(Hut, Booth or Exhibit #3)
1st Century Judaism
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 Pâqid Yirmәyâhu & Yâ·eil standing in the ruins built atop the Beit ha-Kәnësët in which Ribi Yәhoshua taught, in Kәphar Nakhum. |
The sole basis for the Christian NT claim that J*e*s*u*s is a Jewish messiah is the Tan"kh. Yet, the Tan"kh states (Dәvârim 13:2-6) that anyone who advocates turning away from keeping the mitzwot of ha-Sheim (i.e., Torah) is an evil false prophet.
All of the historical documentation confirms the post-135 C.E. Christian NT claim that J*e*s*u*s taught the replacement of Torah with his own 'divine' 'grace' — misojudaic Displacement Theology — thereby contradicting "His Father," and invalidating the very basis for any claim to messiahship.
By contrast, historical Ribi Yәhoshua staunchly advocated and zealously taught the principles of Dәvârim 13:2-6 (see The Nәtzarim Reconstruction of Hebrew Matityahu (NHM)) as he fulfilled the prophecies (see Messianic Issues) of the Mashiakh Ben-Yoseiph, thereby, according to Ramb"m, making it the Halakhah, a mitzwah, to follow Ribi Yәhoshua as the Mâshiakh (see citation in "What does the Mâshiakh Do? Why Follow Ribi Yәhoshua?" in Who Are the Netzarim? (WAN)).
Thus, J*e*s*u*s and, lә-havdil, Ribi Yәhoshua are mutually contradictory and exclusive opposites. Confusing the Christian idol (J*e*s*u*s) with, lә-havdil, a Torâh-teaching Ribi is irresponsible slander.
While there is no evidence – at all – that the historical Pәrushim Ribi taught Christian doctrines (which were developed only after 135 CE, many of the most basic Christian doctrines only centuries later, and documented no earlier than the 4th century), the ossuaries and tombs of most of the main personalities discussed in NHM have been found in Yәrushâlayim, identified beyond reasonable doubt and are stored in Israeli museums and warehouses of the Israel Antiquities Authority (IAA).
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 Burning Issues Surrounding Talpiot Tomb Complex Updated: 2008.04.27 |
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Ossuary IAA 80-509 was catalogued, along with the other nine, at the Rockefeller Museum by Dr. Joe Zias, the chief anthropologist for the IAA in 1980. Rahmani # – ossuary was already lost, therefore not catalogued by Rahmani. (Ya·aqov Bar-Yoseiph [a·khu′ i dә-Yәshu′ a] (Aramaic).
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יוסה (Yoseih, Aramaic) – Ιωση (Iosæ), documented in β (Codex Vaticanus) and the Pәshitәtâ mss. of The Nәtzârim Reconstruction of Hebrew Matityâhu (NHM) 27.56. In some later mss., it is also found in NHM 13.55. Iosæ is never confused in NHM with Ioseiph his father nor with Ioseiph of Rantis. | |||||||||||||||||
מתיה (Matyâh, Aramaic). |
 Nәtzârim Tombs On Har ha-Zeitim. Purple dot indicates where ossuary of Shimon "Keiphâ" Bar-Yonâh was found. Blue dot indicates where ossuary of "Mârtâh Maryâh" (reversed to "Mary & Martha." |
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Ossuary DF-27 in situ:מרתה ומריה (Mârtâh u-Maryâh from Har ha-Zeitim Tombs (in custody of "D*ominus Flevit" |
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In addition to the reasons for following Ribi Yәhoshua cited in Who Are the Netzarim? (WAN), and that it is a mitzwah of Halakhah, Ribi Yәhoshua taught two revolutionary interpretations that later enabled Shimon Bar-Yokhai to preserve Jews and Judaism through the loss of the Beit-ha-Miqdâsh:
Thus, for mainstream Jews, there is no kipur adequate to purify the mainstream Jew to a state of Qodesh sufficiently kasheir to enable communing with ha-Qadosh, barukh hu. Orthodox rabbis will confirm for you that all mainstream Orthodox Jews live in a perpetual state of impurity, for which they have absolutely no remedy — and that falls short of the Qodesh commanded in Torah and required to commune with ha-Qâdosh, Bârukh Hu. It would also be self-contradicting of י--הto render the mitzwâh impossible to "Be Qodësh for I am Qodësh" (wa-Yiqrâ 11.44-45; 19.2; 20.7; 21.8), making lә-havdil (wa-Yiqrâ 10.10), to become a goy qâdosh (Shәmot 19.6).
This would also contradict the promises of Torah that י--הwould never leave Israel estranged from Him. Consequently, mainstream Jews aren't keeping Torah non-selectively and in its entirety — and need to make tәshuvah to begin doing so. But how???
Ribi Yәhoshua realized this same problem as a consequence of the pervasive Hellenist assimilation resulting from Roman occupation and Hellenist corruption of the pseudo-Tzәdoqim Kohein hâ-Rësha (Hellenist "Wicked Priests") in his own day. that none of them qualified to offer an unblemished sacrifice required for kipur.
Thus, Ribi Yәhoshua became the first to teach the revolutionary principle that the animal sacrifices associated with kipur, cited in Torah, are merely the tavnit, symbolizing the provision of י--ה; not, in themselves, the actual vehicle of kipur. In other words, neither the animal nor its blood actually provided more than a symbolization of the means of kipur; the animal and its blood was merely the earthly tavnit used to illustrate and symbolize, the actual kipur, which can only be a provision that derives from the khen (graciousness) of י--ה, which He bestowed according to the conditions He set forth in His Torah.
Identically, Ribi Yәhoshua the Mâshiakh and his blood illustrate and symbolize the unification of the various aspects of kipur into one, representing the only, actual, over-all and all-encompassing actual provision that derives from the khen (graciousness) of י--ה, which He bestowed according to the conditions He set forth in His Torah. Unlike the animals and earthly priests, the actual provision of י--ה doesn't fall short of the mei nidah of the Parah Adumah.
Therefore, for Nәtzarim, relying directly on the provision of י--ה, tәshuvah offers the opportunity to live in a state of tahor and Qodesh, made kasheir by the khen of י--ה, enabled by ha-Qâdosh, Bârukh Hu, to commune with Him.
The importance of this revolutionary revelation is that the provision of kipur resulting directly from the khen of י--ה didn't depend on the priesthood, the priests or even the Beit-ha-Miqdâsh. It was Ribi Yәhoshua's revolutionary insight, revealed to the Mâshiakh by י--ה, that subsequently enabled Shimon Bar-Yokhai to preserve Jews and Judaism through the loss of the Beit-ha-Miqdâsh. It is because of Ribi Yәhoshua, the Mâshiakh, that Judaism survived.
Did Ribi Yәhoshua change the world? Ask almost anyone, in almost any country of the world, over the last 2,000 years, by whom the world measures its years. Yet, we may compare his role as Mâshiakh Bën-Yoseiph, manifested in the physical realm, with that of a child. The child has only a limited understanding, comprehending only the physical, dimensional, world. Even the universe is beyond the understanding of child, much less comprehending life beyond the immediate. But the Mâshiakh, because he is part of י--ה's grand plan for Yisrâ·eil, has a second role in the eternal, non-dimensional, domain that challenges the comprehension even of the most intellectual and highly educated adult: as the Mâshiakh Bën-Dâwid of Yәkhëzqeil 34.22-31; 37.21-28.
Torâh requires compliance with many mitzwot, particularly challenging for those not born into the practice. Yet, once the learning curve has been surmounted, compliance becomes surprisingly natural. Trouble becomes apparent when the individual reaches a plateau of compliance and realizes that the practice of Torâh yields little fulfillment and no answers. From that realization, individuals take one of two paths: [a] constricting practice with ever-increasing fences, futilely making life torturous in contravention of Torâh (Dәvârim 13.1) like the ultra-Orthodox in the vain hope of squeezing out answers and fulfillment, or [b] abandoning the attempt to relate to the Creator and aspirations for eternal considerations to live, instead, for the material present. Few ever find that Torâh is like a rock-breaking tool to a gold miner: the tool is essential to find gold – one can never mine gold without a rock-breaking tool and finding an occasional speck of gold dust or nugget will never bring great wealth – but the rock-breaking tool is never confused with the gold. One must bring himself or herself into compliance with the Qodësh of ha-Qodësh Bârukh Hu, in order to obtain the gold: answers and fulfillment, but compliance isn't the gold.
No one in the history of man has ever been misrepresented and perverted like Ribi Yәhoshua. Qumrân scroll 4Q MMT proves that even the ordinary Pәrushim cherished the Oral Law as the heart of their nëphësh; how much more so Torâh shë-bikhtâv and how much beyond that a Pәrushi Ribi? Goyim have never had the Judaic perspective to perceive the teachings of Ribi Yәhoshua, perverting them to a mind-bogglingly impossible and perverse polar antithesis of antinomian misojudaism. At the other extreme, however, his teachings are simplistically reduced to the ever-increasing fences or one more yәshivâh that futilely make life torturous in contravention of Torâh like the ultra-Orthodox. There are no enduring answers or fulfillment in either choice.
The hidden key to the important answers of life and fulfillment that were revealed by Ribi Yәhoshua have been inadvertently encrypted, first by the Hellenists into Greek and, in modern times, into English. Restoring this key requires reversing the process to recover the Hebrew spoken by Ribi Yәhoshua describing his instruction to his followers to reveal that "The kingdom of heaven is at hand" through the practice of a level of medical acumen that no Christian has ever been able to achieve: "Heal the sick, cleanse the lepers, raise the dead, cast out devils…" (NT Hellenist "Matthew" 10.8; see also Mark 16.17-19; et al.).
The Nәtzarim Reconstruction of Hebrew Matityahu (NHM) reverses this Hellenization: from the Hellenist θεραπευω (therapeuo; attend to, care for) to טפל (tipol; actively tend, care for). NHM reads: "טפל (tipol; actively tend, care for) the weak, raise the dead, make the mәtzorâ tâhor, and throw out the demonic-forces" (for further clarifications, see notes in NHM 10.8). To follow Ribi Yәhoshua, you must do these things. Ergo, you must recover the key and learn how.
Surprisingly, raising the dead – as understood in those times – is the easiest. Lacking modern instrumentation, the ancients often couldn't distinguish between a deep state of unconsciousness and death. The ancients were aware that some people "came back" from the "dead." This is why the ancients always checked a sepulcher three days after burial, to ensure the "dead" person wasn't desperately trying to get out. Fear of waking up buried in a sepulcher was the greatest ancient nightmare and checking the sepulcher, consequently, was a high priority demonstration of caring for the weak and helpless. The closest modern counterpart would be comforting the bereaved family (see Maurice Lamm, The Jewish Way in Death and Mourning). Thus, all of these medical admonitions are achievable by everyone and subsumed in the first: tipol."
Ever-constricting fences and ritual are empty exercises in an inexorable downward spiral of futility. To the contrary, Ribi Yәhoshua was teaching that, when coupled with the basic, non-selective, compliance with Torâh, which all of his Jewish audience took for granted, ever-increasing tipol is the exclusive key to obtaining meaningful and enduring answers to life's purpose and meaning – the ultimate self-actualization and fulfillment. If you aren't doing this then not only are you unfulfilled and lacking an eternal compass, you aren't keeping Torâh, much less following Ribi Yәhoshua.
The movie, The Matrix, posed the suggestion that our world is a projection. Physics demonstrates that this is so, having reduced every physical thing we perceive, all matter and energy – all physical evidence of the real world – to pure forces called quarks. Though few of us think about it, "physical" reality is nothing more than the projection of a varying blend of forces upon our mind. Our body is an extension of our mind as we drive it through life in much the same way as an automobile becomes an extension of our hands and feet when we drive. The life we know is the laboratory in which some will attain the required skills to transcend into the non-dimensional realm of the Eternal Singularity Creator of this laboratory. This necessarily implies that many of life's challenges are a tavnit, designed to train and prepare us for hâ-olâm ha-bâ.
Examining history to ascertain whom the Singularity has most loved is a key signpost to prioritize our efforts to relate to our Creator, the Lab Master. The man the Almighty called "beloved" was Dâwid ha-Mëlëkh, tavnit after whom the Mâshiakh is patterned; and his greatest contribution? Tәhilim – praise music!
We take the joy of music for granted. Yet, whoever meditates on the eternal realm, which can only be non-dimensional, must ask: what kind of music doesn't depend on sound waves in the physical domain?
The heart of Tәhilim is lost when translated out of Hebrew or set to an earthly-oriented melody other than that composed by Dâwid ha-Mëlëkh (preserved most pristinely by the Teimânim and chanted routinely in every Beit-ha-Kәnësët ha-Teimâni).
Yet, the uninitiated listener, lacking the ears to hear spiritual music, will hear only a primitive chant in a language most cannot understand. Even most Israeli Orthodox Jews cannot understand Teimâni chanting. To the spiritually discerning, however, like encoding sound on a light beam, Teimâni chanting of Tәhilim encodes the unhearable music of the eternal non-dimensional Realm of the Singularity, from Har Sinai and Dâwid ha-Mëlëkh, in the audible spectrum of sound waves. Just as there is a mathematical logic to the harmony of music there is a mathematical logic to the inaudible harmony of spiritual music, which can only be perceived by the nëphësh in the Ruakh ha-Qodësh (realizing that Qodësh is defined by Torâh). Indeed, even among the Teimâni who chant Tәhilim each week, few have learned to hear this eternal music. As Ribi Yәhoshua declared, "He who has ears to hear, let him hear."
Only the Mâshiakh could have done these things.
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![Ossuary DF-11 (rear panel, inscription - charcoal): Shimon [Keipha] Bar-Yonah](Sukkah03Pix/OssDF-11 Shimon Bar-Yonah nx 655x526.jpg "Ossuary DF-11 (rear panel, inscription - charcoal): Shimon [Keipha] Bar-Yonah")
![Ossuary DF-11 (rear panel, inscription - charcoal, enhanced: Shimon [Keipha] Bar-Yonah](Sukkah03Pix/OssDF-11 Shimon Bar-Yonah nxm 655x526.jpg "Ossuary DF-11 (rear panel, inscription - charcoal, enhanced): Shimon [Keipha] Bar-Yonah (charcoal)")
