Messianic Judaism (Yeshua Believers)

Biblical Prophecies: Section C - Reconciliation, Return and Redemption:

In this research section we will venture into the actuality how HaShem married the 12 Tribes, divorced 10 Tribes due to her unfaithfulness, chased them out of His house the Promised Land, and how He will remarry the 10 Tribes again according to prophecy.

Judah was never divorced by HaShem and is still legally married to Him, thus making them His wife. The 10 Tribes must be remarried and is therefore the bride who must accept the Original Ketubah – the Torah.

Judah was ordained by HaShem to be the Mechoqeck, and the New Testament support this view that the 10 Tribes must learn Torah from Judah. Yeshua in the New Testament reinforces this.

Torah forbids a whoring wife to get married again and this research gives a possible solution to the dilemma.

The headings in this part cover the following areas:

1) Are the 'Jews' and 'Israel' by Definition Synonymous?
2) The Ancient Gentile People’s Way of Redemption.
3) The Intricate Plan for Our Redemption Ordained Before the Creation.
4) Abraham the Point of Departure for the 'Marriage' Plan.
5) HaShem Brought His Bride From Out of Egypt and Proposed to Her.
6) Israel then Chose Harlotry and Turned their Backs on HaShem.
7) HaShem Eventually Ran Out of Patience and Divorced Israel.
8) Israel and Judah in an Allegorical Account in Hosea’s Life.
9) Chronological Order Summary of HaShem’s Mysterious Plan.
10) HaShem Promised that He will Remarry the House of Israel – Ten Israel.
11) Can HaShem Violate His Own Rules and Instructions in the Torah?
12) What Is the Mechoqeck Rabbis’ Verdict to Deal With an Adulterous Woman?
13) What Do the Mechoqeck Rabbis Say Concerning Remarriage of an Adulterous Woman?
14) Does the Bible Encourage a Person to Be Single – a Divorcee?
15) How Will HaShem Remarry Divorced Ten Israel?
16) Is there an Answer to this Mysterious Mystery Locked Away for Ages?
17) Is This Mystery Hidden for Ages?
18) The Spanner in the Works.
19) HaShem Encoded the Two-House Message Throughout Scripture.
20) The Two Pictures of the Messiah in the TaNaCh?
21) Conclusion

Laws, Rules, regulations or something more personal. Something more intimate? After four hundred years of residence which the Septuagint records as about 150 years (more or less) of slavery in Egypt, Yahweh began to prepare the Hebrews to leave Egypt. To do so, he first vanquished not only the Egyptian gods (Exodus Chapters 7 to 12 also Psalms 78) but also many other gods that were worshiped in other cultures from around the world.

This is a chart showing the theoretical date for the birth of Jesus of Nazareth in relation to the priestly service of Zacharias the father of John the Baptist as described in Luke 1.

This chart is based upon an assumed two week service of the priestly courses beginning in the 1st Biblical month (Nisan).

How do the miracle stories in the Synoptic Gospels contribute to our understanding of Jesus and his ministry? 
Since the first witnessing of them and through the thousands of years that followed, throughout the world, the miracles of Jesus have become a major point of discussion.  Using the synoptic gospels as the key text and by referring to the works of scholars such as Alexander Balmain Bruce, James Kallas and others, this essay seeks to contribute to our understanding of Jesus and his ministry, with the intent of drawing out their significance.

Summary:  Some notes on the concept of a rejected Messiah in Rabbinic thought and on ways in which David’s afflictions foreshadow those of Isaiah 53’s servant (Jesus).  Keywords:  Ruth Rabbah, David, Messiah, Isaiah 53, rejected, afflicted, Psalms.  Date:  Feb. 2021.

Corroborating contemporary biographers report that Jesus of Nazareth was born of a virgin, changed water to wine, made the blind see, healed the lame, raised the dead, walked on water, calmed a violent storm, fed 5,000 people with five loaves and two fishes, lived again after his execution, and ascended into the clouds. According to witnesses and contemporary biographers, this Jesus also made the listed claims.

There exists a growing trend among followers of Yeshua (Jesus) to embrace elements of Torah observance and live out their faith in a Jewish and/or Hebraic context. This phenomenon can be categorized into two primary movements: (1) the Messianic Jewish movement, which is the movement of Jewish believers in Yeshua toward embracing and maintaining their Jewish identity, and (2) the Torah movement, which is the movement of (primarily non-Jewish) believers in Yeshua toward Torah observance. While much has been written on the former, very little research has been conducted on the latter. There is significant overlap and interrelation between these two movements. The approach of this thesis is to view them as representing a spectrum—herein labeled the Messianic Torah movement—rather than discrete entities. Moreover, this thesis contends that neither of these two movements can be properly understood in isolation from the other.

The primary issue that divides the Messianic Torah movement concerns the roles of Jews and non-Jews and the theology of Torah. There is a wide diversity of opinions on these issues, but one can generalize a difference in approach between the Messianic Jewish movement and the Torah movement in this regard. The Messianic Jewish movement approaches Torah as a matter of Jewish identity and emphasizes a distinction between Jewish and non-Jewish believers. By contrast, the Torah movement approaches Torah as a matter of obedience to Scripture and emphasizes the unity between Jewish and non-Jewish believers. Both sides routinely misunderstand and misrepresent the other side, with the result that there is much confusion and animosity between them. For progress to be made, it is essential that both sides come to better understand one another even amid disagreement.

In The Oracle, 2019, ( Lake Mary, Frontline)  Cahn presents his prophetic interpretation of the modern restoration of Israel and Jerusalem using the story plot defined by Christopher Booker in his Seven Basic Plots as the Quest. A traveler goes on a quest to find the truth of what are called Jubilean mysteries.  He meets a man on a mountain top who had previously been in search of what he calls “the fingerprints of God”. These are defined as “The signs, the markers, the witnesses in the world of the purpose behind everything that it’s [History, life, existence…] not an accident” (p.13). The man on the mountain top then describes for the traveler his vision and his journey to find answers to many mysteries and his encounter with a character called the Oracle who explained his vision and the various mysteries to him. He uses a Jubilee measure besed on the  solar year and reading history unlike the Jubilees in the King is Here of Michael Adi Nachman of a forty nine year cycle with a 50th year inside the 49th year starting at Yom Kippur.

This is an extract from my new book, Messiah ben Joseph. It's the largest book ever written—and the first ever in English—on Messiah ben Joseph, the slain messiah of Rabbinic Judaism. It traces Messiah ben Joseph, from his origins in the Book of Genesis, through the Pentateuch, the Prophets, the Psalms, the Pseudepigrapha, the Dead Sea Scrolls, the Targums, the New Testament and Church Fathers, the Talmud, the homiletic, exegetic, and apocalyptic midrashim, the Zohar, and the medieval rabbis, down to modern times.
This journey to the roots of messianism has profound implications for Jewish-Christian debate and fresh insights for all who love the Bible.
Foreword by Robert Gordon.

The Exodus of God's firstborn son YISRA'EL (Shemot 4:22) not only foreshadows the feasts of Passover, Firstfruits, and Pentecost, but also the vicarious work of the Messiah. From His entry into Jerusalem until the outpouring of the Spirit, the Exodus mirrors Yeshu's death, resurrection, and ascension.

“But you will receive power when the Ruach HaKodesh comes upon you; you will be my witnesses both in Yerushalayim and in all Y’hudah and Shomron, indeed to the ends of the earth!”” (Acts 1:8, CJB)


With these words, the mission to reach the world with the message of Yeshua began. Starting with Jerusalem and Judea, the message of Yeshua spread among the Jews of the Land. The earliest Messianic community was a movement of Jews. With the message of Yeshua moving to the ends of the earth, the doors were opened to the Gentile world.

This paper is a response to an article written by Jews for Judaism entitled "Leviticus 17:11". The article questions the validity of Yahushua’s death as a sin sacrifice. In this paper I will defend the position that the death and blood of Yahushua is a sufficient blood sacrifice in keeping with The Torah.

Biblical Prophecies: Section B - Reconciliation, Return and Redemption:

Nebuchadnezzar and his Babylonian army invaded Israel. They had reduced King Solomon’s Temple to ashes, and had taken many of the Jewish people back to Babylon as captives. By this time some 200 years earlier the bulk of the the Northern Ten Tribes were also taken into captivity, and this is the condition that Ezekiel is in. The nation of Israel is dead, but… HaShem has a vision for Ezekiel.

Ezekiel is carried to a valley full of very dry bones. These bones are scattered everywhere… very white… and very very dry. Bones all over the place… scattered by the wild animals so that there is nothing but miscellaneous bones as far as the eye can see. Bones are not grouped together, they are mixed, cracked and broken; it is a surface-graveyard in a total chaotic state as far as the eye can see. A hopeless situation…

For Ezekiel, this is a vision of the nation of Israel, not only for the House of Judah, but also for the House of Israel (Ephraim/Joseph).

Remarkably, HaShem instructs Ezekiel to prophesy that these scattered, dead, dry bones will live, a vivid picture of the Twelve Tribes scattered into the nations for 2700 years that will come alive in the last days!

In this research section we will venture into the prophecies in the making and compare them with the actual events taking place in the world.

The headings in this part cover the following areas:

1) Was Israel Born in a Day?
2) Israelites Coming Out of the Land of the North and All Countries Where They Had Been Banished
3) What Part Does the Land Play in the 'Redemption Plan'?
4) The Shepheard is Calling His People
5) What Must Ephraim Do?
6) How Must We Become One Entity?
7) Ezekiel’s Two Sticks are Becoming One – The Return of the Shechinah
8) The Returning of the Scattered Ten Tribes of Israel
9) Is The House of Israel in the Process of Returning?
10) Will King Solomon’s Empire Be Restored?
11) Will Many Nations be Joined With HaShem?
12) Is There Concrete Proof of the Tribes Starting Coming Home?
13) Ephraim’s Area of Settling in the Land
14) Conclusion

This article examines the references to Messiah bar Ephraim in the
Targums, and concludes that the Targumic Tosefta to Zech. 12.10, where
Messiah bar Ephraim is vanquished, and Targum Pseudo-Jonathan to
Exod. 40.9-11, where he is the vanquisher, both predate the Christian
period. The apparent conflict between his suffering and conquering roles
may indicate a belief that bar Ephraim’s death effects the final redemption. References in the Targum to the Song of Songs are also considered.

What is Messianic Judaism? Is it more than a “perplexing mixture of Judaism and Christianity”? Historians, traditional, modernist and Messianic Jews still argue about its definition, ranging from a Christian offshoot movement to a Jewish expression of Judaism. Modernist Jews (especially the Orthodox) and the State of Israel, to a certain extent, reject Messianic Jews as Jews claiming that they are apostates and Christians. Yet Messianic Jews argue their belief in Yeshua (Jesus) makes them complete and “fulfilled Jews” and does not affect or make them reject their Jewish heritage. The question they all try to define is “Who is a Jew?” Regardless of Jewish opposition, Messianic Judaism should be considered another expression of Judaism because of its Jewishness (both biological/physical and spiritual identification), its adherence to Jewish festivals and the Tanakh, and the acceptance of Yeshua as the Messiah. Although first a Christian crusade to reach the Jews with the gospel, Messianic Judaism has develop to be able to stand on its own. Because of these, Messianic Jews should be considered Jews.

Abstract. Tractate Suk. 52a/b features the earliest known references by name to Messiah ben Joseph, a figure who appears throughout rabbinic literature. An examination of these talmudic references suggest that this figure was established in all essentials in Temple times.

En este libro nos proponemos estudiar la antropología hebrea, o la constitución del hombre según la Tanak y, a la luz de este estudio, nos proponemos a examinar un conjunto de textos y episodios bíblicos del Nuevo Testamento que han sido tomados o interpretados por la tradición cristiana como pruebas de la existencia del dualismo alma-cuerpo, de la inmortalidad del alma, del infierno y del castigo eterno de las almas de los pecadores. Deseo que tenga presente lo siguiente: que la tesis o doctrina del infierno y del castigo que allí se recibe está fundamentado en otra creencia, la de la inmortalidad del alma. Así que, en los primeros tres capítulos de este libro me dedicaré a demostrar que ni la Torá ni los profetas y mucho menos las enseñanzas de Yeshua y sus apóstoles, contienen alguna afirmación sobre alguna especie de dualismo alma-cuerpo. De hecho, demostraré el contraste agudo entre la constitución del hombre en la Torá y el de las culturas paganas y cristianas. Tan pronto uno se percata que no hay ninguna entidad espiritual llamada “alma”, como parte del hombre y que sobrevive a la muerte física, la doctrina del infierno y del castigo eterno del alma en ese lugar de fuego ardiente queda invalidada. Pero debido a que existen un número importante de frases en el Nuevo Testamento que han sido traducidas del griego bajo los términos “infierno”, “castigo eterno”, “lago de fuego”, etc., me veo obligado a tratar extensamente aquellas porciones en donde esas frases aparecen. A este examen está dedicado todo el cuarto y último capítulo. Le invito a Ud. a examinar con detenimiento las discusiones y análisis que aquí presento con el objeto que Ud. pueda llegar a la conclusión, desde la óptica hebrea, que no sólo son falsas las creencias en la inmortalidad del alma y del castigo eterno en el infierno, sino que además que tales creencias constituyen el puente hacia el espiritismo y; además, por si fuera poco desfigura el carácter santo, justo y bueno del Eterno, al hacerle creer que el Eterno va a mantener por los siglos de los siglos a los pecadores retorciéndose de dolor y blasfemando en las llamas del infierno. Y no sólo desfigura el carácter del Eterno también distorsiona las Escrituras cuando ellas declaran llanamente que la “paga del pecado es la muerte” (Rm 6:23). Espero que este libro le permita que Ud. comprenda e internalice de un modo definitivo que la enseñanza central de la fe hebrea es la resurrección de los muertos; tal como lo señaló y resumió magistralmente Rabbí Shaul en 1 Corintios 15; y como desde la antigüedad lo creyó Abraham cuando llevó su hijo al monte Moriah a ofrecerlo en holocausto, justo como lo enseña también el libro de Hebreos (Hb 11:17-19).

Did the Bible really predict the coming of the Messiah before it happened?

To answer this question this book explores the prophecy of 70 Sevens found in Daniel 9 in light of its 2nd temple chronology, the Bible's messianic symbolism, and the messianic redemptive symbolism found in the sacrificial service of the Torah.

Summary:  Jesus’ genealogies in Matthew and Luke are frequently dismissed as ‘irreconciliable’.  Such claims, however, like certain defences of Jesus’ genealogies, are too quick.  Matthew and Luke differ from one another, not because they are poor historians, nor because one of them provides Joseph’s genealogy while the other provides Mary’s, nor even because they are ‘theological genealogies’ (whatever such things might be), but because two individuals in Joseph’s ancestry (viz. Shealtiel and Matthan/Matthat) chose to be adopted/grafted into different family lines within their clan.

Keywords:  Matthew 1, Luke 3, genealogies, Jesus, Jehoiachin, Messiah, adoption.  Date:  Nov. 2019.

En este documento presento tres conferencias que giran alrededor de la declaración de Yeshua en Mateo 16:18-19: “Y yo también te digo que tú eres Pedro, y sobre esta roca edificaré mi iglesia, y las puertas del infierno no prevalecerán contra ella. Y a ti te daré las llaves del reino de los cielos; y todo lo que atares en la tierra será atado en el cielo; y todo lo que desatares en la tierra será desatado en el cielo”.  Y lo primero que deseo hacer notar es, previo a la aparición la Biblia textual (Sociedad Bíblica Ibero-americana) y corrigiera esta mala traducción, ha dado origen a toda clase de enseñanzas erróneas, y además le he dado carta abierta a iglesias y pastores para ejercer poderes abusivos sobre sus hermanos bajo su autoridad. En este sentido, examino las diversas interpretaciones que han surgido sobre este texto de Mateo tanto en los escritos cristianos católicos y evangélicos. Luego, se estudia Mateo 16:18-19 en el contexto del judaísmo de finales del período del Segundo Templo, en donde se muestra su correcta interpretación.

The biblical account of the wise men and the star that announced the coming of the Messiah of Israel has inspired and puzzled people for two millennia. Important aspects of Babylonian astronomy seem to be involved in understanding the star’s appearing. But in addition, this short book​ also explores the men and events from a profoundly Jewish perspective. The traditional Jewish names of stars and planets, Jewish symbols, as well as Jewish dates, all seem to be keys to unlocking the mystery of the famous star.

The present paper is a follow-up to my article ‘The Maternus Code: The Gospel of the Stargazers’, published in International Society for Astrological Research Journal, Vol. 48, N3, December, 2019, pp. 22-36. The starting point of my investigation is the hypothesis regarding the Nativity date encrypted in the Mathesis, tractate written by the 4th century Roman astrologer Julius Firmicus Maternus. The significant issue discussed in the present article is mutually corresponding theological, astrological and kabbalistic symbolism in the Judeo-Christian tradition.

this is a single volume introduction for the casual layperson on the biblical festivals as outlined in Leviticus 23.  The book aims to present a structured understanding from both a historical, social and pragmatic perspective the importance of these holy days.