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News Letter 5846-040
6th day of the 9th month 5846 years after creation
The 9th Month in the first year of the third Sabbatical Year
The Third Sabbatical Year of the 119th Jubilee Cycle
November 13, 2010

Shabbat Shalom Family,

The New Moon was sighted in Israel on Sunday evening making Sunday evening of November 7 and Monday November 8 the 1st day of the Ninth Month. Did you know that the original months were numbered and the ninth month in Latin was called November, just as the 8th month was called October, and the 7th month was called September. Do you know what the 10th month of the Hebrew Calendar is called in Latin? December.

In the News this past couple of weeks has been two events I would like to remind you of and for you to look at the pictures and consider what is happening to these people.

http://news.yahoo.com/s/ap/20101102/ap_on_re_as/as_indonesia_disasters
In Merapi, Indonesia we are reading about Volcanoes and in Haiti the Earthquake this spring has led to pestilence of Cholera in recent weeks and this past weekend Hurricane Tomas slammed into the thousand still sleeping in tents.

It is always very sad to see the pictures of people who have been caught up in these disasters and the hurt that you can see on their faces and lose of life that has taken place. Then everyone begins to ask why does God allow this? Where was God when I needed him?

The answer is both simple and blunt. The god they have been worshipping is the one that has protected them and brought this upon them. He is the god of this world, Satan.

More than 86% of Indonesia’s are Muslim so I would urge them to continue to pray to Allah for help. In Haiti Voodoo is the religion that is most practiced and I would urge them to continue to pray to Lwa for their deliverance.

Am I endorsing the worship of other gods? Not at all. But I am showing you that the gods these people are praying too can’t hear them. One of the indications that you are insane is to continue to do the same thing over and over and to expect different results each time. So keep on worshipping those gods that can’t hear you and will not help you and expect everything to be better.

Or begin to read the Torah and to obey the Torah and do not add to it nor take away from it and Yahovah the Mighty El, Yahovah the Creator of all things promises to bless you and protect you. If you will obey; if you will not obey then you rely on luck as that is all you have to keep you in the time of trial that is coming upon all men. And now is.

Yahshua said in Mathew 24: “For nation shall rise against nation, and reign against reign. And there shall be scarcities of food, and deadly diseases, and earthquakes in places.

When we combine this with the information of Lev 26: 13 ‘I am יהוה your Elohim, who brought you out of the land of Mitsrayim, from being their slaves. And I have broken the bars of your yoke and made you walk upright. 14 ‘But if you do not obey Me, and do not do all these commands, 15 and if you reject My laws, or if your being loathes My right-rulings, so that you do not do all My commands, but break My covenant, 16 I also do this to you:

Continuing in Verse 21 ‘And if you walk contrary to Me, and refuse to obey Me, I shall bring on you seven times more plagues, according to your sins, 22 and send wild beasts among you, which shall bereave you of your children. And I shall cut off your livestock, and make you few in number, and your highways shall be deserted.

This is speaking of Pestilence which always goes with Famine. Cholera is taking hold of the people of Haiti and is going to spread with the flooding rains from Tomas this past week.

Now I know these people will not change; they will continue to pray to Satan and his demonic spirits. We are told so in Revelation 16: 9 And men were burned with great heat, and they blasphemed the Name of Elohim who possesses authority over these plagues. And they did not repent, to give Him esteem. 10 And the fifth messenger poured out his bowl on the throne of the beast, and his reign became darkened. And they gnawed their tongues from pain. 11 And they blasphemed the Elohim of the heaven for their pains and their sores, and did not repent of their works.

Even though these people suffer from terrible plagues or Earthquakes or Pestilence or Hurricanes or Tsunamis or Volcanoes and burning ash clouds, they still will not repent but instead will blame the true Elohim and Creator for their misery, but will not submit to his authority. As I said it is insanity.

I am told that throughout the world right now 30 Volcanoes have become active in recent months; 21 in Indonesia alone.
But what about the famines? I have been telling you based on the Prophecies of Abraham to expect a famine to begin in 2010. I also expect them to last until the Messiah comes back, but do we see them yet. Last week I shared an article about this very thing from thetrumpet.com

This week I received an email telling me some more about this famine that has already started in the USA. It has started in the prices for you food. As the price of your food goes up the less able people will be to purchase more of it. Again I do not expect you to believe me but you can read this report from the National Inflation Association at http://inflation.us/foodpriceprojections.html

If it was not for the abundance of US crops and the generosity of the US, the rest of the world would be in a famine right now based on the recent crop disasters that have happened in various places around the world. The Russian wheat crop destroyed by drought; Pakistan’s food supplies washed away by the recent floods; the devastating flooding in South China and the drought in Northern China. Many of the third world are going hungry now because the price of food has gone up a few pennies. They are struggling with the increase of just a few pennies. How will they do once the inflation factor begins to bite on the entire world?

Well as you should have guessed, the recent series of articles has caused a wide range of opinions to come forward. We shall share those emails with you.

Dr Pepper, you ask a very interesting question, to which I just happen to know the answer. Esther is the first book of the Bible to use the word Yehudi and the first reference to Yehadut יהדות monotheism as a distinct belief system. It even has a word meaning to convert to (”hityahed”)to become a Yehudi, showing that to the author of Esther, Yehudi was a Belief, not an ethnicity.

Yehudi. Scholars believe that this term is derived … (someone who surrenders to YHWH)Torah only believers only
In Hebrew, a Christian is a Notsree and a believer is a Yehudi Mashiyach

Yeshua was a יְהוּדִית Y’hu’di’y't (Judean)–not a Jew
“For he is not a real Jew who is one outwardly

Sha’ul was as fluent in Greek as Hebrew or Aramaic, an ex-Pharisee, … Someone is not a Yehudi by what is seen. Rather one is a Yehudi by what is hidden. …
as a name Yehudi means The praised one
The Aramaic English New Testament (AENT)
Stephen

I do agree (in broad strokes) with the info below - Jew does not mean Judah per se, but rather those that have the function of Judah.

Gen 29:35 35 And she conceived again and bore a son, and said, “Now I praise יהוה.” So she called his name Yehuḏah. And she ceased bearing.

35 And she conceived <02029> again, and bare <03205> a son <01121>: and she said <0559>, Now <06471> will I praise <03034> the LORD <03068>: therefore she called <07121> his name <08034> Judah <03063>; and left <05975> bearing <03205>.

3034 yadah yaw-daw’ a primitive root; used only as denominative from 3027; literally, to use (i.e. hold out) the hand; physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the hands):–cast (out), (make) confess(-ion), praise, shoot, (give) thank(-ful, -s, -sgiving). see HEBREW for 03027

The word praise is “yadah”
H3034 yadah (yaw-daw’) v.
1. (literally) to use (i.e. hold out) the hand
2. (physically) to throw (a stone, an arrow) at or away
3. (especially) to revere or worship (with extended hands)
4. (intensively) to bemoan (by wringing the hands)
[a primitive root; used only as denominative from H3027]
KJV: cast (out), (make) confess(-ion), praise, shoot, (give) thank(-ful, -s, -sgiving).
Root(s): H3027

3027 yad yawd a primitive word; a hand (the open one (indicating power, means, direction, etc.), in distinction from 3709, the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote (as follows):–(+ be) able, X about, + armholes, at, axletree, because of, beside, border, X bounty, + broad, (broken-)handed, X by, charge, coast, + consecrate, + creditor, custody, debt, dominion, X enough, + fellowship, force, X from, hand(-staves, -y work), X he, himself, X in, labour, + large, ledge, (left-)handed, means, X mine, ministry, near, X of, X order, ordinance, X our, parts, pain, power, X presumptuously, service, side, sore, state, stay, draw with strength, stroke, + swear, terror, X thee, X by them, X themselves, X thine own, X thou, through, X throwing, + thumb, times, X to, X under, X us, X wait on, (way-)side, where, + wide, X with (him, me, you), work, + yield, X yourselves. see HEBREW for 03709

H3027 yad (yawd) n-f.
1. a hand (the open one (indicating power, means, direction, etc.), in distinction from H3709, the closed one)
2. used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote (as follows)
[a primitive word]

The pictograph “yod” is a picture of a hand, the “dalet” is a picture of door that allows movement in and out of the tent. Combined these mean “hand moves”. The hand is the part of the body that enables man to perform many works.

Remember Caleb was not of Judah but was considered part of the tribe and we see at the end of Ezekiel in the portions given to each tribe, that it is for the tribe and those who sojourn with them.

Shalom,
BB

Now Having read the above emails, consider what the following scriptures say in light of the above.
Zechariah 8: 20 “Thus said יהוה of hosts, ‘Peoples shall yet come, inhabitants of many cities, 21 and the inhabitants of the one go to another, saying, “Let us earnestly go and pray before יהוה, and seek יהוה of hosts. I myself am going.” 22 ‘And many peoples and strong nations shall come to seek יהוה of hosts in Yerushalayim, and to pray before יהוה.’ 23 “Thus said יהוה of hosts, ‘In those days ten men from all languages of the nations take hold, yea, they shall take hold of the edge of the garment of a man, a Yehuḏite1, saying, “Let us go with you, for we have heard that Elohim is with you.” ’ ” Footnote: 1John 4:22.

John 4:19 The woman said to Him, “Master, I see that You are a prophet. 20 “Our fathers worshipped on this mountain, but you people say that in Yerushalayim is the place where one needs to worship.” 21 יהושע said to her, “Woman, believe Me, the hour is coming when you shall neither on this mountain, nor in Yerushalayim, worship the Father. 22 “You worship what you do not know. We worship what we know, because the deliverance is of the Yehuḏim.1 Footnote: 1Ps. 147:19, Isa. 2:3, Isa. 14:1, Isa. 56:6-8, Ezek. 47:22-23, Zech. 2:10-11, Zech. 8:23, Rom. 2:20, Rom. 3:2, Rom. 9:4, Rev. 21:12 & 24. 23 “But the hour is coming, and now is, when the true worshippers shall worship the Father in spirit and truth, for the Father also does seek such to worship Him. 24 “Elohim is Spirit, and those who worship Him need to worship in spirit and truth.”

Psalm 147: 19 Declaring His Word to Ya‛aqoḇ, His laws and His right-rulings to Yisra’ĕl1. Footnote: 1These two verses (19 & 20) are confirmed in Rom. 2:20, Rom. 3:2, and Rom. 9:4. 20 He has not done so with any nation; And they have not known His right-rulings! Praise Yah!

Hi Joe,

Hope all are well mate.

I am reading the newsletter and note the comments re head coverings or kipas etc.

It was explained to me that the kipa was the smallest part of the ancient turban used in Israel and that as the turban became less in use folks just kept the central part from then on.

Regarding Dagon etc if you peruse the reliefs that we have from those times you will note that the priests used the twin peaked hat with steamers or tails hanging down the back, in memory of the “fish-god” and the closest is the mitres worn by the Roman Catholic Pope, Cardinals et all.

There is written in scripture that King David and his men went up to some place and all the men had their heads covered but no indication of what head covering was used.

Regarding the hair and beard rulings, it is indeed correct not to cut into the frontiers of the beard line and hair line. I read somewhere in scripture instructions from Ava regarding the necessity to maintain hair and beard in a trim and neat condition as well. Don’t ask me for the passage off the cuff but it is there, I have read it. It seems to me that neatness is reauired, meaning keeping things trimmed neatly but not cutting into the edges of the hair or beard lines.

What is your take Joe ?

I think that the matter needs proper sorting out as you have set out to do.

Of course we want to be obedient to Ava, but full clarity is required on the matter.

I also observe regarding the wearing of zit-zits that many sell these items mostly without the blue cord mentioned by Ava. Also we are commanded to make our own not buy them.

Have to go mate,

Shalom,

Brian

Thanks to you brother in Messiah. I love your messages even the ones people consider shocking for like you i am open minded when it comes to spiritual matters, letting the Spirit of Yahuwah lead me in all righteousness. I like your stance on beards and will do a study on this subject. I used to say that it is not how long your beard is that matters but that you do not look like a woman as a man, that is why we have the ability to grow beards and women don’t.
I used your teaching on divorce as a basis for my studies on the subject and then i put videos on youtube explaining this subject of divorce. I also understand where you come from concerning Purim and Hannuka. Is the Minora evil?, it is part of Hannuka.

Jacob

Greetings Joseph,

Just a quick note. This week you wrote: “The section on the beards last week was to show you that it was not a command that we grow one.” Stop and think of what that is saying because there is no need for such a command because your beard grows regardless. You get up each morning look in the mirror and there it is - a beard. Mind you it is very thin the first day but it is still a beard and so each day you have to shachath (destroy) or galach (shave) it off. Since Yahweh created beards to grow automatically the commandment of course had to require a ‘do not’ or it would never need mentioning.

Grace and joy in Yahshua,
Dave

The next few emails show me just how much some people have come to love those things I share. If it is truth then it should stand up under the microscope. But when the light is shone on any teaching or tradition, especially one that has been hidden in the dark recesses of time, that light can be blinding like a bright light in the middle of the night. People get upset about it.

At Passover in 2009 I went to Jerusalem to meet Nehemiah Gordon to talk to him about the Sabbatical and Jubilee years and The Prophecies of Abraham which was not yet published.

In the weeks leading up to this meeting I had been attacked and ripped apart on a personal level in public by some other leading Messianic teachers. But they did not say one word or quote one scripture to show where I was in error.

I told Nehemiah this and he said to me that this makes him want to see my findings all the more because none of these leaders could prove what I had to say to be wrong from scriptures. Instead they did what all people do when they have no grounds to stand on. They attack you on a personal level insulting you but will not show you by scriptures why they disagree with you. It is an emotional reaction.

This is what the next emails are doing. These are not the only ones I have received from them. But they show you why we need to obey the Rabbis and do what they say; because we must obey the Rabbis. At least according to these emails.

Dear Jo Dumond

You could certainly not have opened your weekly bash can of rot with a more
apt introductory report, when you wrote:
“My computer had a complete melt down after sending out last weeks News
Letter….”

So, let’s see what happens this week! - or in the future to the great basher
Jo Dumond.

As I really do not want to be proven correct in my estimations and
expectations by knowing when it happens, kindly remove me from your mailing
list. I did not foresee that Ariel Sharon would become a living corpse - but
his actions certainly did not deserve any lesser divine condemnation. It is
fearful to fall into the hands of the Living G-d.

I have also removed you from the KHT Associates list - you are really
contaminating it.

Your following will be great and numerous indeed - as all untruth in the
world proves! Revel in it - enjoy it while you can!

Bearing no grudges or hatred, just trying to forget that I ever sat down
along the Road with you!

OvadYah

The next email is also from someone in KHT.

Joe Dumond

Well here it is another week gone by and you have failed to retract your false teaching from last weeks newsletter where you state that the hebrew word zemach is used in Genesis 49:10 and then incorrectly interpret the passage, and roundly dismiss what the passage actually says. But I am not one bit suprised. I told you my first impression of you was your arrogance, which you yourself have now confirmed. Your not interested in truth. Your just propagating more lies under a new platform, Hebrew Roots or Messianic judaism.

Your newsletter this week actually re-produces a teaching from Abram Yehoshua, whom you call a rabbi. Not only is AY not a rabbi, but he is just another bad messianic teacher. There are no rabbi’s in the Messianic Movement. Pastors yes, but no rabbi’s. You all may call yourselves rabbi’s, but your actions and education are a long ways off the mark. Imposters, I’d say. I have had contact with AY over his false teaching concerning the Magen David, which he calls a pagan symbol. His ignorance almost exceeds that of your own. He condemns the star even after I told him and demonstrated to him that it occurs in nature. Recently a Magen David was discovered inside a large diamond. The Magen David is also portrayed in the Tabernacle and on the High Priest garments. His ignorance about these subjects including the hachet job he did on the Kippah are very obvious. He may have been raised as a Jew but that is no guarantee of quality teaching.

My wife tells me that ignorance and arrogance are intimate bedfellows. I would say she has nailed it right. It’s guys like you two that are the reason I removed myself from the ranks of the Messianic movement. I hate hypocrisy and both of you epitomize it. You condemn tradition on one hand, including the kippah, while on the other hand wear a talit which is not a biblical garment (it’s oral law) but was created after the second exile began.

Since I left the Messy-antics Movement, I have strived to pull as many people out of your clutches as possible, and will continue to do so. I may not aggree with everything the rabbi’s teach, but I know they have Divine authority. Where is your authority, Joe? Who designated you as the teacher of 10 Israel? If your honest with your self you will know that it was your own idea.


Aminidav

Joe
While there is nothing wrong with celebrating a day (such as Hanukkah or Purim) commemorating some great event in Israel’s history, there may well be something wrong with how the Jews celebrate that day, and there is absolutely something wrong if that celebration is presented as some kind of Elohim-ordained duty or commandment.

Too bad you didn’t stay to hear the rest of the beard study I presented at Yom Kippur. As the wise man Solomon reminded us, “He that answereth a matter before he heareth it, it is folly and shame unto him” (Proverbs 18:13). Very few men who complete the entire study I presented continue to destroy their Elohim-designed, Elohim-given, and Elohim-supported beards.

Contrary to your erroneous teaching, growing a beard has nothing whatsoever to do with the dead, and everything to do with restoring the image of Elohim in fallen mankind. The pagan practice of destroying the beard to mourn for the dead, on the other hand, is categorically prohibited my Almighty Yahuah, because it defaces His image in His earthly sons! And also contrary to your erroneous teaching, the beard commandment was not restricted to the priesthood of Israel - rather, it was explicitly given to ALL of the sons of Israel (Leviticus 19:2 - KJV says “children”, but Hebrew
is “sons”). I believe you will find that every objection you raised, and every other objection you ever thought of … and even a few objections you never thought of … are answered in that paper, which may become one of your favorite studies once your eyes are opened to truth on this subject in the Torah. I strongly recommend that you go through the entire paper, along with a complementary one entitled “Do We REALLY Believe In Divine Creation?” (both available on my website) before you foolishly and shamefully jump to any conclusions.

Correct thinking regarding the beard is going to be of vital importance to you personally as one who aspires to be regathered back to the Land of Israel …. because Almighty Yahuah says He will “scatter to all winds” those men like yourself who destroy their beards (Jeremiah 49:32) …. so if you return in your present condition, rejecting the Torah standard and refusing to fall on the Rock and be broken, you will simply be returning in order to be scattered to the four winds! I doubt that this is quite what you had in mind for your regathering/homecoming scenario, so I urge you
again to re-study this issue. Maybe I’ll have to be like those brothers you met in the Land who refused to talk with you unless you had a beard on your face …. :) )))) …. in order to concentrate your attention! Actually, though, the beard commandment is not on the Acts 15 list of prerequisites to begin fellowshipping with believers in the Messiah …. so it is one of those things you can learn in due time, as Moses is taught in the (7th Line) synagogue (Acts 15:21).

Ron Buhler

One Brother who used to be very upset at my teachings about the Beard and the Purim and Chanukah wrote me. I was expecting another condemning email.

Greetings Joseph. Well, I figured you probably would be disappointed if I did not respond to your recent newsletter articles; so here are my comments, for whatever they are worth.

First, regarding your article on beards, did you wish to respond to articles on the subject in the Jewish Encyclopedia at http://jewishencyclopedia.com/view.jsp?artid=456&letter=B and in the various Christian Bible dictionaries and encyclopedias, such as at http://www.christnotes.org/dictionary.php?dict=ebd&q=Beard? It seems that for a comprehensive study of the subject to be done, all of the Biblical references and relevant corresponding historical references from Bible times really ought to be considered. I concur, though, that other believers should by no means be browbeating others on such issues, arrogantly declaring themselves more righteous or more Torah observant: “For all have sinned and fall short of the glory of Elohim,” Rom. 3:23. It grieves me that this kind of thing goes on.

And as for the Purim and Chanukkah issue, I quite agree some of the modern customs are not necessarily Scripturally kosher. However, as I mentioned in an earlier email, neither festival is to be kept as a holy day, except of course when the dates fall on the weekly Shabbat, which YHWH has sanctified as holy. Regrettably, the term “holiday,” derived from “holy day,” has come to have a different meaning than what it meant originally. For example, the British now use the term “holiday” to mean “vacation time.” In the U.S., certainly national observes such as Memorial Day, Independence Day, and Labor Day are commonly called holidays but hardly convey the Biblical meaning of a set-apart day of rest to be reverenced unto YHWH.

So, in my opinion, Purim and Chanukkah are probably best kept as annual memorials of great events in the history of the Jewish people, just as people worldwide keep personal anniversaries of memorable events in their own lives. Frankly, I don’t know of any legitimate Bible authority who suggests that these two ancient observances are to be “added” to the feast days commanded in Lev. 23. Likewise, Tish’a b’Av cannot become an “added” Biblical observance similar to Yom Kippur, although I think you agree that it is worthwhile for believers to keep the day as an annual memorial of the historical tragedies that happened on it. In the same sense, Purim and Chanukkah can never rise to the sanctified level of the Lev. 23 commanded convocations. Instead, they are to be kept as important memorials, only festive in nature rather than somber as Tish’a b’Av. Although thought of as festivals, they probably should not even be referred to as “feast days” since that seems to lead to some confusing them as being “added” to the Torah. Only YHWH can consecrate a day or a period of time as holy.

In the case of Chanukkah, there is no Biblical commandment to observe this memorial event; however, there is such an injunction upon the Jewish people in Est. 9:27-28 in which they are to keep the Purim observance “…every year; and that these days should be remembered AND KEPT throughout every generation….” Yah’shua memorialized Chanukkah by going up to the Temple, the site of the Rededication, John 10:22. We can be assured that He was in no way adding to the Torah by doing so — just as we can also be assured that Mordecai and Esther were not adding to the Torah when they called upon all Jews to keep the days of Purim annually. For us non Jews in these times, though, it seems the issue should be over how these ancient events are to be memorialized, given the Biblical precedents.

Again, I realize that some scholars have issues with the veracity and inspiration of the Book of Esther, as with other Bible books as well, but I think it best to simply leave these canon issues alone and wait until Yah’shua returns and “declares all things.” Personally, for now, I am content to believe that all recognized 66 books of the composite OT and NT fully comprise the Word of YHWH as the Almighty intended mankind to have. We have no record that Yah’shua or any of the Apostles opposed the inclusion of any of the books of the TaNaKh in the established OT canon.

Therefore, what harm is there in Ephraim showing support for his fellow Israelite brother Judah by voluntarily celebrating with him these memorial observances — not to be equated as Biblical feast days — even if doing so does not also entail keeping all of the associated traditions? Generally, we all appreciate it when others wish us a happy anniversary of some important event in our personal lives that we have chosen to commemorate year after year.

While believers are free to disagree with the choice to observe Purim and Chanukkah, why is it that the disagreement inevitably seems to turn nasty, with disparaging remarks directed at those who voluntarily keep these Biblically referenced memorials? This ought not be.

Joseph, I hope this helps bring added clarity to the issue. May YHWH’s Shalom be upon you and all of your newsletter’s readers. spd

Hi there. I’m glad your computer is working again. Admittedly, I was one of those “self-righteous ones” when I was with the Bethel bunch. We made it a point to nick-pick with everyone who differed on any point, no matter how trivial. We thought we alone had the Truth and weren’t about to bend for anyone. I’m sad to say that yes I was an abusive Phariee back in those days. If anything has been gained from that experience is that I don’t ever ever wish to go back in that direction again. YHWH forbid!

So, I have some idea of what you’re up against. My advice: be overly forbearing. Hopefully, some day these continuous contentious contenders will come to see things with greater discernment, or even with a measure of the maturity and wisdom that comes with age. All in good time! spd

p.s. Maybe give the beard subject some time to grow on you (pun intended) before taking another look at the subject. Seems to me from the way Lev. 19:27 is written that there is an assumption in place that under normal circumstances a man has a beard. Some have argued that the Bible actually spells out how men and women are to look, since appearance is something that does matter to YHWH’s sensibilities.

Brethren this brother Spd is a true brother. He sees what I am saying and yet does not agree with my conclusions. Great. He sees the traditions that have developed and consumed Purim and Chanukah and he can see how some use the beard issue as a self-righteousness thing where the longer the better and if I have one then I am more righteous than those without one.
As his link above showed Moses b. Meir (Metz?), said the following epigram ; “If men be judged wise by their beards and their girth, Then goats were the wisest of creatures on earth.”

Read more: http://jewishencyclopedia.com/view.jsp?artid=456&letter=B#ixzz14d37xShB

I do not condemn the 9th of Av memorial, nor would I the memorial of Purim or Chanukah, but the lies and false traditions that have come with them leave me with little choice. Some people refuse to look at what they believe, but instead believe what they do because someone told them they should or because they have ‘divine Authority’ as the one email said above.

Let us remember something. Aaron was a descendant of Levi and all the Temple duties and teachings were to be done by the Children of Levi, not Judah. Yet it is Judah and those who claim to be Judah that say we must obey them because they have the Oral Torah.

I have said this before and I ask again. If you are obeying Yahovah and doing your best to keep His Torah and not your own then He will bless you as He has promised in the Torah. Yet throughout history Judah has been attacked and attacked and attacked. Terrible things have happened to her. If the keeping of the Oral Torah means that we are to suffer like this all the time then why would I want to keep the Oral Torah? The gentles do not suffer as much.

It is because Judah refuses to repent from keeping the Oral law instead of keeping the written Torah. They well break the Torah so that they can keep the Oral law. And when they do this, they become the same as those in Indonesia and Haiti as I mentioned at the beginning.

How do they do this? We have shown you Purim, and next week I will show you Chanukah. We have shown you about the lighting of candles and of the many traditions that they do that come from the dead. Next week we will look at the so called command from G-d to light the Chanukiah. The Rabbis also postpone the Holy Days in the fall with no scriptural permission to change the times of Yahovah’s Feast days. They have gone from a sighted moon calendar which they also admit they used to keep before the Diaspora and it is written in the Talmud which is part of the Oral Laws. By going to the Hebrew Calendar or the Calendar of Hillel they in effect do not keep any of the Holy Days at the appointed times.

Speaking of the end time emperor in Daniel 7 we are told what Satan would do. 25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.

Most people are watching and looking for the obvious thing; when the Vatican changes from the Sabbath to the Sunday and now they are making laws to this effect in Europe. But most people forget that Satan is subtle.

Genesis 3: 1 Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

sub•tle /ˈsʌtl/ Pronunciation Key - Show Spelled Pronunciation[suht-l]
–adjective, -tler, -tlest.
1. thin, tenuous, or rarefied, as a fluid or an odor.
2. fine or delicate in meaning or intent; difficult to perceive or understand: subtle irony.
3. delicate or faint and mysterious: a subtle smile.
4. requiring mental acuteness, penetration, or discernment: a subtle philosophy.
5. characterized by mental acuteness or penetration: a subtle understanding.
6. cunning, wily, or crafty: a subtle liar.
7. insidious in operation: subtle poison.
8. skillful, clever, or ingenious: a subtle painter.

Satan has everyone watching for the change to come from the Vatican but no one has picked up on the changes that have come from Yahovah’s own people. And even though the Sanhederin knows and admits the difference between the two calendars is growing further apart they will not change until the Messiah comes. Yet they continually attack the Karaites for using a sighted moon calendar.

You can read what the Sanhedrin says about sighting the moon at; http://sites.google.com/site/moonsoc/

The commandment (mitzvah) of sanctifying the month is the first one which the Children of Israel were commanded on leaving Egypt. This commandment is of great importance because the dates of the festivals, including over 60 commandments, depend on it. In addition to sanctifying months according to the appearance of the New Moon, the Hebrew calendar depends on leap years (extended by an extra month) that depend on the position of the Sun, ripeness of grains, etc.

For over a thousand years, the Hebrew calendar has been fixed by calculation. Today, the Hebrew calendar does not match that fixed by observing the Moon. Even thought the gap between the two calendars continues to increase, we do not have the authority to alter the calendar until a new Sanhedrin (religious high court) is reestablished and is widely recognized. While sanctification of the month according to observation is not practiced today it is important to carry out calculations and practice observing the New Moon in order to be ready for when the Sanhedrin is reestablished. Likewise, there is increasing involvement in the Temple, red heifer, etc. Of course, we are not intending to change the current calendar (this is a task for an authorized Sanhedrin) but just to increase involvement in and embellish the Torah.

Because Judah is trapped in this notion that the Rabbis have Divine Authority, even though they see the error of their way, they will not change unless the Sanhedrin says so. And there is no official Sanhedrin now to make such changes.

So let us today look at the Oral Torah and place it under the spot light of Yahovah’s Torah and see where it stands.

What is the Oral Law?

From http://en.wikipedia.org/wiki/Oral_Torah

A term used to denote the legal and interpretative traditions which, according to tradition, were transmitted orally from Mount Sinai, and were not written in the Torah. According to Rabbinic Judaism, the oral Torah, oral Law, or oral tradition (Hebrew: תורה שבעל פה, Torah she-be-`al peh) was given by God orally to Moses in conjunction with the written Torah (Hebrew: תורה שבכתב, Torah she-bi-khtav), after which it was passed down orally through the ages. Later to be codified and written in the Talmud. The form of Judaism which does not recognize an Oral Torah as authoritative, instead relying on the most natural meaning of the Written Torah to form the basis of Jewish law, is known as Karaite Judaism.

While other cultures and Jewish groups maintained oral traditions, only the Rabbis gave ideological significance to the fact that they transmitted their tradition orally.[1] According to Rabbinic tradition, Moses and the Israelites received an oral as well as the written Torah (”teaching”) from God at Mount Sinai. The books of the Tanakh (Hebrew Bible) were relayed with an accompanying oral tradition passed on by each generation. Jewish law and tradition thus is not based on a strictly literal reading of the Tanakh, but on combined oral and written traditions.

Rabbis of the Talmudic era conceived of the Oral Law in two distinct ways. First, Rabbinic tradition conceived of the Oral law as an unbroken chain of transmission. The distinctive feature of this view was that Oral Law was “conveyed by word of mouth and memorized.”[2] Second, the Rabbis also conceived of the Oral law as an interpretive tradition, and not merely as memorized traditions. In this view, the written Torah was seen as containing many levels of interpretation. It was left to later generations, who were steeped in the oral tradition of interpretation to discover those (”hidden”) interpretations not revealed by Moses.[3]
The “oral law” was ultimately recorded in the Mishnah, the Talmud and Midrash.

In Mathew 15 we read mention of this Oral Law in verse 2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. And in Mark 7 this same discussion is expounded.

2 And seeing some of His taught ones eat bread with defiled, that is, with unwashed hands, they found fault. 3 For the Pharisees, and all the Yehuḏim, do not eat unless they wash their hands thoroughly, holding fast the tradition of the elders, 4 and coming from the market-place, they do not eat unless they wash. And there are many other traditions which they have received and hold fast – the washing of cups and utensils and copper vessels and couches. 5 Then the Pharisees and scribes asked Him, “Why do Your taught ones not walk according to the tradition of the elders, but eat bread with unwashed hands?”

Yahshua told those asking this question exactly what Yahshua thought of the traditions they were trying to enforce and then explained it to His disciples in Mark 7: 6 And He answering, said to them, “Well did Yeshayahu prophesy concerning you hypocrites, as it has been written, ‘This people respect Me with their lips, but their heart is far from Me. 7 And in vain do they worship Me, teaching as teachings the commands of men.’1 Footnote: 1See Isa. 29:13, 2 Ki. 17:19, and Mt. 15:3-9. 8 “Forsaking the command of Elohim, you hold fast the tradition of men.” 9 And He said to them, “Well do you set aside the command of Elohim, in order to guard your tradition. 10 “For Mosheh said, ‘Respect your father and your mother,’ and, ‘He who curses father or mother, let him be put to death.’ 11 “But you say, ‘If a man says to his father or mother, “Whatever profit you might have received from me, is Qorban (that is, a gift),” ’ 12 you no longer let him do any matter at all for his father or his mother, 13 nullifying the Word of Elohim through your tradition which you have handed down. And many such traditions you do.” 14 And calling the crowd to Him, He said to them, “Hear Me, everyone, and understand: 15 “There is no matter that enters a man from outside which is able to defile him, but it is what comes out of him that defiles the man. 16 “If anyone has ears to hear, let him hear!” 17 And when He went from the crowd into a house, His taught ones asked Him concerning the parable. 18 And He said to them, “Are you also without understanding? Do you not perceive that whatever enters a man from outside is unable to defile him, 19 because it does not enter his heart but his stomach,1 and is eliminated, thus purging all the foods?” Footnote: 1Mt. 15:20. 20 And He said, “What comes out of a man, that defiles a man. 21 “For from within, out of the heart of men, proceed evil reasonings, adulteries, whorings, murders, 22 thefts, greedy desires, wickednesses, deceit, indecency, an evil eye, blasphemy, pride, foolishness. 23 “All these wicked matters come from within and defile a man.”

Paul also speaks of the traditions of men in Colossian 2: 4 And this I say, so that no one deceives you with enticing words. 5 For though I am absent in the flesh, yet I am with you in spirit, rejoicing to see your good order and the steadfastness of your belief in Messiah. 6 Therefore, as you accepted Messiah יהושע the Master, walk in Him, 7 having been rooted and built up in Him, and established in the belief, as you were taught, overflowing in it with thanksgiving. 8 See to it that no one makes a prey of you through philosophy and empty deceit, according to the tradition of men, according to the elementary matters of the world,1 and not according to Messiah. Footnote: 1See v. 20, and Gal. 4:3 & 9. 9 Because in Him dwells all the completeness of the Mightiness bodily, 10 and you have been made complete in Him, who is the Head of all principality and authority.

According to Hebrew Christian Scholar Alfred Edersheim, these traditions were actually regarded by the Pharisees as “not only of equal, but even greater obligation than Scripture itself” Eldershiem quotes a few Rabbinic writings which prove his assertion:
“The sayings of the elders have more weight than those of the prophets” (Jer. Ber. I7) ‘An offence against the sayings of the scribes is worse than one against those of Scripture’ (Sanh. xi.3)…it is inferred from Jer ix. 12, 13, that to forsake the law-in Rabbinic sense-was worse than idolatry, uncleaness, or the shedding of blood’” (The Life and times of Jesus the Messiah, Book 1 page 97f).

Paul warns us again in Titus 1: 7 For an overseer has to be unreprovable, as a managing one of Elohim, not self-pleasing, not wroth, not given to wine, no brawler, not greedy for filthy gain, 8 but kind to strangers, a lover of what is good, sensible, righteous, set-apart, self-controlled, 9 clinging to the trustworthy word, according to the teaching, in order to be able both to encourage by sound teaching, and to reprove1 those who oppose it. Footnote: 1Or: confute, or prove wrong. 10 For there are many unruly men, senseless talkers and deceivers, especially those of the circumcision, 11 whose mouths have to be stopped, who upset entire households, teaching what they should not teach, for the sake of filthy gain. 12 One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” 13 This witness is true. Therefore rebuke them sharply, in order for them to be sound in the belief, 14 not paying attention to Yehuḏite fables, and commands of men who turn from the truth. 15 Indeed, all matters are clean to the clean, but to those who are defiled and unbelieving no matter is clean, but both their mind and conscience are defiled. 16 They profess to know Elohim, but in works they deny Him, being abominable, and disobedient, and unfit for any good work.1 Footnote: 1Mt. 7:21-23, 2 Peter 2:1-22, 1 John 2:4, Jud. v. 4.

If those Jewish Traditions or if those Christian traditions turn us away from the truth then there is a problem. As I have said above some of the traditions I would not have a problem with but for the fact that we are told through Rabbinic teachings that they are commandments of Yahovah and not traditions of men. The lighting of Shabbat candles is a perfect example. The lighting of the Chanukiah is another one which the Rabbis say Yahovah commanded us to do when clearly Yahovah said no such thing. Not even in the book of Maccabees does it say to do this. When Jews and others make these statements that it is commanded, they are in effect stating their loyalty to the Oral Law-the traditions of the rabbis which were rightly rejected by the Karaites and Nazarenes.

Many of us have come out pagan Christian teaching and have an earnest desire to keep the Torah as the Apostles did. Some have erroneously assumed that this means they should follow the Torah as prescribed by Orthodox Judaism. Most people do not realize how different Orthodox Judaism is from what Yahshua and the Apostles kept.

Jerome tells us how the Nazarenes understood the prophecy about Yahshua ministering in ‘the land of Naphtali’ Isaiah 9:1:
“The Nazarenes venture to explain this passage as; When Christ came to and His appearing was glittering, especially the land of Naphtali was delivered from the errors of the scribes and Pharisees, and He struck off from its neck the very burdensome yoke of the Jewish traditions”

From Nazarene Jewish Christianity (Jerusalem: Magnes Press, 1988) Dan Rogers and Pay Pritz page 18.

Now many Christians jump in here and say see, see, we are not to keep the Jewish traditions and they are not talking about the Oral Law, but they are referring to the Written Law which they do not want to keep. The Sabbath and the Holy Days, and Christianity seeks to confuse the issue so they do not have to obey Yahovah. They are clearly wrong. We are to keep the Written Torah; it is the Oral traditions that we are told not to keep.

Is there any written mention of the Oral law? Do we have any indication of it?

The scriptures are very clear that the Law was given to Moses at Mount Sinai. But the Talmud goes on to say that in addition to what was given to Moses in writing, G-d also gave an Oral law to Moses explaining the written law in great detail; this is what is now called the Talmud. According to the Talmud Moses told Joshua all these oral laws who then perfectly transmitted them to the elders of his generation who then transmitted it to each of the following generations by word of mouth perfectly not leaving out any details without any of it being written down. This was repeated until Hillel and Shammai and their Rabbinic academies wrote it down after the destruction of the Temple just before the close of the 1st century.

The Historical authority of the Rabbis was based explicitly on believing they were the direct linear recipients of this other revelation from Mt. Sinai. They believed this gave them the authority from God over the entire religious life of Israel. (The Oral Torah According to Moses by Walter Lieber)

Let us now look and see what Scriptures has to say about Moses passing on his teachings from Yahovah.
Exodus 24: 3 And Mosheh came and related to the people all the Words of יהוה and all the right-rulings. And all the people answered with one voice and said, “All the Words which יהוה has spoken we shall do.” 4 And Mosheh wrote down all the Words of יהוה, and rose up early in the morning, and built an altar at the foot of the mountain, and twelve standing columns for the twelve tribes of Yisra’ĕl. 5 And he sent young men of the children of Yisra’ĕl, and they offered burnt offerings and slaughtered peace slaughterings of bulls to יהוה. 6 And Mosheh took half the blood and put it in basins, and half the blood he sprinkled on the altar. 7 And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that יהוה has spoken we shall do, and obey.”

Take note that Moses wrote down all the Words of יהוה, and then read what Yahovah said from a book.

We read in Exodus 34: 27 And יהוה said to Mosheh, “Write these Words, for according to the mouth of these Words I have made a covenant with you and with Yisra’ĕl.”

It is only by those things written down just like a marriage contract that Yahovah has made His promises. A covenant is a marriage contract; A ketubah. If it was not written down and then if there was a disagreement, you would have no way of determining what was originally agreed to.

Deuteronomy was the last book that Moses wrote down. If Moses was going to tell the people that in addition to those things written down they had to also obey the volumes of oral teachings now would be the time to do it. But does Moses mention this Oral law at all?

We do not find any mention of it but what we do find is written instructions to the future Kings of Israel in Deuteronomy 17: 18 “And it shall be, when he sits on the throne of his reign, that he shall write for himself a copy of this Torah in a book, from the one before the priests, the Lĕwites. 19 “And it shall be with him, and he shall read it all the days of his life, so that he learns to fear יהוה his Elohim and guard all the Words of this Torah and these laws, to do them, 20 so that his heart is not lifted up above his brothers, and so as not to turn aside from the command, right or left, so that he prolongs his days in his reign, he and his children, in the midst of Yisra’ĕl.

The King is to make a copy of the Torah from the Levites. From a written book the King is to make a copy for himself.

Now I have questioned why Judah has suffered so much in their history. Let us read the answer in Deuteronomy 30: 1 “And it shall be, when all these words come upon you, the blessing and the curse which I have set before you, and you shall bring them back to your heart among all the gentiles where יהוה your Elohim drives you, 2 and shall turn back to יהוה your Elohim and obey His voice, according to all that I command you today, with all your heart and with all your being, you and your children, 3 then יהוה your Elohim shall turn back your captivity, and shall have compassion on you, and He shall turn back and gather you from all the peoples where יהוה your Elohim has scattered you. 4 “If any of you are driven out to the farthest parts under the heavens, from there יהוה your Elohim does gather you, and from there He does take you. 5 “And יהוה your Elohim shall bring you to the land which your fathers possessed, and you shall possess it. And He shall do good to you, and increase you more than your fathers. 6 “And יהוה your Elohim shall circumcise your heart and the heart of your seed, to love יהוה your Elohim with all your heart and with all your being, so that you might live, 7 and יהוה your Elohim shall put all these curses on your enemies and on those who hate you, who persecuted you. 8 “And you shall turn back and obey the voice of יהוה and do all His commands which I command you today. 9 “And יהוה your Elohim shall make you have excess in all the work of your hand, in the fruit of your body, and in the fruit of your livestock, and in the fruit of your ground for good. For יהוה turns back to rejoice over you for good as He rejoiced over your fathers, 10 if you obey the voice of יהוה your Elohim, to guard His commands and His laws which are written in this Book of the Torah, if you turn back to יהוה your Elohim with all your heart and with all your being.

Israel and Judah will be driven from the land for not keeping the Torah and now in Deut 30 we are told that if we return to the Torah with our whole hearts and obey, Yahovah will bring us back to the land of our ancestors. Yahovah will do all of this ‘IF’ if we will guard His commands which are written in the Book of the Torah.

Then Moses said to the people in Deut 31: 9 And Mosheh wrote this Torah and gave it to the priests, the sons of Lĕwi, who bore the ark of the covenant of יהוה, and to all the elders of Yisra’ĕl. 10 And Mosheh commanded them, saying, “At the end of seven years, at the appointed time, the year of release, at the Festival of Booths, 11 when all Yisra’ĕl comes to appear before יהוה your Elohim in the place which He chooses, read this Torah before all Yisra’ĕl in their hearing. 12 “Assemble the people, the men and the women and the little ones, and your sojourner who is within your gates, so that they hear, and so that they learn to fear יהוה your Elohim and guard to do all the Words of this Torah. 13 “And their children, who have not known it, should hear and learn to fear יהוה your Elohim as long as you live in the land you are passing over the Yardĕn to possess.”

This very thing, three other men and myself did standing where the Temple once stood and read the entire Torah out loud during Sukkot in the Sabbatical year of 2009. We read from the book the same things Moses had written. We did not recite any of the Oral Torah from memory.

Then the last things that Moses did was in Deut. 31: 23 And He commanded Yehoshua son of Nun, and said, “Be strong and courageous, for you are to bring the children of Yisra’ĕl into the land of which I swore to them, and I Myself am with you.” 24 And it came to be, when Mosheh had completed writing the Words of this Torah in a book, until their completion, 25 that Mosheh commanded the Lĕwites, who bore the ark of the covenant of יהוה, saying, 26 “Take this Book of the Torah, and you shall place it beside the ark of the covenant of יהוה your Elohim, and it shall be there as a witness against you, 27 for I myself know your rebellion and your stiff neck. See, while I am still alive with you today, you have been rebellious against יהוה, then how much more after my death? 28 “Assemble unto me all the elders of your tribes, and your officers, so that I speak these words in their hearing and call the heavens and the earth to witness against them. 29 “For I know that after my death you shall do very corruptly and turn aside from the way which I have commanded you. And evil shall come to you in the latter days, because you do what is evil in the eyes of יהוה, to provoke Him through the work of your hands.”

Moses wrote down all that Yahovah had said to him. Then he had that written down book placed in the side of the Ark. Now that Moses is dead is the Oral law mentioned by Joshua?

Joshua 1: 7 “Only be strong and very courageous, to guard to do according to all the Torah which Mosheh My servant commanded you. Do not turn from it right or left, so that you act wisely wherever you go. 8 “Do not let this Book of the Torah depart from your mouth, but you shall meditate on it day and night, so that you guard to do according to all that is written in it. For then you shall make your way prosperous, and act wisely. 9 “Have I not commanded you? Be strong and courageous. Do not be afraid, nor be discouraged, for יהוה your Elohim is with you wherever you go.”

Do all that is written in it. Written; no mention of those things not written. And this time it is Yahovah himself who says to do what is written. He never said and to remember the Oral stuff.

Joshua when he was at mount Ebal and Mount Gerizim could have mentioned the Oral law at that time but does he? Joshua 8: 34 And afterward he read all the words of the Torah, the blessings and the cursings, according to all that is written in the Book of the Torah. 35 There was not a word of all that Mosheh had commanded which Yehoshua did not read before all the assembly of Yisra’ĕl, with the women, and the little ones, and the sojourners who accompanied them.

Joshua read, he read and did not go by memory, but he read all that was written down, again all that was written down in the Book of the Torah. And Joshua did not leave out one word that Moses had commanded.

Can it be any clearer? Everything that Yahovah told to Moses, Moses wrote down. The whole idea of an Oral Torah is nothing but a fabrication with devastating effects investing the rabbis with an authority that Yahovah never meant for them to have. When a group of leaders falsely impose upon the Scriptures an incredible abstruse body of their own teaching and make it binding on the people it has the extremely undesirable effect of something akin to a bondage to the rabbis.

Again it was when Moses had finished writing these things down and he commanded that the Levite keep this book in the side of the ark. Why? Because Moses knew that after he died they would try and pervert the Torah by adding to it and taking away from it. Judah tries to add to it by the Oral law which Moses never mentions and Christianity tries to take away from the Torah those things clearly written down for our admonition.

IN 2 Kings 17 we read 18 So יהוה was very enraged with Yisra’ĕl, and removed them from His presence – none was left but the tribe of Yehuḏah alone. 19 Yehuḏah, also, did not guard the commands of יהוה their Elohim, but walked in the laws1 of Yisra’ĕl which they made. Footnote: 1Man-made laws. 20 And יהוה rejected all the seed of Yisra’ĕl, and afflicted them, and gave them into the hand of plunderers, until He had cast them out from His presence. 21 For He tore Yisra’ĕl from the house of Dawiḏ, and they made Yaroḇ‛am son of Neḇat sovereign. And Yaroḇ‛am drove Yisra’ĕl from following יהוה, and made them commit a great sin. 22 And the children of Yisra’ĕl walked in all the sins of Yaroḇ‛am which he did. They did not turn away from them, 23 until יהוה removed Yisra’ĕl from His presence, as He spoke by all His servants the prophets. So Yisra’ĕl was exiled from their land to Ashshur, as it is to this day.

According to the Prophecies of Abraham Judah is about to be taken away once again in captivity, Israel too.

The Oral Torah is one of those reasons why Yahovah is about to remove them. It is just one.

All of us and I do mean all of us need to guard the Torah as told to us by Moses who got it from Yahovah and WROTE it down for all of us. If we do, Yahovah promises to bless us, and if we do not then we will be removed from the land as Israel was and also as Judah was. Now that part of Judah has returned to the land they are about to be removed once again, and again it is because she will not keep the Torah and has raised her own laws above that which Yahovah gave to Moses at Mount Sinai.

So what about you? Will you add to the Torah your own traditions and justify them by your own reasoning and make void the Torah by your own traditions? It is up to you to decide. But if choose wisely then Yahovah will protect you and keep you from the terrible things He is about to do to those who continue to rebel and not obey His Torah. If you choose foolishly then you will suffer those things he has said He will send. Pestilences like Cholera which Haiti is now suffering, Earthquakes like those of Haiti, Chilli, New Zealand and Indonesia, Hurricanes and Tsunamis and soon famines. This is what this current Sabbatical cycle is teaching us is to come at this time. This will be followed by Wars in which the USA and the State of Israel will be removed and taken into captivity and sold as slaves around the world. This is the next Sabbatical cycle and begins at Aviv in 2017. Young Women will be raped and used as prostitutes for armies of men, young boys the same. Wives will be ravished and pregnant women disembowelled; children will be eaten by parents and strangers alike due the extreme hunger they are about to suffer. All because they will not keep the Torah but would rather keep an Oral law and traditions not found in the Written Word of Yahovah. Moses warned you of these very things. Are you so stiff necked that you will not repent and obey? Are you so sure that what you do is right even if it is not found written in the first five books of Moses, the Torah? Are you willing to bet the lives of your family on your traditions? Are you too going to wake up in tears at the calamity that has caught you and your family and then say where is god that I have been praying too? Just as those at the beginning of this article have said, but they were praying to Satan and His demons.

Who is it that you pray too; it is the one you obey, if it is Yahovah then keep His Torah; if it is the rabbis and the Oral law then let them safe you, if it Baal and his traditions then let Baal save you.

Do not become angry at me and curse me out and call me all kinds of names and wish me evil as some emails have done. Repent from not obeying the Torah and begin to obey it. It is that simple and has nothing to do with me. It is totally dependent upon what you do, as to whether or not you and your family will be blessed and prosper, or whether they will be cursed and die a sad death. Pray to Yahovah and ask Him to reveal to you the truth about what you are doing and whether or not it pleases Him. Ask Yahovah if you are not sure. If it can be found in the Torah then do it. If it can be found in Lev 23 then keep it. If not then why take the chance? Why take the chance with your beloved wife and your beloved children. Why would you chance having to watch them being raped and ravished in front of you or eaten in front of you? Why do you fight Yahovah in order to do your own will? Why? You are not fighting me by those things you say in your emails, your fight is with Yahovah. It is Him whom you battle so that you can keep your traditions.

Wish evil upon me if you want. Let it come true if you will, but Yahovah will raise up another to tell you the exact same things and try and warn you as much as He can before you force Him to act and to execute judgement upon yourself. We are commanded to pray for judgement to come and I do pray that Yahovah will no longer turn His head and cover His eyes from the evil that is running amuck here. From His Torah being profaned by making it void, from those who will not keep Torah at all and from those who twist it to their own making. Let our Father no longer delay his judgements and let them begin in order that some will repent and return to the truth. Let those curses of Lev 26 begin to bite in order for everyone to wake up and know that Yahovah is real and does not sit by and let those who do His will suffer unjustly. It is time for Yahovah to act, it is time now for His promised curses to begin.

And for those of you are still absolutely sure that the Oral Torah was passed down from Moses by Yahovah then please go and read this link in which the Oral Torah teaches you about having sex with children under three. http://www.truthtellers.org/alerts/pedophiliasecret.html Would Yahovah have said this?

References to pedophilia abound in the Talmud. They occupy considerable sections of Treatises Kethuboth and Yebamoth and are enthusiastically endorsed by the Talmud’s definitive legal work, Treatise Sanhedrin. Does this sound like something Yahovah would have told Moses which was not written down for over 1400 years? Is Yahovah into pedophilia? According to the Oral Torah, g-d condones such things.

From Reading this link we can learn of other things the rabbis endorsed things like the worship of Molech. http://www.israelect.com/reference/WillieMartin/KHAZAR-1.htm

Would Yahovah tell us how to worship Molech where we could place our live enfants on a red hot alter and watch them be burnt alive screaming in agony as they died. Would He condone such a thing? According to the Oral Torah yes he would.

Is this what you want to follow? Is this what you want to support?

Yet, Rabbi Says; Regarding Devotion to Other gods, There are Ways that are Permissible — “Mishnah. He who gives of his seed (His children) to Molech incurs no punishment unless he delivers it to Molech and causes it to pass through the fire. If he gave it to Molech but did not cause it to pass through the fire, or the reverse, he incurs no penalty, unless he does both.”

“GEMARA. The Mishnah teaches idolatry and giving to Molech. R. Abin said: Our Mishnah is in accordance with the view that Molech worship is not idolatry. For it has been taught, [if one causes his seed to pass through the fire,] whether to Molech or to any other idol he is liable [to death]. R. Eleazar son of R. Simeon said: If to Molech, he is liable; if to another idol, he is not.” (Talmud Mas. Sanhedrin 64a)

EXODUS 20:14; “Thou shalt not commit adultery.” Thus saith the LORD¼!
Yet, Rabbi Says; When a Woman has Sexual Intercourse with a Boy the Degree of Wrong is as Being Injured by a Piece of Wood; “GEMARA. Rab Judah said that Rab said: A small boy who has intercourse with a grown up woman makes her [as though she were] injured by a piece of wood. When I said it before Samuel he said: ‘Injured by a piece of wood’ does not apply to flesh. Some teach this teaching by itself: [As to] a small boy who has intercourse with a grown up woman. Rab said, he makes her [as though she were] injured by a piece of wood; whereas Samuel said: ‘Injured by a piece of wood’ does not apply to flesh. R.” (Talmud Mas. Kethuboth 11b)

Yet, Rabbi Says; When a man has Intercourse with a Little Girl it is Nothing — “Raba said. It means this: When a grown up man has intercourse with a little girl it is nothing, for when the girl is less than this, it is as if one puts the finger into the eye; but when a small boy has intercourse with a grown up woman he makes her as ‘a girl who is injured by a piece of wood.’ and [with regard to the case of] ‘a girl injured by a piece of wood.’ itself, there is the difference of opinion between R. Meir and the Sages.” (Talmud Mas. Kethuboth 11b)

Yet, Rabbi Says; A LITTLE GIRL MUST BE THREE YEARS OLD TO HAVE INTERCOURSE; “An objection was raised: A GIRL OF THE AGE OF THREE YEARS AND EVEN ONE OF THE AGE OF TWO YEARS AND ONE DAY MAY BE BETROTHED BY INTERCOURSE; so R. Meir. But the Sages say: Only one who is three years and one day old.” (Talmud Mas. Nidah 44b)

Yet, Rabbi Says; If A LITTLE GIRL IS FORCED TO HAVE INTERCOURSE BEFORE SHE IS THREE, NO PROBLEM, ON THE THIRD TIME IT IS AS THOUGH A FINGER BEING DIPPED IN HONEY; “Our Rabbis taught: A story is told of a certain woman who came before R. Akiba and said to him, ‘Master, intercourse has been forced upon me when I was under three years of age; what is my position towards the priesthood?’ ‘You are fit for the priesthood’, he replied. ‘Master’, she continued, ‘I will give you a comparison; to what may the incident be compared? To a babe whose finger was submerged in honey. The first time and the second time he cries about it, but the third time he sucks it’.” (Talmud Mas. Nidah 45a)

There is so much filth in the Oral Law that it makes me sick to have to share it with you. It saddens me to have to expose these sins of Judah in order for you to know the difference between the Oral Law and the Written Torah. Read the links above and know for yourself.

But make no mistake brethren; I do use the Oral Torah for a reference and for information all the time, the same as I do Josephus, the Encyclopaedia and any other reference material in Support of the Written Torah. But I never use a reference book to replace the Written Torah like many are now doing with the oral Law.

Take a break now before we begin our 3 ½ year Torah studies.

We now return to our 3 1/2 year Torah studies which you can follow at http://www.sightedmoon.com/files/TriennialCycleBeginningAviv.pdf
13/11/2010 Gen 37 2 Sam 1-2 Ps 76-77 Mark 15
Gen 37
We are now going to read the great story of Joseph. You can begin this study with this youtube video by David Rhol who identifies: *Amenemhat III with the Pharaoh of Joseph, and Joseph with the Vizier of Amenemhat . http://www.youtube.com/watch?v=F7DNXeiPhZo

When I read this chapter I am looking for some sort of a message. Joseph is representing the USA and the UK and the commonwealth nations Manasseh and Ephraim. Judah is the state of Israel and the other Brothers are those nations of North Western Europe. Reuben is France. Those brothers who are now positioned along the northern edges of the European Empire will seek to kill the USA and UK along with the Europeans. When Europe takes over control of the Middle East and the State of Israel, Judah will sell her loyalties to the USA for those of Europe in hopes that Europe can protect her where the USA did not from the Arab nations around her. You can see the nations aligning themselves right now in the news.

Psalm 83 tells us how Assyria who is now known as Germany will align with the Arab nations to defeat the children of Israel, the USA and UK nations. Somehow Judah is going to sell the USA out to Europe and they will go into slavery of the Midianites also called Ishmaelites. They will be taken to Egypt and sold as slaves there. Notice Isaiah 11: 11 And it shall be in that day that יהוה sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea. 12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ĕl, and assemble the dispersed of Yehuḏah from the four corners of the earth.

In 2King 17:1-23 we read how Ahaz the King of Judah sent to Assyria for help in fighting against Israel, the northern ten tribes. Assyria came to Judah’s aid and kept on coming until Assyria defeated and destroyed Israel and led them away as captives.
I am unable to find the scripture but Israel is led away and is sold as slaves from Egypt but no one will buy them. This is in the future as told I think by Isaiah.

2 Samuel 1-2
In chapter one, we are reading of how David received the News of Saul’s death. An Amalekite claimed to have done it.

Once again in verse 14 we are shown how much respect David had for the office of the King who was anointed by Yahovah. Once again I warn each and every one of you who have no fear to bad mouth the leadership of your respective countries to take warning. Each ridiculing joke or email, each destructive and condemning word that proceeds from your mouth is recorded in heaven against you. Each thing you say against Yahovah’s anointed whether they be rulers or teachers or prophets will be held accountable to you in the day of judgement. You do not know if there are angels amongst you like in the days of Sodom and Gomorrah, yet many of you have no problem spewing off at your mouth against any and all who lead or teach you. Take a sober lesson from King David.

The Book Of Jasher, or Sepir Ha Yasher in Hebrew, contains over 150,000 words or the equivalent of about 1/5 of the entire text in the 66 books of the Authorized King James Bible. It is an accepted ancient Hebrew manuscript, and is mentioned twice in the Bible. Although most people believe that a man named Jasher wrote the book, the Hebrew word Jasher means straight or upright, therefore, the translated name of this book would be The Book of the Straight or Upright, or the Upright or Correct Record.
Jasher is also mentioned in 2 Samuel 1:17 And David lamented with this lamentation over Saul and over Jonathan his son: 18 (Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher.) The Book of Jasher provides insight into the historical period from creation through the time of Joshua. This book has never actually been “lost”; it has been kept from public view for centuries and has been published very rarely until now.

David’s Lamentation for Saul and Jonathan. (2 Samuel 1:17-27)
“And David lamented with this lamentation over Saul and over Jonathan his son”,(vs. 17). David now writes a lamentation, he and his men now sing this lamentation for Saul and Jonathan. The lamentation is the giving of the account of Saul’s and Jonathan’s death. It is their expression of their great sorrow for the ones that are dead. It is a type of musical poem that reflects on or reviews the death of Saul and Jonathan.

“Also he bade them teach the children of Judah the use of the bow”,(vs. 18). This phrase wasn’t part of the lamentation but it expresses David’s concern for the welfare of his people especially Judah. He sees the great need for his people to be trained in the arts of warfare. He realized that the lack of the knowledge on how to fight a battle would mean enslavement of his people by the heathen nations around Israel.

He tells them to teach the children the use of the bow because it is a very powerful weapon. He saw how the bows of the Amalekites slayed the Israelites from long distances before their swordsmen came into contact with the enemy. David said it is written in the book of Jasher or the book of the law. The prophesies of old were given here concerning Israel subduing their enemies and receiving the promise land. David saw that this was only possible through warfare and a conquering army needed skilled archers.

Chapter 2 we read of how Abner had made Ishbosheth King after Saul was killed. Abner was Sauls uncle which we can read of in 1 Samuel 14:50. But Judah came to David and anointed him King. Now a civil war breaks out and we are told of the fighting that took place at this time. During this fight the brother of Joab is killed by Abners spear. This event will have repercussions until the time Solomon is made King.

Ps 76-77
Psalm 76, another song of Asaph, is “a celebration of the Lord’s invincible power in defense of Jerusalem, his royal city. The psalm is thematically related to Ps 46; 48; 87″ (Zondervan NIV Study Bible, note on Psalm 76). Like Psalm 75, this psalm would provide encouragement when enemy forces seemed unstoppable.

Jerusalem is referred to here in the abbreviated form of Salem (Psalm 76:2; compare Genesis 14:18). The victory over military forces God achieved at Jerusalem (Psalm 76:3) concerns God delivering His own oppressed people from an assault there, as the rest of the psalm makes clear.

Asaph declares God “more glorious and excellent than the mountains of prey” (verse 4). The expression “mountains of prey” is interpreted by the next verse: “The stouthearted [referring to the invading enemies] were plundered.” Mountains are often symbolic in Scripture of kingdoms or nations. These enemy mountains, seeking to prey upon God’s people, have themselves become prey. As God elsewhere says to Israel of the end time: “All those who devour you shall be devoured; and all your adversaries, every one of them, shall go into captivity; those who plunder you shall become plunder, and all who prey upon you I will make a prey” (Jeremiah 30:16; compare also Isaiah 31:4).

Though speaking of the victory as already accomplished in most of Psalm 76 (see verses 3, 5-6, 8-9), Asaph was prophesying here of the future (compare verses 10, 12). On one level the prophecy could be looking forward to the overthrow of Sennacherib’s army outside Jerusalem in Hezekiah’s day (see 2 Kings 19:35). Yet the main focus is God’s deliverance of the Jews there in the end time (see Zechariah 12:8-9)—as Psalm 76 shows that the rescue is part of God’s deliverance of “all the oppressed of the earth” (verse 9) when He breaks the spirit of rulers in an awesome show of power to “the kings of the earth” (verse 12). This could also represent God’s victory in delivering the people of spiritual Zion, His Church, from the unseen spiritual rulers of this world bent on destroying them.

Fear of God, mentioned in three verses in this psalm (7, 8, 11), is an important theme here. “For the righteous, the fear of God is a response of awe, wonder, adoration, and worship. For the wicked, the fear of God is terror, for there is no escape from Him (14:5)” (Nelson Study Bible, note on Psalm 76:7).

Even the wrath of man directed against God will actually serve to praise and glorify Him (verse 10). This is because human attempts to fight against God (compare Revelation 19:19) will only demonstrate how irresistibly powerful He is (17:14). God in such cases counters with His own wrath. “The remainder of wrath” (Psalm 76:10), indicates “that particular judgments do not exhaust his wrath; a remainder is left to deal with other hostile powers” (Zondervan, note on verse 10). Indeed, God will deal with all hostile powers when Jesus Christ returns and establishes the Kingdom of God throughout the earth.

The middle phrase in the superscription of Psalm 77, which may be part of the postscript of Psalm 76, says “To Jeduthun”—the last of three occurrences of this designation in the psalms (see also the titles of Psalms 39 and 62). As mentioned regarding the previous occurrences, Jeduthun was one of David’s three music directors, apparently synonymous with Ethan, who was over the Merarite performers (i.e., of the Levitical sub-tribe of Merari), as Asaph led the Gershonite choir and Heman led the Kohathite performers (compare 1 Chronicles 6:16, 33, 39, 43-44; 15:17, 19; 16:41-42; 1 Chronicles 25:1, 6; 2 Chronicles 5:12; 35:15).
In great duress over some unnamed circumstance, Asaph has poured out his heart to God, knowing God has heard him (verse 1). He speaks in verse 2 of “the day of my trouble.” While seemingly personal, this may, like some of the other psalms in this section, reflect a time of national tragedy—particularly considering the focus of the end of the psalm on God’s past intervention for Israel.
Asaph has lifted his outspread hands to God in prayer through the night as he just can’t get comfortable or go to sleep (verses 2, 4a). Thinking about God is only troubling to him (verse 3) because he doesn’t understand why God is permitting or causing what is happening. He doesn’t know what to say (verse 4b).

In verses 5-6, Asaph is trying to put the present situation into perspective by thinking on the past. Yet this engenders the question of why God is not showing mercy as He has before. In its note on verses 7-9, The Expositor’s Bible Commentary states: “The formulation of questions has a therapeutic effect…. These questions go from the present situation of rejection (v. 7) to the cause: the Lord’s ‘anger’ (v. 9). In asking these questions and in expressing his doubts, the heart of the psalmist comes to rest; for he knows the God of Abraham…will remain faithful to ‘his promise.’”

Though in turmoil, Asaph determines to recall and meditate on God’s mighty intervention of times past (verses 10-13). If the added italicized “is” in verse 13 (NKJV) is dropped, as it could be, the clause here, starting with the end of the previous verse could read, “…and talk of Your deeds—Your way, O God—in the sanctuary.” The next line reflects what he would say: “Who is so great a God as our God?”

Through the remainder of the psalm, Asaph thinks about God’s deliverance of Israel from Egypt in the days of Moses and Aaron (verses 14-20). Asaph’s mind is moved as he meditates. “Unconsciously he has jumped from (a) talking about God, to (b) talking to God. Then he finds himself in prayer (c) confessing God’s greatness, and finally (d) he seizes on the fact that of course…he belongs to that people whom God has already redeemed” (George Knight, Psalms, comments on verses 12-15).

Asaph concludes the psalm with declarations of God’s sovereignty over the “waters”—a symbol of chaotic, threatening forces. The waters here are viewed as the thunderclouds of storm (verses 17-18) and the mighty sea, which God divided to lead his people through (verses 16, 19-20). “Lost in contemplation of the greatness of God, the poet seems thoroughly distracted from his pain. He does not mention it again, not daring to compare it to the greatness of the Almighty” (Nelson Study Bible, note on verse 20). God is in control, and His aim is to deliver His people—as He surely will, in the proper time as He determines.

Mark 15
In Mark we read in verse 21 of a man coming in from the country. The place this would have taken place at, is in what is today called Ras al Mud which is at the top of the Mount of Offence or better known as the Mount of Olives.

This was the place where those coming from the East would have come to go to the temple to present their lamb for Passover to have it killed and roasted.

In verse 22 we are told that this place of the crucifixion was Golgotha which is translated place of the Skull.
The following Is a review by Prof. W. H. C. Frend (one of the top ecclesiastical historians In the world) in the Journal of Ecclesiastical History, Cambridge University, England, Vol.40, No.3, July 1989, p.449.

Secrets of Golgotha The forgotten history of Christ’s crucifixiom By Ernest L. Martin, Pp.280, incl.10 ills. Alhambra. Ca: ASK Publications, 1988, 0 945657 77 3. “Where was Golgotha? Critical opinion has decided to hesitate between two loci in Jerusalem, one the site of the Church of the Holy Sepulchre, the other a small hill north-east of Damascus Gate. The author points out the unsatisfactory nature of the evidence favouring the Holy Sepulchre site. It was arrived at by Constantine through dreams and visions and happened to coincide with the area of the Temple of Venus erected by the Emperor Hadrian after AD 135, a cult which he abominated. Even Eusebius thought it was a choice ‘contrary to expectation’ (Life of Constantine iii.28), but Helena’s successful archaeology on the site stilled criticism, and the great memorial Church of the Holy Sepulchre, built 329-35, was the result.

The author examines in detail the New Testament narrative. If some may think that the rending or the temple veil and other accompaniments of the crucifixion (Matt. xxvii. 50-1) are taken too literally, other evidence supports an alternative site. If the huge veil described as 55 cubits high and 16 cubits wide was rent, this could be seen only from the east side or Jerusalem. Then, Johns vivid description of Jesus’ trial and crucifixion mentions the latter as being ‘near the Place (topos) of the City’ (John xix. 19-20) and topos was in this context synonymous with the temple. The writer of Hebrews indicates that the punishment was inflicted ’outside the camp’ (Hebr. xiii. 11) as required in Num. xix. 1-22, relating to sin offerings. A malefactor condemned to death was his own sin offering. Altogether, evidence points cumulatively to a hillock near the southern summit of the Mount of Olives as the place of execution, a place held in veneration by Christians until Constantine’s massive building programme in the city. For once, Jewish and Roman requirements had coincided, for Roman justice demanded the execution of criminals near the scene of their crime, and Jesus was believed to have based himself on the Mount of Olives during his ministry in Jerusalem.

It is all neatly tied up, with other interesting speculations, such as the possible priestly status of Judas Iscariot, and the reconstruction reads more convincingly than Constantine’s visions. However, though not ‘straining at a gnat’, one may feel that this concentrated and ably conducted single-issue inquiry could have been best pursued in an article. In a full-length book repetition of argument becomes tedious. A useful piece of scholarly research need not be prolix to be effective.”
W. H. C. Frend

Updated Information on the Crucifixion of Jesus
by Ernest L. Martin, Ph.D., 1992
Since the publication of my book “Secrets of Golgotha” in the Spring of 1988, there has been a steady flow of new information which shows that the crucifixion of Jesus took place on the Mount of Olives. Some of the evidence has come from other scholars who have seen the fact that Jesus was executed somewhere near the summit of Olivet. A great deal has also been arrived at by further research of my own. What is emerging is real evidence that the Church of the Holy Sepulchre and the Garden Tomb located in Jerusalem are nowhere near the proper spot where the actual crucifixion and resurrection of Jesus took place. This fact has revolutionary consequences associated with it. This is because the Roman Catholic Church, the Greek Orthodox Church, the Armenian Orthodox churches for the past 1660 years have generally accepted the area associated with the Church of the Holy Sepulchre as the crucifixion site. Even classical historians have thought the site has most of the historical credentials to justify its acceptance by the scholarly world. But this new evidence shows that the Constantinian Church is thoroughly wrong. The Bible and history plainly establish that the Mount of Olives is the real place of the crucifixion. This new Historical Report has further evidence to prove this conclusion.

Just over 118 years ago in the Palestine Exploration Quarterly (1873, 115; also 1870, 379-381) Dr. Hutchinson suggested that the crucifixion of Jesus must have taken place east of the Temple Mount — which placed it on the Mount of Olives. Until the publication of my book “Secrets of Golgotha,” that is the last scholarly indication I have found which suggests that the crucifixion happened on Olivet. Since A.D. 1873, the only candidates for the site have been the Church of the Holy Sepulchre which was built west of the second wall of Jerusalem or at the Garden Tomb region north and east of the Damascus Gate. But my book shows from the New Testament and early Jewish records that the southern summit of the Mount of Olives near the altar “without the sanctuary” where the Red Heifer was burnt to ashes (Ezekiel 43:21) has far greater credentials for being the site.

The first point to notice is that the burning of the Red Heifer and Jesus’ crucifixion were symbolically connected in a precise way by Christians who lived during the period of Herod’s Temple. The author of the Book of Hebrews (about AD. 61) stated that Jesus was a ‘sin offering” for the world and that his sin-atoning death epitomized the symbolic role of all the sin offerings sacrificed at the Temple (Hebrews 10:8-14). The major sin offerings were burnt to ashes at an altar region east of the Temple near the top of the Mount of Olives. Besides that, all of the ashes of the other sacrifices offered at the Altar of Burnt Offering in the Temple itself were deposited at the same altar east of the Temple on Olivet (Leviticus 4:12:6:11). The author of Hebrews also connected the ashes of the Red Heifer (which were mixed with pure spring water) with the sprinkling of the blood of Jesus which occurred at the precise time of his crucifixion (9:13,14). And particularly note this point. In the Letter of Barnabas (written by a person from Jerusalem about A.D.90), the author stated that the Red Heifer in Christian circles was reckoned as Jesus. “The calf is Jesus: the sinful men offering it are those who led him to the slaughter (8:2).” Remarkably, very few Christian historians have asked: “Where was this Red Heifer altar?”

As explained in my book “Secrets of Golgotha,” the early Jewish records found in the Mishnah plainly state that the Red Heifer altar was located directly east of the Temple that existed in Jesus’ time and that it was just shy of the summit of the Mount of Olives (Middoth 1:3; 2:4; Yoma 7:2; along with the Talmud in Yoma 68a and Zebahim 105b). And here we find the author of the Letter of Barnabas directly stating that “the calf (heifer] is Jesus” and that “the sinful men offering it are those who led him [Jesusl to the slaughter” (8:2). It is well known in Jewish circles that the priests did indeed lead the heifer from the Temple on Mount Moriah eastward across a double tiered arched bridge (called the Bridge of the Red Heifer) to an altar just outside the camp near the summit of Olivet. This is where they sacrificed and burnt to ashes the Red Heifer. This first century identification of Jesus with the Red Heifer is clear proof that early Jewish Christians connected the sacrifice of the heifer on the summit of Olivet with the death of Jesus which took place in the same vicinity. But no sacrifices of the Temple were ever connected with the western area of the “Holy Sepulchre.”

While we moderns have wondered if we should use geographical features associated with the sin offerings as having literal geographical relationships to actual events in the life of Jesus, such usage were commonly applied by biblical writers. Matthew symbolically associated a prophecy about Israel coming out of Egypt with Jesus and his stay in Egypt. While “Israel” of the prophecy could only symbolically refer to Jesus, Jesus still had to have been literally in Egypt for the symbol to be applied in any sensible way. Also, the symbolic teaching of Rachel weeping in Ramah could only be applied to those in Bethlehem because that is where Rachel’s cenotaph was located. Also, Isaiah’s reference to the lands of Zebulun and Naphtali could only apply to Jesus because these lands were in Galilee where Jesus taught. Thus, the geography associated with the symbols must be literal even if the symbols are not.

As an example, note a further geographical reference in the Book of Hebrews associating the sin offerings of the Temple with the crucifixion of Jesus. The author stated that Jesus carried his reproach (the cross-piece for his crucifixion) to an altar located “outside the gate,” even “outside the camp” (Hebrews 13:10-14). There was the literal altar on Olivet that matches the author’s illustration, Indeed, in this case the author used the Tabernacle of Moses as his standard of reference (the Jewish authorities did the same thing in the Mishnah about a century later). It is important to note that the Tabernacle only had eastern gates. By using the Tabernacle as a standard, this points to the “gate” through which Jesus went to his crucifixion as being the east gate in the outer wall surrounding the Temple. Interestingly, this eastern gate was the same gate through which the major sin offerings and the Red Heifer were taken to Olivet. The roadway through that eastern gate was designed specifically by the Jewish authorities to lead directly to the altar “outside the camp” where the Red Heifer was burnt to ashes. Early Jewish Christians were keenly aware of these ritualistic connections of the sin offerings with the death of Jesus. Geographically, these historical and biblical texts about his crucifixion direct us to Olivet.

Furthermore, this Red Heifer altar was located just “outside the camp” which was at least 2000 cubits east of the Hall of the Sanhedrin then situated at the Chamber of Hewn Stones in the Temple, located on the left side of the Altar of Burnt Offering (Middoth 5:4; Sanhedrin 11:2; Yoma 25a). Indeed, just before Jesus was crucified, he was actually condemned to be executed while he stood before the Sanhedrin in the Chamber of Hewn Stones on the Temple Mount (see Shabbath l5a and Rosh ha-Shanah 31a,b). Since it was then the Passover season, the chief priest (the president of the Sanhedrin who was Caiaphas) and his deputy (Annas, the Sagan) were required to be resident in their quarters within the precincts of the Temple. They were then living in their official “houses” which were located in the Temple compound itself (Middoth 5:4; Encyclopaedia Judaica iii.991). This is when the top priestly authorities left their own private houses (no doubt located on the aristocratic southwest hill of Jerusalem) and they took up residence within the Temple itself.

There were special times in the Jewish ecclesiastical year when residence within the Temple was essential for the High Priest and his deputy. For the seven days prior to offering the Red Heifer, the High Priest had to stay in his Temple “house” called the “House of Stone” (Parah 3:1). For the seven days prior to the Day of Atonement the High Priest had to reside within his “house” on the Temple Mount (Yoma 1:1). Though Josephus did not mention the Temple residency of the priests, he did state that such attendance at the Temple was a requirement for weekly Sabbaths, new moons and annual festivals (War V.230). Since Jesus was judged by the Jewish authorities at the Passover season, Caiaphas and Annas were not at their private homes during Jesus’ interrogation. Jesus was judged by the chief priests and condemned by the Sanhedrin while all parties were within the Temple enclosure. From the Christian point of view, this meant that Jesus was judged to die in his own Father’s House. He was sentenced to die “in the presence of God” who symbolically dwelt in the Holy of Holies.

After his judgment by the Sanhedrin on the Temple Mount, Jesus was then taken a short distance to the northwest part of the Temple courtyard where there was a stairway that led to Fort Antonia where Pilate was amongst his troops. Being at Antonia during Passover provided Pilate with a personal command over his resident army in order to properly control the festival crowds in Jerusalem, and especially those within the Temple precincts. After interrogating Jesus, Pilate washed his hands of the matter. Jesus was then led out of Fort Antonia and through the east gate of the Temple (which was also the east gate of Jerusalem) and taken over the two tiered arched bridge of the Kidron Valley to the summit of Olivet near where the Red Heifer was sacrificed — a prominent area in Jerusalem.

This eastern area where Jesus was executed was famous for another reason. Jesus was actually crucified in the official area of Jerusalem that was designed for the execution of criminals and in the region that the Jewish authorities believed was the symbolic place where the whole world would one day be judged by God. This was the area directly east of the Temple but located “outside the camp” of Israel (Numbers 15:35). The limits of the camp were determined in the time of Jesus to be a radius of 2000 cubits (near 3000 feet) from the Court of the Sanhedrin in the Temple (Rosh ha-Shanah 2:5, see also Sanhedrin 1:5 and Shebuoth 2:2 for the authority of the Jewish Supreme Court to set the limits of the camp). This factor alone disqualifies the present sites of the Church of the Holy Sepulchre and the Garden Tomb from being the place of Jesus’ crucifixion (even though outside the walls) because both sites were within the official region of the “camp.”

The authorized place of execution for criminals in the time of Jesus had to be at least the Temple Mount, but it had to be in a place where the condemned could see the entrances to the Temple located in a westward direction. The biblical examples for judicial sentencing of people for their criminal acts in the time of Moses show they took place on the east side of the Sanctuary. Women accused of adultery were brought for judgment “before the Lord”, that is, to the east entrance of the Sanctuary (Numbers 5:16-31). The two sons of Aaron were judged “before the Lord” on the east side of the Sanctuary (Leviticus 10:1-7). Korah and his Levites were also punished east of the Tabernacle (Numbers 16:41-50).

It was important for official judgments to be rendered and executed east of the Temple. This allowed the judgments to be made “in the presence of God,” who figuratively faced east from his Sanctuary. Because of this, both the Sanhedrin and the lesser courts at Jerusalem in the time of Jesus were located in the Temple to the east of the Holy Place (Cohen, Everyman’s Talmud, 299). It was reckoned that while God was symbolically sitting in the Holy of Holies, he could watch the proceedings going on in the law courts. God supposedly faced east while sitting on his Temple throne. Thus God in a figurative way had a panoramic view of all the ritualistic and judicial duties of his people which were being conducted east of the Sanctuary. This allowed all ceremonies (both religious and secular) to be done “in the presence of God.” It is remarkable that many textbooks written by Christian theologians fail to mention the importance of this eastern area in this regard nor do they show the location of the altar “without the Sanctuary” (Ezekiel 43:2 1) where the Red Heifer was sacrificed and where the Day of Atonement sin offerings were burnt.

This eastern location was also significant in judicial matters involving capital crimes. Moses demanded that the place of executions had to be “outside the camp” (Numbers 15:35,36). All ritual sacrifices were offered east of the Sanctuary and in full view of God who figuratively dwelt in the Holy of Holies, and the prime sin offerings were burnt “outside the camp” at the summit of Olivet. And in Jewish practice, heinous criminals were required to be their own “sin offerings” in paying for their sins (without having the benefit of an animal sacrifice as a substitute) (Cohen, ibid., 317).

Since the major sin offerings were sacrificed near the summit of the Mount of Olives, this is why criminals were “sacrificed” as being their own sin offerings in the same vicinity. This is precisely the area where the later Jerusalem church believed Stephen was officially executed by the Sanhedrin (Wilkinson, Egeria’s Travels, 185n.1). This was known by the Jews as “the Place of Stoning” (Sanhedrin 6:1,2,3,4). It was just “outside the camp” but in full view of the eastern entrances of the Temple. The Temple curtain in front of the Holy Place could easily be seen from this prospect and the New Testament shows that when the Temple curtain tore in two at the moment of Jesus’ death that the centurion and the others around the crucifixion site viewed that phenomenon taking place (see especially Luke 23:44-47 and Matthew 27:54). From outside the wails of Jerusalem the curtain could only be seen from an elevated site east of the Temple. The area of the “Holy Sepulchre” is disqualified because from there only the back parts of the Temple could be seen. Besides, Josephus shows that the site of the “Holy Sepulchre” was the spot of the Tomb of John Hyrcanus (a respected Jewish king of the Hasmoneans) and such a shrine would never have been selected by the Jewish authorities as a place to execute criminals. But the summit of Olivet is different. Everything fits perfectly.
The Bordeaux Pilgrim in AD. 333 said that at the southern summit of Olivet there was a small knoll or hillock (called in Latin a monticulus). In the time of David this region was known as “the Rosh” (that is, “the head”) (II Samuel 15:30) and remarkably the Hebrew word “Golgotha” also means “head” or “skull.” Such a usage shows that “Golgotha” (or “the Rosh”) was a well known place at the summit of Olivet.

Golgotha was even reckoned among the Jews as being on a mountain. Professor James Tabor in his review of my research in “Secrets of Golgotha” (in the Society of Biblical Literature’s Critical Review of Books in Religion, vol.IV, 1991, pp.213-215) gives new information to sustain my thesis for Olivet: “An interesting support of Martin’s thesis, which he does note, is that the Hebrew text of Matthew known as Even Bohan refers to the place of crucifixion as Mount (har) of the Skull (see G. Howard, The Gospel of Matthew according to a Primitive Hebrew Text [Macon, GA: Mercer University Press, 1988]).” For Golgotha to have been reckoned as a mountain (har) in the Jerusalem area gives the Mount of Olives considerable credentials as being the place of Jesus’ crucifixion. Dr. Tabor, of the University of North Carolina, concludes his favorable review of my research by stating: “All in all Martin’s work is valuable, fascinating, and certainly pioneering. His hypothesis deserves attention from historians, New Testament scholars, and archaeologists.”

There are numerous historical reasons for selecting Olivet as the place of Jesus’ crucifixion. In the recently translated Temple Scroll, Yadin pointed out that all people bearing religious defilements which prevented them from entering the holy city or the Temple were directed to stay east of the ideal Sanctuary region mentioned in the scroll (Yadin 177). Evil and defiled people (sinners) were kept east of Jerusalem in order to prevent any “winds of evil” from flowing over the holy city from the west. This is one of the reasons the sin offering of the Red Heifer and those of the Day of Atonement (which were to atone for sins) were burnt to ashes in this eastern area “outside the camp” (Leviticus 4:21; 16:27). Yadin suggested that a part of this eastern region which had been put aside for defiled persons was even referred to in the New Testament (e.g. Mark 14:3).

Since all sin offerings were sacrificed (or “executed”) east of the Holy Place of the Temple, and the most important ones were sacrificed further east at the Red Heifer altar on Olivet, this easterly region of the Temple became known as the place where God dealt with sin — where all the sins of the world will be judged. This is one reason why the Kidron Valley separating the Temple from the Mount of Olives became known as the Valley of Jehoshaphat (the valley where “God judges”). Even to this day Jews, Muslims and Christians consider the summit and western slope of Olivet as the ordained place where God will judge all people in the world for their sins. Charles Warren in Hasting’s Dictionary of the Bible listed over fourteen Christian authorities (from the deaux Pilgrim onward) who attested to this belief (II.562). This is why it was important, from the Christian point of view, that Jesus died in this eastern region which was reckoned the judgment place for all mankind. For Jesus to be judged as dying for the sins of all mankind, Christians thought he had to be judged in the place where all mankind were designed to be judged for their sins.

Even Muslims (who inherited many traditional beliefs from the Jews and Christians) firmly believe that the summit and the western slope of the Mount of Olives is the judgment area for mankind. The Encyclopaedia Judaica has an interesting excerpt about this. “All the dead will congregate on the Mount of Olives and the angel Gabriel will move paradise to the right of Allah’s Throne and hell to its left. All mankind will cross a long bridge suspended from the Mount of Olives to the Temple Mount, which will be narrower than a hair, sharper than a sword, and darker than night. Along this bridge there will be seven arches and at each arch man will be asked to account for his actions” (IX col.1576). This is the Muslim account.

It is easy to see that this traditional Muslim belief is based on the geography of the Temple and the Red Heifer arched bridge over the Kidron Valley that existed in Jesus’ time. Indeed, the Hebrew word for the altar where the Red Heifer was burnt to ashes is miphkad (see Ezekiel 43:21).This word means “muster” or the place where people “congregate” or “gather together.” And in traditional teaching, it was at or near this site on Olivet where all mankind would “congregate” to be judged. This teaching can be seen in the New Testament itself. When the Son of Man returns with all his angels, he shall sit on his glorious throne and he will then “gather together” before him for judgment all the nations of the world. Those selected to be on his right hand will go into the Kingdom of God while those on his left will go into the fire of perdition (Matthew 25:31-46). The geographical features of this teaching of Jesus (from the Jewish point of view in the first century) shows Jesus sitting on his glorious throne (which was in the Sanctuary of the Temple) and all the nations were then depicted as gathering to western slope of the Mount of Olives to face him for judgment. This allowed them to be judged “in the presence of Jesus.” The Book of Revelation also spoke of the wicked being tormented in the presence of the holy angels and in the presence of the Lamb (Revelation 14:10). To be judged “in the presence of God” while he sits on his throne locates these individuals at the summit or on the western slope of the Mount of Olives. Again, this is why, even to Christians, the region of the Kidron Valley became known as the Valley of Jehoshaphat — the place for God’s judgment.

Conversely, the present Church of the Holy Sepulchre as well as the Garden Tomb are located west and north of the Temple. These sites were in no way areas of judgment, as was Olivet and its western slopes. These sites are further disqualified, though they were outside the western and northern walls of Jerusalem, because they were still located within the 2000 cubits’ zone of the “camp of Israel” as measured from the Sanhedrin located in the Temple.

In conclusion, Christians in Jerusalem as late as the early fourth century knew that Jesus was crucified and buried on the Mount of Olives. In fact, Eusebius (the first Christian historian) stated that the only area to which pre-Constantinian Christians paid any attention in the environs of Jerusalem was the Mount of Olives, and specifically to a cave near its summit (Proof of the Gospel, VI.18). The Acts of John also mentioned the importance of this cave a hundred years before Eusebius (Charlesworth 1.30 1). In another work (The Acts of Pilate), we find that it was described as both a cave and as a tomb in the same context (bk. XII,XIII). Even the tomb of Lazarus had been a cave before it was a tomb (John 11:38).

When one views the evidence carefully, it can be seen that pre-Constantinian Christians reckoned this cave on Olivet to be the ruins of the tomb of Jesus. Prior to Constantine, there is no evidence (either orthodox or heretical) that the later site of the Church of the Holy Sepulchre in the western part of Jerusalem was in any way significant to Christians nor was the southwest hill important that came to be called “Sion” after the time of Constantine. Indeed, when Eusebius first heard in A.D. 326 that Constantine and his mother were selecting a Venus Shrine as the site of the crucifixion and resurrection of Jesus, he stated that such was “contrary to all expectation” (Life of Constantine 111.28). At the dedication of the “Holy Sepulchre” in A.D.335, Eusebius requested Constantine to inform the assembled bishops his reasons for building that church, The reasons were “SECRET to us [Eusebius and the bishops], but known TO YOU ALONE. . .which caused YOU to RAISE UP this sacred edifice” (Oration of Eusebius, XVIII, emphasis mine). There were no historical documents or traditions which were retained by Christians at Jerusalem to support its legitimacy. It was selected because of the dreams, visions and supposed miraculous signs associated with Constantine and his advisors. The early church historian Sozomen felt that historical records were not necessary when visions and dreams presented the “real facts” to the Christian world (History 11.1).

Eusebius showed in his works written before A.D.326 that Jesus was actually crucified on what he called the symbolic “Mount Sion” for Christians. Three times in his Proof of the Gospel (I.4; VI.13; IX.14) he identified the Christian “Mount Sion” as being where Jesus spent most of his time when he was in the area of Jerusalem and that spot was on the Mount of Olives (Mark 11:1; Luke 21:37; 22:39; John 18:2). Eusebius also said the Shekinah left Mount Moriah and went eastward to abide on this Christian “Mount Sion” that was located “adjacent to” or “opposite” Jerusalem and the Temple Mount — an apt geographical description of the Mount of Olives (Proof of the Gospel, I.4; VI.18). To Eusebius, Olivet was where the New Covenant began when the Temple veil tore in two (VIII.2). Eusebius even stated that the Christian church was founded on Olivet (VI.18) and Jerome reiterated the same belief (Letter CVIII.12). And in his commentary on Isaiah (written before A.D.326), Eusebius made the plain statement that this new “Mount Sion” (Olivet) was actually the site of the crucifixion and resurrection of Jesus (Isaiah 2:1-4; see Walker, Holy City, Holy Places?, pp.302,305), This makes the top of Olivet to be Calvary. For more details see my book “Secrets of Golgotha.”

Ernest L. Martin

And this Brethren is what I show those who are willing to walk with me in Jerusalem. I explain all of this in great detail over about three days. Next time you come to Jerusalem let me show these truths which when people see them, they are in awe of the truth that Yahovah has kept hidden.

Here is some more information of the Place of the Skull. http://www.rogerswebsite.com/others/Just-Where-in-Jerusalem-Did-Christ-Die.htm

What About “The Place of the Skull”?

It is plainly indicated that our Savior was led to a place known as “Golgotha” for His crucifixion: “They came to a place called Golgotha (which means The Place of the Skull).” (Mat.27:33). “Carrying his own cross, he went out to The Place of the Skull (which in Aramaic is called Golgotha).” (John 19:17).

The word “Golgotha” is also used in the Old Testament and signifies a “skull” in two places (Judges 9:53; II Kings 9:35), the human “head” once (I Chron.10:10) and nine times it denotes “poll” or “head-count.” The New Testament, however, indicates the connotation of “skull” — “The Place of the Skull.”

Is there any indication in the records of history of a small hill or outcropping on the slopes of the Mount of Olives facing the east gate of the Temple? Indeed there is. A Christian pilgrim known as the Bordeaux Pilgrim visited the area in 333 A.D. In his written itinerary of the trip he mentions that on top of the Mount of Olives there was a MONTICULUS or “little hill.”

Then, to the puzzlement of scholars over the ages, he claims the TRANSFIGURATION of Christ took place at this spot. This is a BLATANT GEOGRAPHICAL MISTAKE because the New Testament makes it quite clear that the “transfiguration” took place in Galilee -many miles to the north of the Holy City! So why, then, did he make this claim? Probably because of a MISUNDERSTANDING of the Latin! There are several different words in Latin used to denote the act of crucifixion. One of these is TRANSFIGERE — meaning to “transfix a person with nails or some other sharp instrument.” This word, which means TRANSFIXIATION, is very close phonetically to the word which means “TRANSFIGURATION” -TRANSFIGURARE! Dr. Martin claims that “In spoken Latin (and with various Latin accents found among the pilgrims and residents of Jerusalem when the Pilgrim was there) the words TRANSFIGERE and TRANSFIGURARE could well have sounded similar to the Bordeaux Pilgrim…But even the Latin people in Jerusalem at the time of the Pilgrim were also making the mistake of thinking the transfiguration occurred on Olivet.” (Secrets of Golgotha, p.61).

It is highly probable, though, that this MONTICULUS on top of the Mount of Olives was indeed the site of Christ’s death, or TRANSFIXIATION.

A verse in II Samuel speaks of this very hill: “And David went up by the ASCENT OF MOUNT OLIVET, and wept as he went up…” (15:30). The Septuagint version of the Old Testament calls this “ascent of Mount Olivet” The Place of the Ros (Head). Now just what does this refer to? Notice that the verses in question call the site The Place of THE Skull or Head (Ros) — NOT The Place of A Skull or The Place of Skulls (plural)! It is very definitely referring to A PARTICULAR SKULL OR HEAD! Many people have conjectured, over the centuries, that this phrase indicates a geographical feature that looks like a skull or the top of a skull. But is this correct?

Is it just possible this small hillock on the Mount of Olives was called The Place of THE Skull because it was the burial place of A PARTICULAR SKULL?

Let’s see what history and tradition reveal: “It was an EARLY TRADITION that Christ was crucified IN THE SAME PLACE WHERE ADAM WAS BURIED. S. Chrysostom alludes to it. ‘Some say that Adam died there, and there lieth, and that Jesus, in that place where death had reigned, there also set up the trophy.’” (The Cross in Tradition, History, and Art, by William Wood Seymour. P.99).

Tentzelius’ “Numial Treatise,” quoted in Southey’s “Omniana,” vol.i.,p.281, records this amazing episode in ancient history: “The tree [of life], WITH THE BONES OF ADAM, was preserved in the ark by Noah, who divided the relics among his sons. THE SKULL FELL TO THE SHARE OF SHEM [Noah’s son], WHO BURIED IT IN A MOUNT OF JUDEA CALLED FROM THIS CIRCUMSTANCE CALVARY AND GOLGOTHA [THE PLACE OF THE SKULL].”

Isn’t that remarkable?

In early art Adam is frequently shown as rising up (from the grave) at the very foot of the cross, holding a chalice or cup to catch the blood of Christ as it fell from the tortured body. Many paintings or drawings of the crucifixion scene show THE SKULL OF ADAM beneath the stauros or cross of Christ.

With this newly discovered knowledge it’s easy to see WHY the site of Christ’s death was called Golgotha — THE PLACE OF THE (ADAM’S) SKULL!!

This belief that Adam’s skull was buried at Golgotha was common in the early church. Origen speaks of it as well known in his time; and St. Augustine wrote: “The ancients hold that because Adam was the first man, and was buried there [at Golgotha], it was called Calvary, because it holds the HEAD of the human race.” (De Civitate Dei, cap.32).

St. Basil said, “Probably Noah was not ignorant of the sepulchre of our forefather [Adam] and that of the first born of all mortals, and in that place, CALVARY, the Lord suffered, the origin of death there being destroyed.” (Isa. cap.5).

The fact that this spot outside Jerusalem is called The Place of THE Skull in the gospels, would tend to support the tradition of Shem having buried Adam’s skull there.

According to Dr. Martin:

In the Hebrew language this highest summit of Olivet was known as the “Bamah.” It was the “high place” on the Mount of Olives and this is where King David went to worship God overlooking the city of Jerusalem to the WEST. It also answers to the SAME MONTICULUS that the Bordeaux Pilgrim talked about. Indeed, this highest point on the southern summit of Olivet became known as the IMBOMON (which comes from the Greek “en bommo” which means “high place” or “altar”). It is this name which has been attached to THIS MONTICULUS on Olivet for the past 1600 years. At the present there is a small Moslem shrine built over the site. — Secrets of Golgotha, p.61-62.

As we shall see, this “monticulus,” or “Golgotha” as it later became known, is the same spot where Adam and Eve worshipped God after being thrust out of the Garden of Eden!
The Chinese Border Sacrifice

For forty centuries — stretching back into the dim, distant mists of time — the reigning emperors of China traveled ANNUALLY to the border of their country or the imperial city. There, on an OUTDOOR ALTAR, they sacrificed and burned young UNBLEMISHED bullocks and lambs to ShangTi — the “Heavenly Ruler.”

The BORDER SACRIFICE, as it came to be known, was a ceremony that reached back in unbroken sequence to the time prior to the first dynastic rule beginning in 2205 B.C. This unusual ceremony ended in 1911 after a continual observance of more than 4,000 years!

What was this “border sacrifice” that so commanded a centuries-spanning loyalty and devotion?

According to the Historical Records compiled by Ssu Ma Ch’ien, the Chinese emperors celebrated this mystical rite at MOUNT TAI in Shan-tung, AT THE EASTERN BORDER OF CHINA!

This is significant!

Believe it or not, the ancient written characters of the Chinese language - known as pictographs -preserve the true meaning of this annual “border sacrifice.” Ethel R. Nelson and Richard E. Broadberry, in their fascinating book Mysteries Confucius Couldn’t Solve, make this assertion:

We believe that a beautiful history of the beginnings of the human race on the newly [re] created planet earth have been perfectly preserved in the ancient written characters of the Chinese language!….With the passage of century after century, the origin and true meaning of these characters were lost and became mysterious, even as ShangTi also became mysterious.- Read Books, , Tn. 1986. Pp.13-14.

After a careful study of the most ancient Chinese character forms, especially the Bronzeware and Oracle Bone scripts, these authors came to the following astonishing conclusions:

Interestingly, in one of the ancient books of the Chou dynasty, it is recorded: “because man sinned in ancient times, the God of Heaven ordered Chung and Li to BLOCK UP THE WAY BETWEEN HEAVEN AND EARTH.” Perhaps “Chung” and “Li” were the two angels on either side of Eden’s gate!

So God expelled Adam and Eve from the Garden. As they passed through the EASTERN GARDEN GATE, they realized that this meant their exclusion from the life-giving Tree of Life and immortality….A barrier, fence had been set up past which they could not go to eat from the Tree of Life. There were two angels [cherubim] guarding the way. Instead of “hands” at the gate entrance, some ancient forms [of pictographs] depict “the presence of God.” It seems, therefore, that the GATE OF EDEN became the new PLACE OF WORSHIPPING GOD, since sin had prevented a face-to-face visit with God on the Holy Mount inside the Garden. — Mysteries Confucius Couldn’t Solve, pps. 80-81.

Authors Nelson and Broadberry continue:

An UNBLEMISHED LAMB, symbolizing the SAVIOR TO COME, was sacrificed and burned AT THE GATE. Animal sacrifices became an important part of their worship. The pictograph reveals the person bending in obeisance, and offering with a hand something to God. A Bronzeware figure for the same character, sacrifice, portrays a person kneeling before God. That the offering to God WAS ALWAYS MADE OUTSIDE THE GARDEN is quite obvious in yet another form of the same character…– Ibid, p.83.

With these startling revelations, drawn from the ancient Chinese pictographs, it becomes evident that the new site for worshipping God, after our first parents were expelled from the Garden of Eden, was at the EAST GATE. This gate became a new holy place and was later represented by the MIPHKAD ALTAR mentioned by the apostle Paul!

Nelson and Broadberry expound further on their researches:

After Adam and Eve had been expelled from Eden, the NEW LOCATION for worship, therefore, was the GARDEN BOUNDARY, BORDER. A boundary had been set up at the gate, a barrier, to keep the first couple from the Tree of Life. There are a number of Oracle Bone renditions for this….

Eden’s gate was now the border or boundary past which they were prevented going by the presence of the cherubim angels. There are many [Chinese] characters meaning border or boundary. All have the same reference, THE BORDER OF THE GARDEN OF EDEN, MORE SPECIFICALLY, AT THE EAST GATE….

How amazing that there are so many Chinese characters for BORDER, each of them denoting the BORDER OF EDEN: the Garden, the Garden enclosure, the gate or in yet another, the Holy Mountain BORDER! This is not difficult to interpret….

WE MAY CONCLUDE THAT THIS…SERVICE OUTSIDE OF EDEN’S EAST GATE, WAS A “BORDER SACRIFICE” INITIATED BY SHANGTI [GOD], HIMSELF. After Adam and Eve were driven from the Garden, they could ask forgiveness for sin by a symbolic animal sacrifice at the border or gate of the Garden of Eden. THE BORDER SACRIFICE AT EDEN’S CLOSED GATE LOOKED FORWARD TO THE SACRIFICE OF THE “SEED OF THE WOMAN” [CHRIST] ON BEHALF OF ALL THE DESCENDANTS OF ADAM. — Ibid, pps. 90, 91, 92-93.

The ancient Chinese border sacrifice thus pictured the sacrifices Adam and Eve made at the EAST GATE of the Garden of Eden.

Because of the long passage of time, a true understanding of the meaning of this sacrifice was lost - along with the true knowledge of ShangTi or God. The Chinese border sacrifice survived in name only, to become a mysterious ritual, a national custom of unknown significance and origin.

According to the authors of Mysteries Confucius Couldn’t Solve, the death of Christ at Calvary (the “Place of the Skull”) was a DIRECT FULFILLMENT OF THE CHINESE BORDER SACRIFICE:

The place of crucifixion was on a small hill, called Calvary.

Calvary was located OUTSIDE JERUSALEM’S GATE. How important this fact is, for the Hebrew Scriptures relate:

So Jesus also suffered OUTSIDE THE GATE in order to sanctify the people through His own blood.

Even as Adam’s sacrifice of unblemished lambs had been OUTSIDE EDEN’S GATE, so also was the Lamb of God to be offered OUTSIDE of Jerusalem, the holy Hebrew city. This too was a fulfillment of the ancient Chinese BORDER SACRIFICE, the “Border” being Eden’s gate, TYPIFYING JERUSALEM’S [EAST] GATE WHERE THE GREAT SACRIFICE FOR ALL MANKIND WAS TO BE MADE. — P.116.

It now makes perfect sense why Shem buried Adam’s skull in the hill outside Jerusalem - it was the very same spot Adam sacrificed to God at the EASTERN GATE of Eden!

How wondrous are the ways of our God!
Here are some more links to Chinese worship of Yahovah.
http://www.hyperhistory.net/apwh/essays/comp/cw03bordersacrifice.htm
I find this article to be very, very interesting. http://www.thesourceoflove.com/english.pdf http://www.answersingenesis.org/creation/v20/i3/china.asp
http://www.orthodox.cn/localchurch/200406ancientcnhist_en.htm

We now continue to study the 613 laws of Torah which we can read at http://www.jewfaq.org/613.htm
We are doing 7 laws each week. We shall study laws 241-247. We also have commentary, with editing from me, again from http://theownersmanual.net/The_Owners_Manual_02_The_Law_of_Love.Torah

241 Not to testify falsely (Ex. 20:13) (CCN39).

(241)Do not testify falsely. “You shall not bear false witness against your neighbor.” (Exodus 20:16) As I mentioned in the previous mitzvah, the Ninth Commandment points out Yahweh’s heart for justice. As stated in Micah 6:8, “He has shown you, O man, what is good. And what does Yahweh require of you but to do justly, to love mercy, and to walk humbly with your God?” These three things—mercy, justice, and humility—are all interrelated. One who perverts justice by perjuring himself in order to condemn someone he hates has not only displayed a lack of mercy but has also proved his arrogance. He has in effect put himself in the place of God, who alone is qualified to judge us. In this world, Yahweh would rather let the guilty go free than see the innocent punished. Justice is tempered by mercy; it is perverted by pride.

242 That a witness, who has testified in a capital case, shall not lay down the law in that particular case (Num. 35:30) (negative).

(242)A witness who has testified in a capital case shall not lay down the law in that particular case. “Whoever kills a person, the murderer shall be put to death on the testimony of witnesses; but one witness is not sufficient testimony against a person for the death penalty.” (Numbers 35:30) I’m not quite sure what Maimonides meant to say, but fortunately Moses is crystal clear. He makes a couple of points. First, murderers are to receive the death penalty. That’s not terribly politically correct in certain circles these days. Deal with it. If you’re against the death penalty for murderers, you disagree with God. I don’t know how you feel about knowingly contradicting Yahweh, but it would make me very uncomfortable.

On the other hand, nobody is to be found guilty of murder on the basis of only one person’s testimony. Yahweh has thus built in safeguards against the abuse and misuse of the death penalty. Let’s face it: perjury is easy. That’s why Yahweh had to go out of His way to condemn it (see Mitzvah #241). Perjury in a murder case could itself lead to murder if only one witness was required in order to get a conviction. And as easy as perjury is, mistakes are even easier. Eyewitnesses, even honest ones, are not infallible. Evidence is preferable. But there was no such thing as forensic science until the last century or so. Yahweh made the maintenance of a just society as simple and foolproof as possible.

243 That a transgressor shall not testify (Ex. 23:1) (CCN75).

(243)A transgressor shall not testify. “You shall not circulate a false report. Do not put your hand with the wicked to be an unrighteous witness. You shall not follow a crowd to do evil; nor shall you testify in a dispute so as to turn aside after many to pervert justice.” (Exodus 23:1-2) It seems like a pretty good idea—not requiring “a transgressor to testify.” In fact, something very close to this thought is built into the American Bill of Rights, in Article V: “[No person] shall be compelled in any criminal case to be a witness against himself.” But the scripture cited to support the mitzvah says nothing of the sort. The rabbis have missed the point entirely.

Yahweh here is instructing us about “mob mentality.” Having designed us, He knows that we are susceptible to suggestion and pressure. That’s why He wanted us to keep His words before us at all times (see Mitzvah #21) Our emotions can be cleverly manipulated to turn us aside from the truth; and the same thing can be done at the group level—with disastrous results. Everything from the French Revolution to the latest South American soccer riot can be attributed to this destructive phenomenon. If you think about it, Yahweh is declaring that He’s opposed to democracy. He’s saying that the rule of the majority is not necessarily a good thing. He wants us to think for ourselves, to exercise the right of choice that He gave us, to come to our own conclusions based on evidence and logic. Following the crowd is the last thing He wants us to do. Well, maybe the next-to-last thing. The last thing would be to incite the crowd ourselves, circulating lies or offering testimony that’s calculated to win us popularity or favor with the ruling elite. Tell the truth, He says, even if it’s unpopular. We are to act like Elijah, not the prophets of Ba’al (see I Kings 17).

244 That the court shall not accept the testimony of a close relative of the defendant in matters of capital punishment (Deut. 24:16) (CCN74).

(244)The court shall not accept the testimony of a close relative of the defendant in matters of capital punishment. “Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; a person shall be put to death for his own sin.” (Deuteronomy 24:16) Once again, the rabbis have extrapolated God’s instruction until it no longer bears any resemblance to what Yahweh actually said. Even philosophically, the rabbinical mitzvah is in opposition to the general tenor of the Torah: they’re saying, don’t give these “hostile witnesses” a chance to defend someone in whom they have a vested interest in acquitting. God’s rule is justice tempered with mercy, which would translate to: give the defendant every opportunity to clear his name. He is to be considered innocent until proved guilty. Sound familiar?

The supporting passage makes an entirely different point. No one is to be punished for the sins of others. This would have been crystal clear to the original audience—Israelites whose parents had all perished in the wilderness over the last 40 years because of their unbelief. This generation had not been a party to their fathers’ rejection of Yahweh, so they had been preserved alive to enter and possess the Land. They would make their own choices, for better or worse.

The lessons extend into eternity. Adam’s sin made us mortal, but each and every one of us has proved his own guilt by committing his own sins. Adam can’t take the fall for us, nor can we through piety or prayer make good choices for our children. But wait a minute. Does this mean that our heavenly Father (in His human manifestation, Yahshua) couldn’t have received the just punishment for our sins? No, for one very simple reason. Each of us, fathers and sons, mothers and daughters, is guilty of our own crimes. We don’t even have enough righteousness to help ourselves, never mind our parents and children. Only One who is sinless could be “put to death for [His] children.” And that One is Yahshua.

245 Not to hear one of the parties to a suit in the absence of the other party (Ex. 23:1) (CCN65).

(245)Do not hear one of the parties to a suit in the absence of the other party. “You shall not circulate a false report. Do not put your hand with the wicked to be an unrighteous witness. You shall not follow a crowd to do evil; nor shall you testify in a dispute so as to turn aside after many to pervert justice.” (Exodus 23:1-2) As we saw in #243, and will again in #248, 249, and 250, Maimonides and his buddies have built an elaborate and reasonable-sounding list of rules out of a totally unrelated passage in the Torah. It’s no doubt a fine thing to ensure that testimony is not delivered in secret, making it impossible to rebut. We should be able to face our accusers. That’s why this very precept shows up in American jurisprudence. But it’s not what Yahweh said. I’ve got no problem with making up rules and laws and instructions. But when the rabbis make their own rules and attribute them to God, I draw the line.

246 To examine witnesses thoroughly (Deut. 13:15) (affirmative).

(246)Examine witnesses thoroughly. “If you hear someone in one of your cities, which Yahweh your God gives you to dwell in, saying, ‘Corrupt men have gone out from among you and enticed the inhabitants of their city, saying, “Let us go and serve other gods”’—which you have not known—then you shall inquire, search out, and ask diligently. And if it is indeed true and certain that such an abomination was committed among you, you shall surely strike the inhabitants of that city with the edge of the sword, utterly destroying it, all that is in it and its livestock—with the edge of the sword.” (Deuteronomy 13:12-15) I’ll grant you, it’s never a bad idea to “inquire, search out, and ask diligently” when trying to determine the facts of a matter. But how could the rabbis see this and nothing more from the passage at hand? Moses is describing the most serious of matters—a city in Israel that has reportedly gone over to the wholesale worship of false gods (e.g. Laish, renamed Dan—see Judges 18). If that happened, their own countrymen were instructed to utterly destroy the place—buildings, livestock, valuables, the whole shebang. Nothing was to be taken, nothing kept. The cancer of false worship was to be cut out and eliminated. Needless to say, you didn’t want to make a mistake about something this drastic. Oops, my bad. It was just some guy burning trash out in his field. Sorry we tore down your city and killed everybody. Won’t happen again, I promise.

The lessons for us are a two-edged sword. First, don’t condemn a fellow believer of wrongdoing (as in I Corinthians 5) without rock-solid evidence. But conversely, don’t tolerate, accept, or compromise with any kind of false doctrine, even if it looks attractive and reasonable (like some of these phony-baloney mitzvot). Of course, you’ve got to be familiar with the real thing if you hope to be able to spot the counterfeits.

247 Not to decide a case on the evidence of a single witness (Deut. 19:15) (CCN73).

(247)Don’t decide a case on the evidence of a single witness. “One witness shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses the matter shall be established.” (Deuteronomy 19:15) The rabbis were right, as far as they went. The testimony of one witness is not enough to convict a man under Mosaic Law: two, or better, three are needed to establish the truth of eyewitness accounts. I get the feeling from Yahshua’s discussion of this principle (e.g. John 8:18) that the subsequent witnesses can be solid evidence, either documentary or forensic. For instance, He called on His detractors to search the Scriptures, for the Law and the Prophets offered testimony about Him.

But there was more to it. Eyewitnesses are not only prone to error, they have also been known to lie in order to gain an advantage. The passage goes on to describe the procedure to follow if conflicting testimony is given. “If a false witness rises against any man to testify against him of wrongdoing, then both men in the controversy shall stand before Yahweh, before the priests and the judges who serve in those days. And the judges shall make careful inquiry, and indeed, if the witness is a false witness, who has testified falsely against his brother, then you shall do to him as he thought to have done to his brother; so you shall put away the evil from among you. And those who remain shall hear and fear, and hereafter they shall not again commit such evil among you. Your eye shall not pity: life shall be for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” (Deuteronomy 19:16-21) In a very real sense, the witnesses are on trial, for they have the power, potentially, to punish a man unjustly. There is therefore more to the judges’ job than merely ascertaining the truth. They must also determine whether the conflicting testimony was purposefully fraudulent—a “false witness”—or if it was the result of honest error (He said the fleeing man was wearing a black coat, but the subject’s was actually navy blue). If the witness is found to have given dishonest testimony in order to intentionally shift blame to the defendant, the witness himself will receive the punishment he had sought to inflict upon his neighbor. It’s a purposeful deterrent against perjury: “Those who remain shall hear and fear.” I can’t help but wonder if the guys who were recruited to testify against Yahshua (Matthew 26:59-62) thought about getting crucified?

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