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Sukah Gimel, Mashiakh Cannot Contradict Tan''kh (Hut, Booth or Exhibit #3)
1st Century Judaism
Poses Logical Dilemma
For Displacement Theologies
(Including Messianic "Judaism")
Burning Issues Surrounding the MashiakhMâ•shiakh of Ta•na"kh Subverts Ta•na"kh to be the Mâ•shiakh?
Burning Issues: The Mâ•shiakh. Update: 2008.02.29
Roman ruins over Jewish ruins of Beit K'nesset in which Ribi Yehoshua taught, K'far Nakhum
Click to enlargePâ•qid Yi•rᵊmᵊyâhu & Yâ•eil standing in the ruins built atop the Beit ha-kᵊnësët in which Ribi Yᵊho•shua taught, in Kᵊphar Na•khum.
Rainbow Rule
"Gabriel's Vision" Stone
Pre-C.E. "Suffering Mâ•shiakh" at Qum•rân
''Gabriel's Vision'' Stone
Click to enlarge" "Stone

1 meter tall, text written in ink, a combination unknown elsewhere. It's provenance is unknown but is dated, based on linguistic considerations, from B.C.E. 1st century to 1st century C.E.

Prof. , in his work on the " " Stone, and in his book, "In the Footsteps of the Mashiakh," shows that the perceived formula of the "suffering Mâ•shiakh" and "an almost divine Mâ•shiakh" [emphasis mine], are first found "within the framework of the Qum•rân faction; which was also the faction that lived in very profound Messianic tension." ("" [translated from Hebrew], Israeli Educational Channel 23, broadcast 2011.08.09).

Yet, the sole basis for the Christian Διαθηκη Καινη (NT) claim that Jesus, the 4th century Roman Christian Hellenized makeover image produced by the Church, is a Jewish messiah can only derive from the Ta•na"kh. Yet, the Ta•na"kh states (Dᵊvâr•im 13:1-6) that anyone who adds a new, superseding displacement book or advocates turning away from keeping the mitz•wot of --, which is Tor•âh, is an evil false prophet, a priori a servant of Sâ•tân—an "antichrist."

All of the historical documentation confirms the post-135 C.E. Christian Διαθηκη Καινη (NT) claim that Jesus taught the replacement of Tor•âh 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 Yᵊho•shua staunchly advocated and zealously taught the principles of Dᵊvâr•im 13:2-6 (see The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English) ) as he fulfilled the prophecies (see Messianic Issues) of the Mâ•shiakh Bën-Yo•seiph, thereby, according to Ram•ba"m, making it the Ha•lâkh•âh, a mi•tzᵊwâh, to follow Ribi Yᵊho•shua as the Mâ•shiakh (see citation in "What does the Mâ•shiakh Do? Why Follow Ribi Yᵊho•shua?" in Who Are The Nᵊtzarim? Live-Link (WAN)).

Thus, Jesus and, lᵊ-havdil, Ribi Yᵊho•shua are mutually contradictory and exclusive opposites. Confusing the Christian idol (Jesus) with, lᵊ-ha•vᵊdil, a Tor•âh-teaching Ribi is irresponsible slander.

While there is no evidence – at all – that the historical Pᵊrush•i 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 Yᵊru•shâ•layim, identified beyond reasonable doubt and are stored in Israeli museums and warehouses of the Israel Antiquities Authority (IAA).

Rainbow Rule

Talpiot Tomb Complex

Talpiot Tomb Entrance
Click to enlargeEntrance to the Talpiot Tomb Complex (ca. 1980). Since reburied, covered with concrete slab directly above entrance (photo at right).
Talpiot Tomb Today
Click to enlargeCover above entrance to Talpiot Tomb Complex (photo at left)
Burning Issues Surrounding Talpiot Tomb Complex
Burning Issues Surrounding Talpiot Tomb Complex
Updated: 2008.04.27
Ossuary (facade): Yeshua Bar-Yehoseiph
Ossuary (rear panel, inscription): Yeshua Bar-Yehoseiph
Ossuary (rear panel, inscription): Yeshua Bar-Yehoseiph, enhanced
Ossuary IAA 80-503, Rahmani #704, p. 223, inscribed.


Burning Issues: Yeshua OssuaryBurning Issues:
Yᵊshua Ossuary
Update: 2008.03.04
Ossuary (facade): Mariamenou/Mara
Ossuary (rear panel): Mariamenou/Mara
Ossuary (rear panel, inscription): Mariamenou/Mara
Ossuary (rear panel, inscription enhanced): Mariamenou/Mara
Ossuary IAA 80-500, Rahmani #701 p. 222b-223a, inscribed:


"Μαριαμηνου/Μαρα"
(Greek). See also Mariam and Mara.
Burning Issues: Mariame OssuaryBurning Issues:
Mariamænou/Mara Ossuary
Update: 2008.03.04
Ossuary (facade): Yehudah Bar-Yeshua
Ossuary (rear panel, inscription): Yehudah Bar-Yeshua

Ossuary IAA 80-501, Rahmani #702 p. 223a, inscribed

Ossuary (rear panel, inscription): Maryah Ossuary IAA 80-505, Rahmani #706 p. 223b, 224a, inscription:

(Ma•rᵊyâh, Aramaic).
Ossuary (facade): Yaaqov Bar-Yoseiph
Ossuary (rear panel): Yaaqov Bar-Yoseiph
Ossuary (rear panel, inscription): Yaaqov Bar-Yoseiph

Ossuary IAA 80-509 was cataloged, along with the other nine, at the Rock­e­feller Museum by Dr. Joe Zias, the chief anthro­polo­gist for the IAA in 1980. Rahmani assign­ed no # since ossuary was al­ready lost, there­fore not cata­log­ed by Rahmani.


[ [


Burning Issues: Yaaqov OssuaryBurning Issues:
Ya•aqov Ossuary
Update: 2008.03.04
Ossuary (rear panel): Yoseih
Ossuary (rear panel, inscription): Yoseih
Ossuary IAA 80-504, Rahmani #705 p. 223b, inscription:

Ιωση, documented in β and the Pᵊshitᵊ•tâ mss. of NHM 27.56. In some later mss., it is also found in NHM 13.55.

Ιωση is never confused in NHM with Ioseiph his father nor with Ioseiph of Rantis.

Ossuary (rear panel): Matyah
Ossuary (rear panel, inscription): Matyah
Ossuary IAA 80-502, Rahmani #703 p. 223a, inscription:



Rainbow Rule

Har ha-Zeit•im Tomb Complex

Netzarim Tombs On Har Zeitim (Mt. of Olives)
Nᵊtzâr•im Tombs: Har ha-Zeit•im (not Rome)

where ossuary inscribed "Mâ•rᵊt•âh and Ma•rᵊyâh" was found

where ossuary inscribed Shim•on ["Keiphâ"] Bar-Yonâh was found


Ossuary DF-11 (rear panel): Shimon 'Keipha' Bar-Yonah, charcoal Ossuary DF-11 (rear panel)
Inscription Ossuary DF-11 (rear panel, inscription - charcoal): Shimon [Keipha] Bar-Yonah
Inscription enhancedOssuary DF-11 (rear panel, inscription - charcoal, enhanced: Shimon [Keipha] Bar-Yonah
Ossuary DF-11 charcoal inscription:

(also called "Keiphâ" in Aramaic; located in the Har ha-Zeit•im Tomb Complex
Ossuary DF-27 in situ: Martah u-Maryah Ossuary DF-27 in situ
Inscription Ossuary DF-27 (rear panel, inscription) Martah u-Maryah
Inscription clarifiedOssuary DF-27 (rear panel, inscription - enhanced): Martah u-Maryah
Ossuary DF-27 inscription:

located in Har ha-Zeit•im Tombs (in custody of "Dominus Flevit.")
is a Hebrew spelling of the Aramaic title , while is the Hebrew from. These were transliterated into Hellenist (Greek): Μαρια, which is a Greek variant of Μαριαμ.

This woman was known in Hebrew as and in Aramaic as .

indicates that the woman in the ossuary was known both in Hebrew and Aramaic, as well as among Hellenists (Μαρια or Μαριαμ) respectively. Being trilingual was apparently de rigueur after the crucifixion, and their (despised, foreign, Hellenist, Roman-occupier) Greek was almost certainly very poor (see 30-99 C.E. section of History Museum).

Rainbow Rule
Two Core Principles Originated By Ribi Yᵊho•shua

In addition to the reasons for following Ribi Yᵊho•shua cited in WAN Live-Link Technology, and that it is a mi•tzᵊwâh of Ha•lâkh•âh, Ribi Yᵊho•shua taught two revolutionary interpretations that later enabled Rab•ân Shim•on Bar Yo•khai (Rashb"i) to play an important role in preserving the rational method of interpreting Ha•lâkh•âh, thus making a great contribution to preserving Jews and Judaism through the loss of the Beit ha-Mi•qᵊdâsh:

  1. " Has Arrived – Within Us" – Before -- revealed it to His Mâ•shiakh, Ribi Yᵊho•shua — who was the first to reveal it to Israel, the Shᵊkhin•âh was perceived exclusively as a manifestation of a distant Creator, Who was known directly, on a personal basis, only by Mosh•ëh. Ribi Yᵊho•shua was the first to reveal the revolutionary teaching that the Creator, in the form of the Shᵊkhin•âh (also called the Ruakh ha-Qodësh), would dwell in the heart of a Tor•âhꞋ -practicing Jew (or geir). This is discussed at greater length in pâ•râsh•at wa-Yei•shëv, which is presented in our virtual Beit ha-Kᵊnësët in NQ each year.

  2. "Purification from corpse impurity was possible as long as there was sin-offering water [mei nidâh]. Some of the ashes of the [ ] were distributed to each of the priestly courses (mi•shᵊmâr•otMa•sëkët Pâr•âh 3.11) and Israelites were sprinkled with it (To•sëphᵊtâ, ibid., 3.14)... With the cessation of [mei nidâh] all Israel are assumed to have incurred corpse impurity..." ("Purity and Impurity," Ency. Jud., 13.1413).

    Thus, for mainstream Jews, there is no ki•pur adequate to purify the mainstream Jew to a state of Qodësh sufficiently kâ•sheir to enable communing with ha-Qâ•dosh, bâ•rukh 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 Qodësh commanded in Tor•âhꞋ  and required to commune with ha-Qâ•dosh, bâ•rukh hu. It would also be self-contradicting of -- to render impossible the mi•tzᵊwâh:

    "Be qodësh for I am qodësh"

    (wa-Yi•qᵊr•â 11.44-45; 19.2; 20.7; 21.8)

    also making it impossible to keep the mi•tzᵊwâh (wa-Yi•qᵊr•â 10.10) lᵊ-ha•vᵊdil – it's impossible lᵊ-ha•vᵊdil between two alikes, whether two profanes or two contaminateds; yet, this is a prerequisite to become a goy Qodësh (Shᵊm•ot 19.6).

    This would also contradict the promises of Tor•âhꞋ  that -- would never leave Israel estranged from Him. Consequently, mainstream Jews aren't keeping Tor•âhꞋ  non-selectively and in its entirety — and need to make tᵊshuv•âh to begin doing so. But how???

    Ribi Yᵊho•shua realized this same problem in his day. As a consequence of the pervasive Hellenization resulting from Roman occupation and assimilation of the Hellenist-Tzᵊdoq•im Ko•hein -Rësha ("Wicked Priest"), and his subordinate Hellenist-Tzᵊdoq•im ko•han•im collaborating with the Roman occupiers, he realized that none of these "Wicked Priests" qualified to officiate the offering of an unblemished sacrifice – which was required for ki•pur.

    Thus, Ribi Yᵊho•shua became the first to teach the revolutionary principle that the animal sacrifices associated with ki•pur, cited in Tor•âhꞋ , are merely the ta•vᵊn•it, symbolizing the provision of --; not, in themselves, the actual vehicle of ki•pur. In other words, neither the animal nor its blood actually provided more than a symbolization of the means of ki•pur; the animal and its blood was merely the earthly tavnit used to illustrate and symbolize, the actual ki•pur, which can only be a provision that derives from the khein of --, which He bestowed according to the conditions He set forth in His Tor•âhꞋ .

    The importance of this revolutionary revelation is that the provision of ki•pur resulting directly from the khein of -- didn't depend on the priesthood, the priests or even the Beit ha-Mi•qᵊdâsh. It was Ribi Yᵊho•shua's revolutionary insight, revealed to the Mâ•shiakh by --, that subsequently enabled Rab•ân Shim•on Bar Yo•khai (Rashb"i) to preserve Jews and Judaism through the loss of the Beit ha-Mi•qᵊdâsh.

    This was the first introduction in Judaic history of the idea of complete and comprehensive ki•pur independent of the sacrifices, ko•han•im and Beit ha-Mi•qᵊdâsh – originated by Ribi Yᵊho•shua. It is, therefore, directly because of Ribi Yᵊho•shua, the Mâ•shiakh, that Judaism survived after the destruction of the Beit ha-Mi•qᵊdâsh!

Rainbow Rule
What was it that Ribi Yᵊho•shua changed in the world?

Did Ribi Yᵊho•shua 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 Mâ•shiakh Bën-Yo•seiph, 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 Mâ•shiakh, because he is part of --'s grand plan for Yi•sᵊrâ•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 Mâ•shiakh Bën-Dâ•wid of Yᵊkhëz•qeil 34.22-31; 37.21-28.

Tor•âh requires compliance with many mi•tzᵊw•ot, 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 Tor•âh 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 Tor•âh (Dᵊvâr•im 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 Tor•âh 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 Yᵊho•shua. Qumrân scroll 4Q MMT proves that even the ordinary Pᵊrushim cherished the Oral Law as the heart of their nëphësh; how much more so Torâh shë-bikhtâv and how much beyond that a Pᵊrushi Ribi? Goyim have never had the Judaic perspective to perceive the teachings of Ribi Yᵊho•shua, 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 yᵊshivâh that futilely make life torturous in contravention of Tor•âh like the ultra-Orthodox. There are no enduring answers or fulfillment in either choice.

Keys Lost To History
To Be Recovered In Messianic Era

The hidden key to the important answers of life and fulfillment that were revealed by Ribi Yᵊho•shua have been inadvertently encrypted in the Hellenism of the ancient world, first by the Hellenists into Greek and, in modern times, into English.

Restoring this key is a bit like physicists and mathematicians simulating a "rewinding" of the accelerating expansion of the universe to "Big Bang" (more accurately, Big Stretch Apart) reversing the process to recover the Biblical Hebrew and Aramaic spoken by Ribi Yᵊho•shua 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…" (Διαθηκη Καινη (NT) Hellenist "Matthew" 10.8; see also Mark 16.17-19; et al.).

NHM filters out this Hellenization as much as possible: from the Hellenist (Greek) θεραπευω to . NHM reads: " for the weak, raise the dead, make the mᵊtzor•â tâ•hor, and throw out the demonic-forces" (for further clarifications, see notes in NHM 10.8). To follow Ribi Yᵊho•shua, you must do these things. Ergo, you must recover the key and learn how.

Identically, Ribi Yᵊho•shua the Mâ•shiakh and his blood illustrate and symbolize the unification of the various aspects of ki•pur into one, representing the only, actual, over-all and all-encompassing actual provision that derives from the khein of --, which He bestowed according to the conditions He set forth in His Tor•âhꞋ . Unlike the animals and earthly priests, the actual provision of -- doesn't fall short of the mei nidâh of the .

Therefore, for Nᵊtzâr•im, relying directly on the provision of --, tᵊshuv•âh offers the opportunity to live in a state of tâ•hor and Qodësh, made kâ•sheir by the khein of --, enabled by ha-Qâ•dosh, bâ•rukh hu, to commune with Him.

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: ."

Ever-constricting fences and ritual are empty exercises in an inexorable downward spiral of futility. To the contrary, Ribi Yᵊho•shua was teaching that, when coupled with the basic, non-selective, compliance with Tor•âh, which all of his Jewish audience took for granted, ever-increasing 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 Tor•âh, much less following Ribi Yᵊho•shua.

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 of the quantum world. 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 – or an avatar we manipulate in a computer simulation. 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 ta•vᵊn•it, designed to train and prepare us for ha-O•lam ha•ba.

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 Creator called "beloved" was Dâ•wid ha-Mëlëkh, ta•vᵊn•it after whom the Mâ•shiakh is patterned; and his greatest contribution? Tᵊhil•im – chants of praise to --!

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 tᵊhil•im is lost when translated out of Hebrew or set to an earthly-oriented melody other than the chants composed by Dâ•wid ha-Mëlëkh (preserved most pristinely, and chanted routinely, by Tei•mân•im and chanted routinely in their bât•ei kᵊnësët every day.

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 have significant difficulty understanding Tei•mân•i chanting. To the spiritually discerning, however, like encoding sound on a light beam, Tei•mân•i chanting of tᵊhil•im encodes the unhearable music of the eternal non-dimensional Realm of the Singularity, from Har Sin•ai and Dâ•wid 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 – celestial – music, which can only be perceived by the nëphësh in the Ruakh ha-Qodësh (realizing that qodësh is defined by Tor•âh). Indeed, even among the Tei•mân•im who chant Tᵊhil•im each week, few have learned to hear this eternal music. As Ribi Yᵊho•shua declared, "He who has ears to hear, let him hear."

Only the Mâ•shiakh could have done these things.

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