cross referencing the Codex Sinaiticus with this source in the future

The New Testament
translated from the Sinaitic manuscript discovered by Constantine Tischendorf at Mt. Sinai
by H.T. Anderson.
Published 1918 by Standard Pub. Co. in Cincinnati .
Written in English.

Preface

Constantine Tischendorf of Leipsig, after a nine-days' trip by caravan, southeast of the Suez, arrived at the Greek Monastery of Saint Catherine, which is in the cleft of the mountains. In the library of this monastery, which is dark except for two or three hours of day, and in which no lights or nor fire are permitted, are many old and precious manuscripts, which may be read, and even copied, if those who have made the long journey have the proper official permission.

Here, in 1844, Tischendorf discovered, in a basket of refuse, some leaves of a very old Greek manuscript of the Bible. He was not permitted to see the remainder of the material, and two other visits were necessary before he was able to secure, by the authority of the Czar of Russia, the entire New Testament, and portions of the Old, which are now in the Imperial Library of Petrograd.

From the great discovery is this translation made, and to all lovers of Truth is it dedicated.

May it go forth under the Divine blessing, to establish and comfort the hearts of those who love the Truth.

Pickett Anderson Timmins

On September 13 1862, in an article of The Guardian, Constantine Simonides claimed that he is the real author of the Codex Sinaiticus and that he wrote it in 1839. Simonides lived in the monasteries on Mount Athos between 1839 and 1841 and again in 1852, during which time he acquired some of the biblical manuscripts that he later sold. According to Simonides it was "the one poor work of his youth". Simonides' uncle Benedict of Mt. Athos monastery in Greece, wanted to present Czar Nicholas of Russia with a fresh copy of the Greek Bible as thanks for the Czar's favors to the monastery.

In 1856, Simonides presented the only known copy of the Shepherd of Hermas in Greek [actually it was from the Codex Fredrico-Augustanus that was later renamed and presented as the newly discovered Codex Sinaiticus] at the University of Leipzig and it was originally embraced by the scholars there as authentic.

Henry Bradshaw, a scholar, didn't believe his claims. It is believed that Simonides made these claims in order to take revenge against Constantin Tischendorf, discoverer of the Codex Sinaiticus after Tischendorf disproved the authenticity of other forgeries by Simonides. Henry Bradshaw, a scholar, contributed to exposing the frauds of Constantine Simonides, and exposed the absurdity of his claims in a letter to the Guardian (26 January 1863). Bradshaw showed that the Codex Sinaiticus brought by Tischendorf from the Greek monastery of Mount Sinai was not a modern forgery or written by Simonides. Simonides' "claim was flawed from the beginning". The controversy seems to regard the misplaced use of the word 'fraud' or 'forgery' since it may have been a repaired text, a copy of the Septuagint based upon Origen's Hexapla, a text which has been rejected for centuries because of its lineage from Eusebius who introduced Arian doctrine into the courts of Constantine I and II.

Saint Catherine's Monastery still maintains the importance of a letter, handwritten in 1844 with an original signature of Tischendorf confirming that he borrowed those leaves. However, recently published documents, including a deed of gift dated 11 September 1868 and signed by Archbishop Kallistratos and the monks of the monastery, indicate that the manuscript was acquired entirely legitimately. This deed, which agrees with a report by Kurt Aland on the matter, has now been published. Unfortunately this development is not widely known in the English-speaking world, as only German- and Russian-language media reported on it

It appears that Czar Nicholas stole the Codex Sinaiticus from Saint Catherine's monastery, then sold it to the British. It also makes complete sense that Tischendorf did not realize scrolls were placed in baskets for storage. We know the Dead Sea scrolls were placed in pottery jars. Since he was unaccustomed to the monastery's way of keeping order, Tichendorf thought the monks were discarding the documents. Our culture puts discarded documents in trash baskets. I personally do it every day. A team of ethnographers should study the day-to-day operations of Saint Catherine's monastery to help outsiders understand its history better.

in 2009. Doubts as to the legality of the gift arose because when Tischendorf originally removed the manuscript from Saint Catherine's Monastery in September 1859, the monastery was without an archbishop, so that even though the intention to present the manuscript to the Tsar had been expressed, no legal gift could be made at the time. Resolution of the matter was delayed through the turbulent reign of Archbishop Cyril (consecrated 7 December 1859, deposed 24 August 1866), and the situation only formalized after the restoration of peace.

Here is a statement from Saint Catherine's Monastery on the Codex Sinaiticus document:

The Codex Sinaiticus

The Codex Sinaiticus is dated to the second quarter of the fourth century. It is a splendid manuscript of the Holy Scriptures, which originally contained the entire Old and New Testaments, plus the Shepherd of Hermas, and the Epistle of Barnabas. It is written four columns to the page, in a clear and regular script. The Codex Sinaiticus contains the oldest surviving complete New Testament. The Codex Sinaiticus and the Codex Vaticanus are the oldest copies of the scriptures written on parchment. Scholars feel that they preserve a very early level of the text, and their study is absolutely essential for anyone wishing to study the history of the text of the scriptures.

The Codex Sinaiticus was described by visitors to Sinai in the eighteenth century, and it was studied extensively by Archimandrite Porphiry Ouspensky. However, the German scholar Constantine Tischendorf was the first to fully appreciate the antiquity and the significance of this manuscript. On his first visit to the monastery, in 1844, he managed to take forty-three folios of the codex with him. These are preserved to this day in the University of Leipzig. On his third visit to the monastery, in 1859, he asked that the codex be sent to Cairo so that he could make a transcription of it for publication. It was in doing so that he realized the complexity of the text, and so he asked that he be allowed to take the manuscript to Russia, where he would have it on hand when he made a printed edition of the text. He promised to return the manuscript to the monastery at its first request.

Instead, the manuscript was kept by the Russian government, and then sold to England in 1933 for the price of £100,000, a huge sum of money for its time. It is now one of the great treasures of the British Library. The Russians retained eight fragments, which remain in the State Library at St. Petersburg.
Tischendorf justified his taking the manuscript, writing that the precious codex was on the verge of being burned by the monks. The monastery has always protested against this slander, and laments the loss of this manuscript.

The Codex Sinaiticus (Greek Translation)

It is the most valuable in the world manuscript, containing the full text of the Greek New Testament and most of the Old. Few leaves thus kept to a new report sacristy. The main body of the manuscript borrowed gradually between 1844 and 1859 the German scholar K.Tischendorf coverage of the Russian Emperor, but never returned. The first leaves quotes and donated to the University of Leipzig and the remaining part with misleading promises to the monks received it and then donated it to the Tsar of Russia. In 1935 the Soviet Government, despite the reactions of the monks sold it to the British Museum for the sum of 100,000 pounds, where he has since found. The record Moni hitherto kept the handwritten document, written in Greek language, the K.Tischendorf, which indicates the temporary borrowing of code. The text of this document is listed under the Sinaitic Texts and Catalogues. Often referred to the myth which coined the K.Tischendorf to justify the misappropriation of, supposedly the manuscript was lying abandoned in a basket or that the monks used it as kindling leaves. Similar baskets survive today in the monastery but these are those in which from ancient times the traditional scrolls were kept and which are depicted in many images or scripts. Finally with the discovery of manuscripts found neoefrethenton kept not only damaged or detached leaves Sinaitic Code and evidence testifying to the manuscripts preserving tradition which existed in the monastery. The Codex Sinaiticus dates to the mid-fourth century and even if not one of the 50 bodies that M.Konstantinos ordered to Eusebio bishop of Caesarea of Palestine to equip neoidrytous churches of Constantinople, however, dates back to direct copies. It is the oldest code containing the full text of the New Testament, while the leaves are missing related sections of the Old Testament.

Hashem works in mysterious ways. While the taking and not returning the codex was not a righteous act, spreading the word that confirms the testimony of Jesus Christ is a good for all humanity. Tischendorf was catalyst that sparked interest in the Codex Sinaiticus and strengthened the validity of our Bible.

In the early 20th century Vladimir N. Beneshevich (1874–1938) discovered parts of three more leaves of the codex in the bindings of other manuscripts in the library of Mount Sinai. Beneshevich went on three occasions to the monastery (1907, 1908, 1911) but does not tell when or from which book he recovered. These leaves were also acquired for St. Petersburg, where they remain to the present day.

For many decades, the Codex was preserved in the Russian National Library. In 1933, the Soviet Union sold the codex to the British Museum (after 1973 British Library) for £100,000 raised by public subscription (worth £6.2 million in 2015). After coming to Britain it was examined by T. C. Skeat and H.J.M. Milne using an ultra-violet lamp.

In May 1975, during restoration work, the monks of Saint Catherine's Monastery discovered a room beneath the St. George Chapel which contained many parchment fragments. Among these fragments were twelve complete leaves from the Sinaiticus, 11 leaves of the Pentateuch and 1 leaf of the Shepherd of Hermas. Together with these leaves 67 Greek Manuscripts of New Testament have been found (uncials 0278 – 0296 and some minuscules).

In June 2005, a team of experts from the UK, Europe, Egypt, Russia and USA undertook a joint project to produce a new digital edition of the manuscript (involving all four holding libraries), and a series of other studies was announced. This will include the use of hyperspectral imaging to photograph the manuscripts to look for hidden information such as erased or faded text.This is to be done in cooperation with the British Library.

Prior to 1 September 2009, the University of the Arts London PhD student, Nikolas Sarris, discovered the previously unseen fragment of the Codex in the library of Saint Catherine's Monastery. It contains the text of Book of Joshua 1:10

The codex is now split into four unequal portions: 347 leaves in the British Library in London (199 of the Old Testament, 148 of the New Testament), 12 leaves and 14 fragments in the Saint Catherine's Monastery, 43 leaves in the Leipzig University Library, and fragments of 3 leaves in the Russian National Library in Saint Petersburg.

The complete Codex Sinaiticus is now available online in digital form and available for scholarly study. The online version has a fully transcribed set of digital pages, including amendments to the text, and two images of each page, with both standard lighting and raked lighting to highlight the texture of the parchment. But, the untrained English reader should be cautious that some portions of the text may not be perfectly transcribed. In the event you have doubt review by H.T. Anderson's translation. If you do find an error let the staff working on translating the codex know.

This is not the place to pass judgements, but perhaps I may say that, as it seems to me, both the monks and Tischendorf deserve our deepest gratitude, Tischendorf for having alerted the monks to the importance of the manuscript, and the monks for having undertaken the daunting task of searching through the vast mass of material with such spectacular results, and then doing everything in their power to safeguard the manuscript against further loss. If we accept the statement of Uspensky, that he saw the codex in 1845, the monks must have worked very hard to complete their search and bind up the results in so short a period

From: Father Justin <fjustin@mac.com>
To: Luke_Wilbur@dcpages.com
Subject: Re: 2 Corinthians 13:14
Date: Sat, 14 Feb 2015 18:54:20 +0200

Dear Luke,

I’m glad you are interested in these questions of textual variants and their implications.

If you look at the opening salutations of the Apostle Paul, you will see that they follow a certain pattern.


Rom. 1:7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

1Cor. 1:3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

Gal. 1:3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ,

Eph. 1:2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

Phil. 1:2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

Col. 1:2 To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ.

In the attachment, I have included a photograph of the Sinai manuscript dating from about the ninth century, showing the first verse of First Thessalonians. It ends with the words, “Grace be to you and peace.”

This would cause a conscientious scribe a certain dilemma. He wants to produce the best possible text. Should he follow the manuscript in front of him, and copy it out as it is? Or should he think that the scribe who wrote this must have been careless, and left out the words of the standard ending, so that he should add "from God our Father and the Lord Jesus Christ.”

In trying to create the best possible text, scribes in the classical world, and scholars in our modern world, have to weigh the evidence and make certain decisions. Both would have certain criteria for what constituted the best text. I think you can say that scribes in the classical world tended to harmonize readings. Modern scholars tend to weigh the evidence in the opposite direction.

Theological inclinations would certainly come into play in making these decisions. This was true for ancient scribes, and is no less true for modern scholars.

This is what makes the study of textual criticism so fascinating for me.

We have amazing manuscripts here, but our library of modern books is quite pitiful. So I don’t have the resources here to look at the textual variants of 2 Corinthians 13:14.

I do admire the scholarship of Joseph Barber Lightfoot, who wrote so authoritatively on such questions in the latter nineteenth century. I have all of his books. Unfortunately, he did not write a commentary on 1 and 2 Corinthians.

I hope these few observations are of interest.

Father Justin

-------------------

From: "Luke Wilbur"
To: <seige@ub.uni-leipzig.de>, <claire.breay@bl.uk>, <father.justin@saintcatherine.net>, <e_krushel@mailspammer>
Subject: Re: 2 Corinthians Question
Date: Sun, 15 Feb 2015 10:52:01 -0800
Good Afternoon,

With the help of Evyn Kropf of the University of Michigan, I found a major error in the translation to English. I ask you in the Lord's name to correct your mistake.

All the Best,

Luke Wilbur

-------------------

From: "Luke Wilbur"
To: "Father Justin"
Subject: Re: 2 Corinthians Question
Date: Mon, 16 Feb 2015 05:17:38 -0800

Father Justin,
I have sent an email to her about this translation error. Do you represent Saint Catherine's Monastery?

-------------------

From: Father Justin
To: Luke_Wilbur
Subject: Re: 2 Corinthians Question
Date: Mon, 16 Feb 2015 15:23:25 +0200

I represented Saint Catherine’s Monastery for the Codex Sinaiticus Digitisation Project, which came to an end in 2009.

-------------------

From: Father Justin
To: Luke Wilbur
Subject: Re: 2 Corinthians Question
Date: Mon, 16 Feb 2015 10:27:52 +0200

This is a question for Claire Brey. The British Library has responsibility for the web site.

Father Justin

-------------------

From: "O'Hogan, Cillian" <Cillian.O'Hogan@bl.uk>
To: "'Luke Wilbur
CC: "'ekropf@umich.edu'" <ekropf@umich.edu>
Subject: Codex Sinaiticus translation
Date: Mon, 16 Feb 2015 10:00:25 +0000

Dear Luke Wilbur and Evyn Kropf,

Thank you for your emails regarding the translation of the New Testament on the Codex Sinaiticus website. The Codex Sinaiticus Project was primarily a conservation, digitisation, transcription and publication project. It did not undertake a new English translation of the New Testament from the manuscript. The English translation of the New Testament was taken from H. T. Anderson, The New Testament: translated from the Sinaitic manuscript discovered by Constantine Tischendorf at Mt Sinai (Cincinnati, 1918). This translation was not intended as a literal translation, and is included on the website only to provide a navigational aid to users of the website.

I realise this is not made sufficiently clear on the website at present, and we are in the process of rolling out an update to the website’s text. I thank you both for taking the time to contact us and notify us of the issue relating to the end of 2 Corinthians.

Kind regards
Cillian O’Hogan

I believe that the Holy Spirit guided me to discern this error and strengthen my spirit I know that Saint Paul's Testimony of the Trinity is true. During Mass today I had a revelation that while Angels are messengers from Our Father, the Holy Spirit comes down from Heaven to perform an action for Hashem or the Lord Jesus Christ. The Holy Spirit brought life into our world. The Holy Spirit was there as a Pillar of Fire to the Jews. The Holy Spirit brought life into the Virgin Mary. The Holy Spirit came down to Jesus Christ and lifted the veil of our Lord's Destiny. The Holy Spirit entered the Apostles. The Holy Spirit guided an emperor to create a sanctuary to house testimonies of the Living Word at Mount Sinai that is held sacred by all monotheistic religions. The Holy Spirit guided monks to protect the testimony of the Living Word. The Holy Spirit guided Tischendorf to find Codex Sinaiticus. The Holy Spirit knew Tsar Nicholas would covet this Holy Relic. The Holy Spirit guided the faithful to acquire the greatest portion of the Codex Sinaiticus from an unholy Soviet Union. The Holy Spirit now has guided the British, German, Russian, and Egyptian monks to spread the good news to people of the East and West and eventually the rest of the world. I praise Our Father, Our Lord Jesus Christ, and the Holy Spirit for making it so.

The grace of the Lord Jesus Christ and the Love of God and the communion of the Holy Spirit be with you all

Just like the Aaron and his physical descendants, Jesus and his spiritual descendants give opening and closing blessings to the faithful.

Our Father's love created His Living Word and His Holy Spirit gave life and wisdom to His Living Word promised to His devoted children. Jesus Christ is the Living Word that has been revealed to the Prophets, Apostles, Saints in communion with the Holy Spirit.



Concluding Rite Final Blessing
(Priest) Bow your heads and pray for God's blessings.
May the Lord bless you and keep you.
(All) Amen.
(Priest) May his face shine upon you, and be gracious to you.
(All) Amen.
(Priest) May he look upon you with kindness, and give you his peace.
(All) Amen.
(Priest) May almighty God bless you,
the Father, and the Son, and the Holy Spirit.
(All) Amen.
Dismissal
(Priest) The Mass is ended, go now in peace to love and serve the Lord.
(All) Thanks be to God.

Luke 24 (Codex Sinaiticus)

39 See my hands and my feet, that it is I myself: handle me and see; for a spirit has not flesh and bones as you see me have.

40 And when he had said this, he showed them his hands and his feet.

41 But while they believed not for joy, and wondered, he said to them: Have you anything here to eat?

42 And they gave him a piece of broiled fish;

43 and he took it and ate in their presence.

44 And he said to them: These are my words, which I spoke to you while I was yet with you, that all things that are written in the law of Moses and the prophets and the psalms concerning me must be fulfilled.

45 Then opened he their understanding, that they might understand the scriptures;

46 and he said to them: Thus it is written, that the Christ should suffer and rise from the dead on the third day,

47 and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

48 You are witnesses of these things.

49 And I send the promise of my Father upon you; but do you continue in the city, till you be clothed with power from on high.

50 And he led them out as far as Bethany, and having lifted up his hands, he blessed them.

51 And it came to pass, as he blessed them, he was separated from them.

52 And they returned to Jerusalem with great joy,

53 and were continually in the temple praising God.

Luke 24 (King James Version)

39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.

40 And when he had thus spoken, he shewed them his hands and his feet.

41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?

42 And they gave him a piece of a broiled fish, and of an honeycomb.

43 And he took it, and did eat before them.

44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

45 Then opened he their understanding, that they might understand the scriptures,

46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:

47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

48 And ye are witnesses of these things.

49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

50 And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.

51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.

52 And they worshiped him, and returned to Jerusalem with great joy:

53 And were continually in the temple, praising and blessing God. Amen.

Luke 24 (Codex Vaticanus)

39. behold my hands and my feet, that I myself I am, handle me and see, for a spirit indeed, flesh and bones hath not. As ye see me having,

40. and this having spoken, he showed unto them the hands and the feet of him.

41. And now from the joy and wondering of them after their disbelieving, he said unto them, ye have some meat here.

42. Then the men gave to him of broiled fish a piece,

43. and having taken, before them, he eat.

44. And said unto them, these words are, which I spoke unto you, yet existing with you, that it is necessary to have been fulfilled all things that have been written in the law of Moses, and in the prophets, and in Psalms, concerning me.

45. Then he opened their understanding in respect that they might understand the scripture relating to him,

46. and he said unto them, verily thus it hath been written to have suffered the Christ, and to have risen again from the dead the third day after it,

47. for to have been preached in his name repentance, unto a remission of sins, to all the nations, having begun at Jerusalem,

48. ye witnesses of these things are,

49. and behold I send forth the promise of my father, upon you. So ye, tarry in the city ye are in, until when, ye should have been endued from on high with power.

50. Then he led them as far as, unto Bethany, and have lifted up his hands, he blessed them,

51. and it came to pass in the act to bless him, he parted from them, and was carried up into the heaven,

52. and they, having prostrated themselves before him, returned to Jerusalem, with great joy,

53. and were existing continually, in the temple, blessing the God. Amen

 

 

The phrases "Carried up to Heaven" and "worshiped Him" are not included in the Codex Sinaiticus. Jesus departed and great joy filled the apostles hearts. The word "prostrated" is used instead of "worshiped" in the Codex Vaticanus. In this context the apostles kneeled or laid down in reverence to Jesus.

 

Biblioteca Apostolica Vaticana p. 1304-1349 Evang. sec. Lucam

http://shoebat.com/2015/01/21/just-found-oldest-copy-gospel-mark-just-discovered-ancient-egyptian-mummy/

http://www.livescience.com/49489-oldest-known-gospel-mummy-mask.html

[Luke_Wilbur]

The Didache

Chapter 5

5:1 But the way of death is this.
5:2 First of all, it is evil and full of a curse murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, plunderings, false witnessings, hypocrisies, doubleness of heart, treachery, pride, malice, stubbornness, covetousness, foul-speaking, jealousy, boldness, exaltation, boastfulness;

Great Isaiah Scroll Chapter 53

Chapter 53 : Verse 1

Who has believed our message? And to whom has the arm of the LORD been revealed?

Chapter 53 : Verse 2

For he grew up before him like a tender plant, and like a root out of a dry ground; he had no form and he had no majesty that we should look at him, and had no attractiveness that we should desire him.

Chapter 53 : Verse 3

He was despised and rejected by others, and a man of sorrows, and familiar with suffering; and like one from whom people hide their faces and we despised him, and we did not value him.

Chapter 53 : Verse 4

Surely he has borne our sufferings, and carried our sorrows; yet we considered him stricken, and struck down by God, and afflicted.

Chapter 53 : Verse 5

But he was wounded for our transgressions, and he was crushed for our iniquities, and the punishment that made us whole was upon him, and by his bruises we are healed.

Chapter 53 : Verse 6

All we like sheep have gone astray; we have turned, each of us, to his own way; and the LORD has laid on him the iniquity of us all.

Chapter 53 : Verse 7

He was oppressed and he was afflicted, yet he did not open his mouth; like a lamb that is led to the slaughter, as a sheep that before its shearers is silent, so he did not open his mouth.

Chapter 53 : Verse 8

From detention and judgment he was taken away-and who can even think about his descendants? For he was cut off from the land of the living, he was stricken for the transgression of my people.

Chapter 53 : Verse 9

Then they made his grave with the wicked, and with rich people his tomb-although he had done no violence, nor was any deceit in his mouth.

Chapter 53 : Verse 10

Yet the LORD was willing to crush him, and he made him suffer. Although you make his soul an offering for sin, and he will see his offspring, and he will prolong his days, and the will of the LORD will triumph in his hand.

Chapter 53 : Verse 11

Out of the suffering of his soul he will see light, and find satisfaction. And through his knowledge his servant, the righteous one, will make many righteous, and he will bear their iniquities.

Chapter 53 : Verse 12

Therefore will I allot him a portion with the great, and he will divide the spoils with the strong; because he poured out his life to death, and was numbered with the transgressors; yet he bore the sins of many, and made intercession for their transgressions.

Jesus reminded the disciples that He had previously taught them that He would fulfill everything written about the Messiah in the Old Testament. The Law, the Prophets, and the Psalms were the three major divisions of the Hebrew Bible in Jesus’ day. Fulfillment was a divine necessity.

A day in the Temple began with the sacrifice of a lamb and it concluded with the sacrifice of a lamb.

 

Numbers 28

1 And the LORD spoke unto Moses, saying:

2 Command the children of Israel, and say unto them:

My food which is presented unto Me for offerings made by fire, of a sweet savor unto Me, shall ye observe to offer unto Me in its due season.

3 And thou shalt say unto them:

This is the offering made by fire which ye shall bring unto the LORD:

he-lambs of the first year without blemish, two day by day, for a continual burnt-offering.

4 The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;

Paul knew that the righteous Lamb of Hashem was a greater sin offering than goats, bulls, or enemies of invading nations.. Hashem had His righteous Lamb willingly sacrifice himself to acquit the sins of His rebellious children for breaking the blood covenant with Moses.

Hebrews 9

9:11 But now Christ has come as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured eternal redemption.

9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity,

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God.

9:15 And so he is the mediator of a new covenant, so that those who are called may receive the eternal inheritance he has promised, since he died to set them free from the violations committed under the first covenant.

9:16 For where there is a will, the death of the one who made it must be proven.

9:17 For a will takes effect only at death, since it carries no force while the one who made it is alive.

9:18 So even the first covenant was inaugurated with blood.

9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,

9:20 and said, “This is the blood of the covenant that God has commanded you to keep.”

9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood.

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

9:23 So it was necessary for the sketches of the things in heaven to be purified with these sacrifices, but the heavenly things themselves required better sacrifices than these.

9:24 For Christ did not enter a sanctuary made with hands – the representation the true sanctuary – but into heaven itself, and he appears now in God’s presence for us.

9:25 And he did not enter to offer himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

9:27 And just as people are appointed to die once, and then to face judgment,

9:28 so also, after Christ was offered once to bear the sins of many, to those who eagerly await him he will appear a second time, not to bear sin but to bring salvation.

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship.

10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin?

10:3 But in those sacrifices there is a reminder of sins year after year.

10:4 For the blood of bulls and goats cannot take away sins.

10:5 So when he came into the world, he said,“Sacrifice and offering you did not desire, but a body you prepared for me."

10:6 “Whole burnt offerings and sin-offerings you took no delight in."

[Psalm 40: 1 For the Leader. A Psalm of David. 40:2 I waited patiently for the LORD; and He inclined unto me, and heard my cry. 40:3 He brought me up also out of the tumultuous pit, out of the miry clay; {N}
and He set my feet upon a rock, He established my goings. 40:4 And He hath put a new song in my mouth, even praise unto our God; {N} many shall see, and fear, and shall trust in the LORD. 40:5 5 Happy is the man that hath made the LORD his trust, {N} and hath not turned unto the arrogant, nor unto such as fall away treacherously. 40:6 Many things hast Thou done, O LORD my God, {N} even Thy wonderful works, and Thy thoughts toward us; {N} there is none to be compared unto Thee! If I would declare and speak of them, they are more than can be told. 40:7 Sacrifice and meal-offering Thou hast no delight in; mine ears hast Thou opened; {N} burnt-offering and sin-offering hast Thou not required. 40:8 Then said I:

'Lo, I am come with the roll of a book which is prescribed for me; 40:9 I delight to do Thy will, O my God; yea, Thy law is in my inmost parts.]

10:7 Then I said, ‘Here I am: I have come – it is written of me in the scroll of the book – to do your will, O God.’”

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” (which are offered according to the law),

[Leviticus 1:1 And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying: 1:2 Speak unto the children of Israel, and say unto them:

When any man of you brings an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd or of the flock. 1:3 If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD. 1:4 And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him. 1:5 And he shall kill the bullock before the LORD; and Aaron's sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting. 1:6 And he shall flay the burnt-offering, and cut it into its pieces. 1:7 And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire. 1:8 And Aaron's sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar; 1:9 but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savor unto the LORD. {S} 1:10 And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish. 1:11 And he shall kill it on the side of the altar northward before the LORD; and Aaron's sons, the priests, shall dash its blood against the altar round about. 1:12 And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar. 1:13 But the inwards and the legs shall he wash with water; and the priest shall offer the whole, and make it smoke upon the altar; it is a burnt-offering, an offering made by fire, of a sweet savor unto the LORD. {P} 1:14 And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons. 1:15 And the priest shall bring it unto the altar, and pinch off its head, and make it smoke on the altar; and the blood thereof shall be drained out on the side of the altar. 1:16 And he shall take away its crop with the feathers thereof, and cast it beside the altar on the east part, in the place of the ashes. 1:17 And he shall rend it by the wings thereof, but shall not divide it asunder; and the priest shall make it smoke upon the altar, upon the wood that is upon the fire; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD. {S}]

10:9 then he says, “Here I am: I have come to do your will.” He does away with the first to establish the second.

10:10 By his will we have been made holy through the offering of the body of Jesus Christ once for all.

10:11 And every priest stands day after day serving and offering the same sacrifices again and again – sacrifices that can never take away sins.

10:12 But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God,

10:13 where he is now waiting until his enemies are made a footstool for his feet.

10:14 For by one offering he has perfected for all time those who are made holy.

10:15 And the Holy Spirit also witnesses to us, for after saying,

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put my laws on their hearts and I will inscribe them on their minds,”

[Jeremiah 31:30 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah; 31:31 not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a lord over them, saith the LORD. 31:32 But this is the covenant that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 31:33 and they shall teach no more every man his neighbor, and every man his brother, saying: 'Know the LORD'; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more. {S} 31:34 Thus saith the LORD, Who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirs up the sea, that the waves thereof roar, the LORD of hosts is His name:

31:35 If these ordinances depart from before Me, saith the LORD, then the seed of Israel also shall cease from being a nation before Me for ever. {S}

31:36 Thus saith the LORD:

If heaven above can be measured, and the foundations of the earth searched out beneath, then will I also cast off all the seed of Israel for all that they have done, saith the LORD. {S} 31:37 Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananel unto the gate of the corner. 31:38 And the measuring line shall yet go out straight forward unto the hill Gareb, and shall turn about unto Goah. 31:39 And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever. {P}]

10:17 then he says, “Their sins and their lawless deeds I will remember no longer.”

10:18 Now where there is forgiveness of these, there is no longer any offering for sin.

10:19 Therefore, brothers and sisters, since we have confidence to enter the sanctuary by the blood of Jesus,

10:20 by the fresh and living way that he inaugurated for us through the curtain, that is, through his flesh,

10:21 and since we have a great priest over the house of God,

10:22 let us draw near with a sincere heart in the assurance that faith brings, because we have had our hearts sprinkled clean from an evil conscience and our bodies washed in pure water.

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

10:24 And let us take thought of how to spur one another on to love and good works,

10:25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.

In Leviticus we read the commands of Hashem that burnt-offering do indeed bring atonement for the Jews under the Covenant of Moses. Then we read in Psalms King David stating that Hashem takes no delight in burnt offerings. Then Paul reiterates that burnt offerings are useless, but Christ has made the sacrifice of his life to atone all mankind.


Icon of "Christ the Great High Priest" with Saint Sergius of Radonezh and Saint Euthymius of Suzdal George Zinoviev .1681 .
Tempera on wood ; salary - silver , embossing , gilding.
Size - 214 x 142 cm .




The truth of the gospel, as Paul preached it, was at stake in the truthfulness of what he said, as was the error of what the false teachers were proclaiming.

Galatians 1

1:11 Now I want you to know, brothers and sisters, that the gospel I preached is not of human origin.

1:12 For I did not receive it or learn it from any human source; instead I received it by a revelation of Jesus Christ.

1:13 For you have heard of my former way of life in Judaism, how I was savagely persecuting the church of God and trying to destroy it.

1:14 I was advancing in Judaism beyond many of my contemporaries in my nation, and was extremely zealous for the traditions of my ancestors.

1:15 But when the one who set me apart from birth and called me by his grace was pleased

1:16 to reveal his Son in me so that I could preach him among the Gentiles, I did not go to ask advice from any human being,

1:17 nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia, and then returned to Damascus.

1:18 Then after three years I went up to Jerusalem to visit Cephas and get information from him, and I stayed with him fifteen days.

1:19 But I saw none of the other apostles except James the Lord’s brother.

1:20 I assure you that, before God, I am not lying about what I am writing to you!

1:21 Afterward I went to the regions of Syria and Cilicia.

1:22 But I was personally unknown to the churches of Judea that are in Christ.

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news of the faith he once tried to destroy.”

1:24 So they glorified God because of me.

Tertullus, the Jewish Attorney in Law, was hired to prosecute Saint Paul as the leader of a cult outside mainstream Judaism to Governor Felix. The Roman Empire tolerated Judaism, but the “sect of the Nazarenes” were not a part of Judaism to the Jewish leaders. This title is a unique name for Christianity found nowhere else in the New Testament. Tertullus evidently used this name to make “the Way” sound as bad as possible.

Some biblical scholars state that there is no evidence of a town of Nazareth and point Acts 24:5 that it there was a misunderstanding in the translation. Jesus of Nazareth should actually be Jesus the Nazarene.

Acts 24

24:1 After five days the high priest Ananias came down with some elders and an attorney named Tertullus, and they brought formal charges against Paul to the governor.

24:2 When Paul had been summoned, Tertullus began to accuse him, saying, “We have experienced a lengthy time of peace through your rule, and reforms are being made in this nation through your foresight.

24:3 Most excellent Felix, we acknowledge this everywhere and in every way with all gratitude.

24:4 But so that I may not delay you any further, I beg you to hear us briefly with your customary graciousness.

24:5 For we have found this man to be a troublemaker, one who stirs up riots among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.

24:6 He even tried to desecrate the temple, so we arrested him.

24:7 and we wanted to judge him according to our law. But, Lysias the commanding officer came and took him out of our hands with a great deal of violence,

24:8 When you examine him yourself, you will be able to learn from him about all these things we are accusing him of doing.”

24:9 The Jews also joined in the verbal attack, claiming that these things were true.

24:10 When the governor gestured for him to speak, Paul replied, “Because I know that you have been a judge over this nation for many years, I confidently make my defense.

24:11 As you can verify for yourself, not more than twelve days ago I went up to Jerusalem to worship.

24:12 They did not find me arguing with anyone or stirring up a crowd in the temple courts or in the synagogues or throughout the city,

24:13 nor can they prove to you the things they are accusing me of doing.

24:14 But I confess this to you, that I worship the God of our ancestors according to the Way (which they call a sect), believing everything that is according to the law and that is written in the prophets.

24:15 I have a hope in God (a hope that these men themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous.

24:16 This is the reason I do my best to always have a clear conscience toward God and toward people.

24:17 After several years I came to bring to my people gifts for the poor and to present offerings,

24:18 which I was doing when they found me in the temple, ritually purified, without a crowd or a disturbance.

24:19 But there are some Jews from the province of Asia who should be here before you and bring charges, if they have anything against me.

24:20 Or these men here should tell what crime they found me guilty of when I stood before the council,

69 24:21 other than this one thing I shouted out while I stood before them:

‘I am on trial before you today concerning the resurrection of the dead.’”

Acts 21

21:8 On the next day we left and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him.

21:9 (He had four unmarried daughters who prophesied.)

21:10 While we remained there for a number of days, a prophet named Agabus came down from Judea.

21:11 He came to us, took Paul’s belt, tied his own hands and feet with it, and said,

“The Holy Spirit says this:

‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over to the Gentiles.’”

21:12 When we heard this, both we and the local people begged him not to go up to Jerusalem.

21:13 Then Paul replied, “What are you doing, weeping and breaking my heart? For I am ready not only to be tied up, but even to die in Jerusalem for the name of the Lord Jesus.”

21:14 Because he could not be persuaded, we said no more except, “The Lord’s will be done.”

21:15 After these days we got ready and started up to Jerusalem.

21:16 Some of the disciples from Caesarea came along with us too, and brought us to the house of Mnason of Cyprus, a disciple from the earliest times, with whom we were to stay.

21:17 When we arrived in Jerusalem, the brothers welcomed us gladly.

21:18 The next day Paul went in with us to see James, and all the elders were there.

21:19 When Paul had greeted them, he began to explain in detail what God had done among the Gentiles through his ministry.

21:20 When they heard this, they praised God. Then they said to him, “You see, brother, how many thousands of Jews there are who have believed, and they are all ardent observers of the law.

21:21 They have been informed about you – that you teach all the Jews now living among the Gentiles to abandon Moses, telling them not to circumcise their children or live according to our customs.

21:22 What then should we do? They will no doubt hear that you have come.

21:23 So do what we tell you:

We have four men who have taken a vow;

21:24 take them and purify yourself along with them and pay their expenses, so that they may have their heads shaved. Then everyone will know there is nothing in what they have been told about you, but that you yourself live in conformity with the law.

21:25 But regarding the Gentiles who have believed, we have written a letter, having decided that they should avoid meat that has been sacrificed to idols and blood and what has been strangled and sexual immorality.”

21:26 Then Paul took the men the next day, and after he had purified himself along with them, he went to the temple and gave notice of the completion of the days of purification, when the sacrifice would be offered for each of them.

21:27 When the seven days were almost over,the Jews from the province of Asia who had seen him in the temple area stirred up the whole crowd and seized him,

21:28 shouting, “Men of Israel, help! This is the man who teaches everyone everywhere against our people, our law, and this sanctuary! Furthermore he has brought Greeks into the inner courts of the temple and made this holy place ritually unclean!”

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and they assumed Paul had brought him into the inner temple courts.)

21:30 The whole city was stirred up, and the people rushed together. They seized Paul and dragged him out of the temple courts, and immediately the doors were shut.

21:31 While they were trying to kill him, a report was sent up to the commanding officer of the cohort that all Jerusalem was in confusion.

21:32 He immediately took soldiers and centurions and ran down to the crowd. When they saw the commanding officer and the soldiers, they stopped beating Paul.

21:33 Then the commanding officer came up and arrested him and ordered him to be tied up with two chains; he then asked who he was and what he had done.

21:34 But some in the crowd shouted one thing, and others something else, and when the commanding officer was unable to find out the truth because of the disturbance, he ordered Paul to be brought into the barracks.

21:35 When he came to the steps, Paul had to be carried by the soldiers because of the violence of the mob,

21:36 for a crowd of people followed them, screaming, “Away with him!”

21:37 As Paul was about to be brought into the barracks, he said to the commanding officer, “May I say something to you?” The officer replied, “Do you know Greek?

21:38 Then you’re not that Egyptian who started a rebellion and led the four thousand men of the ‘Assassins’ into the wilderness some time ago?”

21:39 Paul answered, “I am a Jew from Tarsus in Cilicia, a citizen of an important city. Please allow me to speak to the people.”

21:40 When the commanding officer had given him permission, Paul stood on the steps and gestured to the people with his hand. When they had become silent, he addressed them in Aramaic,

22:1 “Brothers and fathers, listen to my defense that I now make to you.”

22:2 (When they heard that he was addressing them in Aramaic, they became even quieter.) Then Paul said,

22:3 “I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated with strictness under Gamaliel according to the law of our ancestors, and was zealous for God just as all of you are today.

22:4 I persecuted this Way even to the point of death, tying up both men and women and putting them in prison,

22:5 as both the high priest and the whole council of elders can testify about me. From them I also received letters to the brothers in Damascus, and I was on my way to make arrests there and bring the prisoners to Jerusalem to be punished.

22:6 As I was en route and near Damascus, about noon a very bright light from heaven suddenly flashed around me.

22:7 Then I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

22:9 Those who were with me saw the light, but did not understand the voice of the one who was speaking to me.

22:10 So I asked, ‘What should I do, Lord?’ The Lord said to me, ‘Get up and go to Damascus; there you will be told about everything that you have been designated to do.’

22:11 Since I could not see because of the brilliance of that light, I came to Damascus led by the hand of those who were with me.

22:12 A man named Ananias, a devout man according to the law, well spoken of by all the Jews who live there,

22:13 came to me and stood beside me and said to me, ‘Brother Saul, regain your sight!’ And at that very moment I looked up and saw him.

22:14 Then he said, ‘The God of our ancestors has already chosen you to know his will, to see the Righteous One, and to hear a command from his mouth,

22:15 because you will be his witness to all people of what you have seen and heard.

22:16 And now what are you waiting for? Get up, be baptized, and have your sins washed away, calling on his name.’

22:17 When I returned to Jerusalem and was praying in the temple, I fell into a trance

22:18 and saw the Lord saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

22:19 I replied, ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues who believed in you.

22:20 And when the blood of your witness Stephen was shed, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.’

22:21 Then he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Paul's statement about the resurrection of the dead(Teḥiyyat Ha-Metim)was a common component in Jewish (Babylonian) and Zoroastrian eschatology.

Daniel 12

1 And at that time shall Michael stand up, the great prince who stands for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.

2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. {S}

3 And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever. {P}

4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.'

Watch the crowd get caught up in the trance of "I Am The Resurrection" by the Stone Roses.

Biblical scholar James Crossley has noted the biblical language throughout the song where the singer takes on the role of a Christ-like or God-like figure ("I am the resurrection and I am the life"). In addition to the title alluding to John 11, he argues that there are references to stubbornness and repentance found in the prophetic literature of the Old Testament (which repeatedly uses the language of "turning" to God) and persistence and redemption in the New Testament which uses the language of knocking at doors (e.g. Luke 11.5-10; Luke 13.23-27). The song therefore partly functions as "a story of God and Israel/humanity in the Bible" but now "applied to a human relationship"