הערב רב ועמלקים שדים רוחין ולוין ועל כשרות השחיטה והניקור באנגלית- גילויים נפלאים מהמגיד

 גילויים נפלאים מאוד ,שיעור על הערב רב ועמלקים שדים רוחין ולוין ועל כשרות השחיטה והניקור באנגלית: 

 

 

 

 

להורדת השיעור, על הערב רב, וכשרות השחיטה והניקור  לחץ על הקישורים הבאים: 

Roshei Tevos , 5772

Shnei HaLuchot

Shnei HaLuchot

טבלאות היסטוריה-סיון התשעב

“CALENDAR OF THE ANCIENT OF DAYS”

The challenge of communication in our day
Consider the following scenario. How in this amazing period called the birthpangs of Moshiach can the representatives of the Jewish people go about proclaiming the unity of Hashem to the constantly dwindling assimilated Jewish remnant in the nations? For one thing, even the definition of a Jew grows greyer and greyer with every passing day. If your message takes too long to tell; if you can’t win your audience over in the first 30 seconds; if you need more than 140 print characters, forget it! If the message does not tantalize the senses, and is not different from anything else our audience has seen before, who is going to stop and hear?

Moshe needed a burning bush, and the leaders of Israel with whom Moshe convened before the Exodus evidently needed the supernatural signs of blood, the rod turning into the snake, and the hand turning leprous. The great challenge of our kiruv professionals is to attract attention in a world where even the reality of the Twin Towers attack was initially questioned by many of the populace. All the more so, one claiming that all of history arose from the Torah of Israel will meet with initial scepticism unless supported by compelling supernatural evidence.

The goal of the project envisioned here

The ambitious goal of this work is no less than a unique and compelling combination of Torah with History (“Historah”) presented according to the criteria described above. Further edits of the table of 150 cells with their Roshei Taivos messages hopefully will “penetrate the radar” of 21^st Century society, being understandable by the most assimilated and plain Jew.

The task is far easier in Eretz Yisrael where more than 5 million people speak Lashon HaKodesh already. The Zohar HaKodesh prefixes much of its contents: “Come and see” – תא חזי)). With attractive colorful presentation, iy”h the reader will quickly grasp the meaning of the messages of the Roshei Taivos and their connection to the history of Israel in Galus.

Rectification of the Generations of the Flood and the Dispersion

Rav Tzaddok HaKohen from Lublin taught that the souls of the generations of the Flood of Noach and the Dispersion would be reincarnated in the final generation before the Geula. If truly our generation is the one spoken about by the sage Rav Tzaddok, today we have a unique opportunity to effect a tikkun for those dark early periods of the earth’s history. By using the electronic media, that infamous tool of the Sitra Achra in our generation, the goal of this project is to proclaim in every language of the world, “There is no other but Him!” (אין כלל … מלבדו)

The repercussions of this work in the Lower and Upper Worlds will iy”h be great beyond description!

Messages of the Roshei Tevos

Incorporating fifty words (“arks”) [i]in the Ten Sefiros for the redemption of the world

**Important Note: The Hebrew text of these messages is derived solely from the Roshei Tevos of an acrostic on a “ten-base” selection of chosen Torah sources**

CALENDAR OF THE ANCIENT OF DAYS

לוח אתיק הימים

“Yisroel, Oraisa v’Kodesh Boruch Hu Chad” (Zohar HaKodesh)[ii]

English Translation incorporating Commentary	Original Hebrew Message	Sefira	Years in Historical Timeline
v     “Abba” (Adam haRishon) and his “Imma” (the Schechina)become “wanderers” on the earth—the inception of “exile”…v     For from this time, Adam’s transgression becomes publicly known.v     We are exhorted to learn the hallmarks of faith and the Schechina (designated by “honor” or“kavod”)	אבא ואמו כנד אך בו און אדם אלף "אמן" ואלף "כבוד"	כתר (כולל גמטריה 131 וסה"כ 11 תבות)	2001–2400
Lot’s descendants (the Ammonite and Moabite nations) are likened to a buzzing fly freed from its confinement…	לוט זבוב (שנ)חלץ	חכמה (כולל גמטריה 190 וסה"כ 3 תבות)	2401–2800
But subsequently Baal (a predominant deity of ancient Israel’s enemies) suffers a great blow.	וכאב בעל כלו	בינה (כולל גמטריה 187 וסה"כ 3 תבות)	2801–3200
The chason (collective tribes of Israel) betrothed to his “first love,” the Schechina kallah, is unfaithful to his covenant with God (marriage agreement), and suffers exile from Eretz Yisrael before their wedding…	מכר זווג כלה	גדולה-חסד (כולל גמטריה 337 וסה"כ 3 תבות)	3201-3600
On account of the treachery of her betrothed, the Schechina herself is sent into exile, separated from the children of Israel by “an iron wall.” But a trace of her former glory can be found at the Western Wall, the last remnant of the Second Temple. (The meaning of letters “Shin” and “Alef” is explained in the accompanying commentary)…	גלות כבוד— "שו"! כתל וו בגד—"שו"!	גבורה (כולל גמטריה 777 וסה"כ 7 תבות)	3601-4000 (159 BCE–240 CE)
The Schechina is now a widow, and a barren woman suffering the pangs of grief while she cries for her “stillborn” children.	ואבלות שכול	תפארת (כולל גמטריה 801 וסה"כ 2 תבות)	4001–4400 (241–640 CE)
Determine a Rabbinical Responsa: “Was Laban indeed a deceiver?” For our study: a comparison of Laban the deceiver, with Seth, the descendant of Adam, and foundation of the world.	שו"ת לבן כוזב? לבן כוזב (א)ו שת?	נצח (כולל גמטריה 823 וסה"כ 7 תבות)	4401–4800 (641–1040 CE)
Three things command our attention: On the side of the Sitra Achra, the mask disguising a preying wolf and the place of departed spirits; [iii]on the side of the Side of Holiness, hyssop (which we can relate to the Torah of the leprosy-stricken metzora)	שאלה (מ)סוה, אזוב והא (מ)סוה של זאב	הוד (כולל גמטריה 423 וסה"כ 7 תבות)	4801–5200 (1041–1440 CE)
The Patriarch Fathers of Israel perceived the Schechina…	עלי חזו אבות	יסוד (כולל גמטריה 540 וסה"כ 3 תבות)	5201–5600 (1441–1840 CE)
But the last generation is marked by a blemish—Is it not inherited from the generation of the Dispersion?	ואז לא מום בבל?	מלכות (כולל גמטריה 165 וסה"כ 4 תבות)	5601–6000 (1841–2240 CE)

 

 

Learn a teaching concerning the “Seventy” [the Seventy Nations of the Goyim descended from the flood]: thethe world is darkened by an all-encompassing cloud of deception [signified by the Hebrew letter “Alef” (denier of the fundamental principles of faith]. (כופר בעיקר) Because the light of Torah is concealed from the world, Israel, the Almighty’s flock, the Chosen Nation, daily is threatened with extinction by Seventy Wolves. And now come on the scene a “powerful pair” (their identity yet to be revealed)… Also, a “pure” goat, exuding pride

אלף "ע" זווג כזאב אך בא זוג עוז ובא עז גא וזך

כתר שבכתר חכמה שבחכמה וכו' (כולל גמטריה 123 וסה"כ 8 תבות)

2001–6000 (תקופה התורה ותקופה המיח)

 

[1] Total the number of "תבות" shown for each Sefira in the column “Sefirot” of this table.

II One perspective on this table is to view the messages of the Roshei Tevos in context of the Schechina and HaKaddosh Boruch Hu; the history of Israel in each 400 year period in context of “Yisroel”; the parshios of the Torah relating to each Sefira from the accompanying Excel file in the context of “Oraisa.”

III Significantly the Gematria of  413on "סוה ושאלה"  is equivalent (within the permissible variation of one) to the gematria of ישו  ומחמד  (gematria of 414). Refer to the commentary of Rav Chaim Vital on את והב  (פרשת חקת 21:14)

IVSignificantly the Gematria of  413on "סוה ושאלה"  is equivalent (within the permissible variation of one) to the gematria of ישו  ומחמד  (gematria of 414). Refer to the commentary of Rav Chaim Vital on את והב  (פרשת חקת 21:14)

 

Commentary on the Roshei Tevos of History—containing the Roots of Moshiach of Israel, and false Messiah of the Sitra Achra (side of impurity)

“The Root of the Root—it is Ka-Ruth”

"השורש שראש זה כ-רות"

פרוש קצר על הראשי תיבות של היסטוריה

Sefira of Keter—Age of Laban (200–2400)

• אבא ואמו כנד
• אך בו און אדם

אלף "אמן" ואלף "כבוד"

v     “Abba” (Adam haRishon) and his “Imma” (the Schechina) become “wanderers” on the earth—the inception of “exile”…

v     For from this time, Adam’s transgression becomes publicly known.

We are exhorted to learn the hallmarks of faith and the Schechina (designated by “honor” or“kavod”)

Sefira of Chochmah—Age of Eglon (2401–2800)

לוט זבוב (שנ)חלץ

Lot’s descendants (the Ammonite and Moabite nations) are likened to a buzzing fly freed from its confinement…

 

Sefira of Binah—Age of Zerach (2801–3200)

וכאב בעל כלו

But subsequently Baal (a predominant deity of ancient Israel’s enemies) suffers a great blow.

Sefira of Chesed—Age of Haman (3201–3600)

מכר זווג כלה

The chason (collective tribes of Israel) betrothed to his “first love,” the Schechina kallah, is unfaithful, and suffers exile from Eretz Yisrael before their wedding…

Sefira of Gevurah—Age of Caligula (Gaius) (3601–4000)

• גלות כבוד— "שו"!
• כתל וו בגד—"שו"!
• On account of the treachery of her children, the Schechina herself is sent into exile, separated from them by “an iron wall.” But a trace of her former glory can be found at the Western Wall, the last remnant of the Second Temple. (The meaning of letters “Shin” and “Vov” will be explained IY”H in a forthcoming commentary. But one meaning is a remez to the false Messiah of the Sitra Achra.)…

 

Sefira of Tiferet—Age of German tribes (4001–4400)

ואבלות שכול

The Schechina is now a barren woman suffering the pangs of grief, crying for her stillborn children. [Huns, Goths,

Vandals]

Sefira of Netzach—Age of Islamic Caliph (4401–4800)

• שו"ת לבן כוזב?

לבן כוזב (א)ו שת?

Determine a Rabbinical Responsa (based upon record in the Pesach Haggada): “Was Laban indeed a deceiver?” For our study: a comparison of Laban the deceiver, with Seth, the descendant of Adam.

It’s noteworthy that the second Islamic caliphate, the Abbasids, had its origins in the same locality where Avraham Aveinu made converts to the One God, Haran (Harran), which is located in modern Turkey. Marwan mobilized his troops from Harran and advanced toward Iraq. In January of 750 the two forces met in the Battle of the Zab, and the Umayyads [first Islamic Caliphate] were defeated.  The Islamic Golden Age was inaugurated by the middle of the 8th century with the ascension of the Abbasid Caliphate and the transfer of the capital from Damascus to Baghdad.[7] (Wikipedia article, “Asbbasid Caliphate”

Sefira of Hod—Age of Gregory IX (4801–5200)

• שאלה (מ)סוה, אזוב

והא (מ)סוה של זאב

Three things command our attention: On the side of the Sitra Achra, the mask disguising a preying wolf and the place of departed spirits; [iv]on the side of the Side of Holiness, hyssop (which we relate to the Torah of the para adamah)

Sefira of Yesod—Age of Boged Chelminicki (5201–5600)

עלי חזו אבות

The Patriarch Fathers of Israel perceived the Schechina…

Sefira of Malchut—Age of ? (5601–6000)

ואז לא מום בבל?

But (transliterated “Oslo”) [the last generation] is marked by a blemish—Is it not inherited from the generation of the Dispersion?

Keter on Keter, Chochmah on Chochmah, etc.

• אלף "ע" זווג כזאב

אך בא זוג עוז

• ובא עז גא וזך

Learn a teaching concerning the “Seventy” [the Seventy Nations of the Goyim descended from the flood]: thethe world is darkened by an all-encompassing cloud of deception [signified by the Hebrew letter “Alef” (denier of the fundamental principles of faith]. (כופר בעיקר)

Because the light of Torah is concealed from the world, Israel, the Almighty’s flock, the Chosen Nation, daily is threatened with extinction by Seventy Wolves.

 And now come on the scene a “powerful pair” (their identity yet to be revealed)…

Also, a “pure” goat, exuding pride.

Selection of other connections with Ten Sefiros

שנות ספירת גבורה	שנות ספירת גדולה-חסד	שנות ספירת בינה	שנות ספירת חכמה	שנות ספירת כתר	צוהר של ברכה ואור
3601 – 4000	3201-3600	2801 – 3200	2401 – 2800	2001-2400	תקופת ארבע שנה
תחת רועה ישראל יצחק אבינו	תחת רועה ישראל אברהם אבינו				השבע רועי ישראל
מזל תמוז	מזל מר חשון	מזל אייר	מזל טבת	מזל ניסן	מזלות לפי כל ספירה
שמעון	ראובן	זבולן	יששכר	יהודה	השבטים לפי צורת המרכבה
קליגלה	המן	זרח	אגלון	לבן	מלכים של הסטרא אחרא
יון ורומה	בבל ופרס	גלוי עריות	עבודה זרה	רצח	תאור של הסטרא אחרא

 

 

 

ספירת מלכות 5601 – 6000	שנות ספירת יסוד 5201 – 5600	שנות ספירת הוד 4801 – 5200	שנות ספירת נצח 4401 – 4800	שנות ספירת תפארת 4001-4400	תקופת ארבע שנה
תחת רועה ישראל דוד המלך	תחת רועה ישראל יוסף הצדיק	תחת רועה ישראל אהרן כהן גדול	תחת רועה ישראל משה רבינו	תחת רועה ישראל יעקב אבינו	השבע רועי ישראל
מזל מנחם אב ואדר	מזל תשרי	מזל סיון ושבט	מזל כסלו	מזל אלול	מזלות לפי כל ספירה
אשר ונתתלי	דן	בנימין	אפרים ומנשה	גד	השבטים לפי צורת המרכבה
שלא יתקיים בס"ד	בגד חלמניקי	האפיפיור גרגורי השלישי	הח'ליף	שלוש שבטי גרמניה	מלכים של הסטרא אחרא
המלכות עלמית השלישית (“The Third Reich”) (תיקון רצח)	המלכות עלמית השניה (תיקון עבודה זרה)	המלכות עלמית הראשונה (תיקון גלוי עריות)	הח'ליף	מלכות נוצרות הרומאית	תאור של הסטרא אחרא

 

Tikun ha’Galut תקון הגלות

לפני קריאת התיקון, צריך לקרוא את פתיחת אליהו (שמופיע בסידור נוסח ספרדי)

(1)  עשרת ניסיונות אברהם אבינו לפי הרמב"מ

 

(2)  עשר מאמרות בראשית

 

(3)  העשר מכות מצריים

 

(4)  עשרת דברות

 

 

(5)  עשר ספירות

 

(6)  י'ב מזלות

 

 

(7)  עשר זכירות לפי החיד"א

 

(8)  תהלים קמח

 

 

(9)  תיקון כללי לפי רבי נחמן מברסלב

(10)                     תהלים ק'נ

 

 

 

The King and the Queen

Source, “Zohar ha’Kodesh, Ki Tisa”[1]

The words, “You will return to God your Lord” [2]do not refer to the “end of days,” as the simple meaning of the verse seems to be, as if the people of Israel would not do teshuvah until that time! Come and see how much love the Holy One has showed for Israel regarding this matter!

I will explain with an allegory. This is like a king who had an only son, and loved him with a love stemming from the soul. Out of his love, the King entrusted his son to his wife, the Queen, so that she raise him and teach him to adopt righteous behavior.

One day, the son sinned against his father. His father came and chastised him, but eventually he forgave his son for this transgression. Again, the son sinned against his father, as on the previous occasion. In his anger, the father then threw his son out of the palace.

Instead of walking on the path of truth, and becoming righteous so that his father, the King would hear that his son had mended his ways and as a result, wish to have him come back home, what did the King’s son do? He said to himself: “Since I have left my father’s palace, from now on I will do everything I want.” What did the King’s son do then? He visited prostitutes and became defiled by their impurity, staying constantly in their company.

Each day, his mother, the Queen, would ask for news of her son, and she would become aware that her son had been involved with prostitutes.  Thus she would cry and lament over her son.

One day, the King came to see her and saw her crying. “Why are you crying?” he asked.

“How can I not cry, when our son is far from the King’s palace! Not only am I sad that he is far away from the palace, but worse still, he is in the company of prostitutes!”

The Queen burst into tears, and begged the King to bring their son back home. The king exclaimed: “I will bring him back for your sake, but know that I hold you responsible for him.”

The Queen replied: “Of course I am responsible for him. I take upon myself to chastise him so that he stops transgressing.”

The King said: “Since our son is dwelling in a brothel, there is no point going and getting him in the daytime, in public sight, because it would be shameful for us to go to a house of prostitutes. If he had not sullied himself and profaned my honor, I myself would have gone with my entire army to deliver him, giving him all sorts of honors, to the sound of trumpets and fanfare. I would have used weapons of all kinds to help him from the right side, as well as from the left. Then all the people would be in awe of his greatness, and the entire world would realize that he is the king’s son. But now that he has sullied my honor, let him return in concealment so that the world will not know.”

After the King’s son had returned to his father, the King gave him to his mother to guard him. But after a few days, the son went back to his old ways and sinned again. What did the King do then? He removed both his son and his wife from his palace.

The king said: “Let them both leave and suffer together the hardships of exile. Since they will be suffering together, I know my son will fully repent, for his mother will protect him from falling further.”

Editor’s note

The King exiled the Israelites into Egypt. Through the hardships of the bondage in Egypt, the impure aspects of their spiritual makeup were refined over and over again. It was only after their exile that they became a holy nation whose potential closeness to God as a people was appreciated. In order to get his first-born, Israel, out of Egypt, the holy King of the story went with all his army and forces. He then brought His son into the palace. The son remained in the “palace” for a long time.

This [palace] refers to the time when the Israelites finally entered the Land of Israel. In the time of the judges, however, Israel sinned again, and God reproved them by means of His prophets. Since Israel continued to violate the covenant, it is written:[3] “God’s anger blazed against Israel, and He delivered them into the hands of oppressors.” Later still, in the time of the First Temple, Israel sinned as they had done before. The Holy One then sent them into exile to Babylon together with the Shechina. In the Book of Isaiah[4] there is a verse in which Hashem says to Israel: “Because of you shalachti—I sent to Babylon.” But the object of the sentence—whom He sent—is not specified. Rabbi Shalom Buzaglo, a foremost commentator of the Zohar who lived over two centuries ago, [5]explains the Divine message: “So that you will have some peace of mind, and not think that I have forgotten you, I sent the Shechina with you.” At that time, the Shechina still acted as Israel’s Defender.

The Zohar then asks:

What did Israel do in the Babylonian exile? When they saw themselves dispersed in Babylon they became assimilated with the gentiles; they married gentile women and issued children from them.

Seeing Israel’s dissolute behavior, the Holy One said: “Since My son Israel has sullied himself in this manner, let him return home on his own. He has profaned My honor and does not deserve My going to rescue him with sings and miracles as when Israel left Egypt.”

The Israelites returned from Babylon without the Divine help they would have received in other circumstances, without signs and wonders, but in separate groups, tired and afflicted with poverty. They returned to the king’s palace—namely the Land of Israel—in shame, and the holy Shechina declared Herself responsible for them.

The Jewish exiles returned to the Land of Israel in shame

The Talmudic sages say:[6] “The Israelites would have been worthy of having a miracle performed for them in the days of Ezra, as had happened in the days of Joshua, when they entered victoriously into the Land. However, sin caused the miracle to be withheld.”

The Zohar continues:

In the Second Temple period, the Israelites sinned again as they had done in the past. What did the Holy One do? He said: “From now on, the Shechina will suffer many afflictions together with Her children. As the verse says, “Your mother was sent away because of your transgressions.”[7]

Toldos Yeshu

 

Toldot Yeshu

This is a derogatory version of the life of Jesus, growing out of the response of the Jewish community to Christianity. The tradition presented here is most commonly dated to approximately the 6th century CE. The text it self is closer to the 14th c. There is no scholarly consensus on to what extent the text might be a direct parody of a now lost gospel. H.J. Schonfield argued that it was so closely connected to the Gospel of the Hebrews that he attempted to reconstruct that lost work from the

 

Text from Goldstein, Jesus in the Jewish Tradition, pp. 148-154. Most of the notes are mine, but they are clearly marked ([G] = Goldstein, [AH] = me)

 

Toldot. There is not just one version of the story, and I have not found Goldstein vorlage on line, but there seems to be a version in Hebrew here.

In the year 3671[1] in the days of King Jannaeus, a great misfortune befell Israel, when there arose a certain disreputable man of the tribe of Judah, whose name was Joseph Pandera. He lived at Bethlehem, in Judah.

 

Near his house dwelt a widow and her lovely and chaste daughter named Miriam. Miriam was betrothed to Yohanan, of the royal house of David, a man learned in the Torah and God-fearing.

 

At the close of a certain Sabbath, Joseph Pandera, attractive and like a warrior in appearance, having gazed lustfully upon Miriam, knocked upon the door of her room and betrayed her by pretending that he was her betrothed husband, Yohanan. Even so, she was amazed at this improper conduct and submitted only against her will.

 

Thereafter, when Yohanan came to her, Miriam expressed astonishment at behavior so foreign to his character. It was thus that they both came to know the crime of Joseph Pandera and the terrible mistake on the part of Miriam. Whereupon Yohanan went to Rabban Shimeon ben Shetah and related to him the tragic seduction. Lacking witnesses required for the punishment of Joseph Pandera, and Miriam being with child, Yohanan left for Babylonia.[2]

 

Miriam gave birth to a son and named him Yehoshua, after her brother. This name later deteriorated to Yeshu. On the eighth day he was circumcised. When he was old enough the lad was taken by Miriam to the house of study to be instructed in the Jewish tradition.

 

One day Yeshu walked in front of the Sages with his head uncovered, showing shameful disrespect. At this, the discussion arose as to whether this behavior did not truly indicate that Yeshu was an illegitimate child and the son of a niddah[3]. Moreover, the story tells that while the rabbis were discussing the Tractate Nezikin, he gave his own impudent interpretation of the law and in an ensuing debate he held that Moses could not be the greatest of the prophets if he had to receive counsel from Jethro. This led to further inquiry as to the antecedents of Yeshu, and it was discovered through Rabban Shimeon ben Shetah that he was the illegitimate son of Joseph Pandera. Miriam admitted it.[4] After this became known, it was necessary for Yeshu to flee to Upper Galilee.

 

After King Jannaeus, his wife Helene[5] ruled over all Israel. In the Temple was to be found the Foundation Stone on which were engraved the letters of God's Ineffable Name. Whoever learned the secret of the Name and its use would be able to do whatever he wished. Therefore, the Sages took measures so that no one should gain this knowledge. Lions of brass were bound to two iron pillars at the gate of the place of burnt offerings. Should anyone enter and learn the Name, when he left the lions would roar at him and immediately the valuable secret would be forgotten.

 

Yeshu came and learned the letters of the Name; he wrote them upon the parchment which he placed in an open cut on his thigh and then drew the flesh over the parchment. As he left, the lions roared and he forgot the secret. But when he came to his house he reopened the cut in his flesh with a knife an lifted out the writing. Then he remembered and obtained the use of the letters.[6]

 

He gathered about himself three hundred and ten young men of Israel and accused those who spoke ill of his birth of being people who desired greatness and power for themselves. Yeshu proclaimed, "I am the Messiah; and concerning me Isaiah prophesied and said, 'Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.'" He quoted other messianic texts, insisting, "David my ancestor prophesied concerning me: 'The Lord said to me, thou art my son, this day have I begotten thee.'"

 

The insurgents with him replied that if Yeshu was the Messiah he should give them a convincing sign. They therefore, brought to him a lame man, who had never walked. Yeshu spoke over the man the letters of the Ineffable Name, and the leper was healed. Thereupon, they worshipped him as the Messiah, Son of the Highest.

 

When word of these happenings came to Jerusalem, the Sanhedrin decided to bring about the capture of Yeshu. They sent messengers, Annanui and Ahaziah, who, pretending to be his disciples, said that they brought him an invitation from the leaders of Jerusalem to visit them. Yeshu consented on condition the members of the Sanhedrin receive him as a lord. He started out toward Jerusalem and, arriving at Knob, acquired an ass on which he rode into Jerusalem, as a fulfillment of the prophecy of Zechariah.

 

The Sages bound him and led him before Queen Helene, with the accusation: "This man is a sorcerer and entices everyone." Yeshu replied, "The prophets long ago prophesied my coming: 'And there shall come forth a rod out of the stem of Jesse,' and I am he; but as for them, Scripture says 'Blessed is the man that walketh not in the counsel of the ungodly.'"

 

Queen Helene asked the Sages: "What he says, is it in your Torah?" They replied: "It is in our Torah, but it is not applicable to him, for it is in Scripture: 'And that prophet which shall presume to speak a word in my name, which I have not commanded him to speak or that shall speak in the name of other gods, even that prophet shall die.' He has not fulfilled the signs and conditions of the Messiah."

 

Yeshu spoke up: "Madam, I am the Messiah and I revive the dead." A dead body was brought in; he pronounced the letters of the Ineffable Name and the corpse came to life. The Queen was greatly moved and said: "This is a true sign." She reprimanded the Sages and sent them humiliated from her presence. Yeshu's dissident followers increased and there was controversy in Israel.

 

Yeshu went to Upper Galilee. the Sages came before the Queen, complaining that Yeshu practiced sorcery and was leading everyone astray. Therefore she sent Annanui and Ahaziah to fetch him.

 

The found him in Upper Galilee, proclaiming himself the Son of God. When they tried to take him there was a struggle, but Yeshu said to the men of Upper Galilee: "Wage no battle." He would prove himself by the power which came to him from his Father in heaven. He spoke the Ineffable Name over the birds of clay and they flew into the air. He spoke the same letters over a millstone that had been placed upon the waters. He sat in it and it floated like a boat. When they saw this the people marveled. At the behest of Yeshu, the emissaries departed and reported these wonders to the Queen. She trembled with astonishment.

 

Then the Sages selected a man named Judah Iskarioto and brought him to the Sanctuary where he learned the letters of the Ineffable Name as Yeshu had done.

 

When Yeshu was summoned before the queen, this time there were present also the Sages and Judah Iskarioto. Yeshu said: "It is spoken of me, 'I will ascend into heaven.'" He lifted his arms like the wings of an eagle and he flew between heaven and earth, to the amazement of everyone.

 

The elders asked Iskarioto to do likewise. He did, and flew toward heaven. Iskarioto attempted to force Yeshu down to earth but neither one of the two could prevail against the other for both had the use of the Ineffable Name. However, Iskarioto defiled Yeshu, so that they both lost their power and fell down to the earth, and in their condition of defilement the letters of the Ineffable Name escaped from them. Because of this deed of Judah they weep on the eve of the birth of Yeshu.

 

Yeshu was seized. His head was covered with a garment and he was smitten with pomegranate staves; but he could do nothing, for he no longer had the Ineffable Name.

 

Yeshu was taken prisoner to the synagogue of Tiberias, and they bound him to a pillar. To allay his thirst they gave him vinegar to drink. On his head they set a crown of thorns. There was strife and wrangling between the elders and the unrestrained followers of Yeshu, as a result of which the followers escaped with Yeshu to the region of Antioch[7]; there Yeshu remained until the eve of the Passover.

 

[8] Yeshu then resolved to go the Temple to acquire again the secret of the Name. That year the Passover came on a Sabbath day. On the eve of the Passover, Yeshu, accompanied by his disciples, came to Jerusalem riding upon an ass. Many bowed down before him. He entered the Temple with his three hundred and ten followers. One of them, Judah Iskarioto[9] apprised the Sages that Yeshu was to be found in the Temple, that the disciples had taken a vow by the Ten Commandments not to reveal his identity but that he would point him out by bowing to him. So it was done and Yeshu was seized. Asked his name, he replied to the question by several times giving the names Mattai, Nakki, Buni, Netzer, each time with a verse quoted by him and a counter-verse by the Sages.

 

Yeshu was put to death on the sixth hour on the eve of the Passover and of the Sabbath. When they tried to hang him on a tree it broke, for when he had possessed the power he had pronounced by the Ineffable Name that no tree should hold him. He had failed to pronounce the prohibition over the carob-stalk[10], for it was a plant more than a tree, and on it he was hanged until the hour for afternoon prayer, for it is written in Scripture, "His body shall not remain all night upon the tree." They buried him outside the city.

 

On the first day of the week his bold followers came to Queen Helene with the report that he who was slain was truly the Messiah and that he was not in his grave; he had ascended to heaven as he prophesied. Diligent search was made and he was not found in the grave where he had been buried. A gardener had taken him from the grave and had brought him into his garden and buried him in the sand over which the waters flowed into the garden.

 

Queen Helene demanded, on threat of a severe penalty, that the body of Yeshu be shown to her within a period of three days. There was a great distress. When the keeper of the garden saw Rabbi Tanhuma walking in the field and lamenting over the ultimatum of the Queen, the gardener related what he had done, in order that Yeshu's followers should not steal the body and then claim that he had ascended into heaven. The Sages removed the body, tied it to the tail of a horse and transported it to the Queen, with the words, "This is Yeshu who is said to have ascended to heaven." Realizing that Yeshu was a false prophet who enticed the people and led them astray, she mocked the followers but praised the Sages.

 

The disciples went out among the nations–three went to the mountains of Ararat, three to Armenia, three to Rome and three to the kingdoms buy the sea, They deluded the people, but ultimately they were slain.

 

The erring followers amongst Israel said: "You have slain the Messiah of the Lord." The Israelites answered: "You have believed in a false prophet." There was endless strife and discord for thirty years.

 

The Sages desired to separate from Israel those who continued to claim Yeshu as the Messiah, and they called upon a greatly learned man, Simeon Kepha, for help. Simeon went to Antioch, main city of the Nazarenes and proclaimed toe them: "I am the disciple of Yeshu. He has sent me to show you the way. I will give you a sign as Yeshu has done."

 

Simeon, having gained the secret of the Ineffable Name, healed a leper and a lame man by means of it and thus found acceptance as a true disciple. He told them that Yeshu was in heaven, at the right hand of his Father, in fulfillment of Psalm 110:1. He added that Yeshu desired that they separate themselves from the Jews and no longer follow their practices, as Isaiah had said, "Your new moons and your feasts my soul abhorreth." They were now to observe the first day of the week instead of the seventh, the Resurrection instead of the Passover, the Ascension into Heaven instead of the Feast of Weeks, the finding of the Cross instead of the New Year, the Feast of the Circumcision instead of the Day of Atonement, the New Year instead of Chanukah; they were to be indifferent with regard to circumcision and the dietary laws. Also they were to follow the teaching of turning the right if smitten on the left and the meek acceptance of suffering. All these new ordinances which Simeon Kepha (or Paul, as he was known to the Nazarenes) taught them were really meant to separate these Nazarenes from the people of Israel and to bring the internal strife to an end.

 

  [1] About 90, BC. [G] [2] Some traditions say 'Egypt'. [AH]

 

[3]

 

[4] In one version of this admission, she confesses that not only is Yeshu the product of an illicit union, but she was ritually unclean from menstruation at the time as well (Sexual contact even with a woman's husband is not lawful during, or, in Rabbinic law, for some time after, menstruation). [AH]

 

[5] Salome Alexandra. [G]

 

[6] Consistent, apparently, with the general tenor of Jewish criticism of Jesus' miracles going at least as far back as Celsus (2nd c.) this tradition does not deny Jesus' ability to perform miracles, accusing him instead of practicing magic. This version even accepts the divine origin of the miracles, attributing them to his misuse of the divine name, with its inherent powers. In the Alphabet of Ben Sira, Lilith is accused of the same crime, using the power of the name to escape from the Garden of Eden. [AH]

 

[7] Some traditions say 'Egypt'. [G]

 

[8] In a variation on the story, Judah is able to out-miracle Yeshu in the sign contest without defiling him. Yeshu is discredited and arrested, and, as in this story, his followers are able to break him free, but he still remembers the Ineffable Name. He escapes to Egypt in hopes of learning Egyptian magic as well (regarded as the best magic in the world). Judah comes to Egypt and infiltrates the disciples, posing as one himself. It is from this vantage point that he is able to cause Yeshu to forget the magical Name, resulting in the later's desire to return to Jerusalem and relearn it. Judah sends warning to the Sages, along with his plan to arrest him. [AH]

 

[9] Aramaic: Ga'isa. [G]

 

[10] Or cabbage stalk. [AH]

 

 

 

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