"Gabriel's Vision" Stone
Pre-C.E. "Suffering Mâ•shiꞋakh" at Qum•rânꞋ
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 "çÈæåÉï âÌÇáÀøÄéàÅì"Stone1 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. éÄùÒÀøÈàÅì ÷ðåÉäì, in his work on the "çÈæåÉï âÌÇáÀøÄéàÅì" Stone, and in his book, "In the Footsteps of the Mashiakh," shows that the perceived formula of the "suffering Mâ•shiꞋakh" and "an almost divine Mâ•shiꞋakh" [emphasis mine], are first found "within the framework of the Qum•rânꞋ faction; which was also the faction that lived in very profound Messianic tension." ("îÀùÑÄéçÄéÌåÌú" [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"khꞋ. Yet, the Ta•na"khꞋ states (Dᵊvâr•imꞋ 13:1-6) that anyone who adds a new, superseding displacement book or advocates turning away from keeping the mitz•wotꞋ of é--ä, which is Tor•âhꞋ, is an evil false prophet, a priori a servant of Sâ•tânꞋ—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•âhꞋ 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 RibꞋi Yᵊho•shuꞋa staunchly advocated and zealously taught the principles of Dᵊvâr•imꞋ 13:2-6 (see The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English)
) as he fulfilled the prophecies (see Messianic Issues) of the Mâ•shiꞋakh Bën-Yo•seiphꞋ, thereby, according to Ram•ba"mꞋ, making it the Ha•lâkh•âhꞋ, a mi•tzᵊwâhꞋ, to follow RibꞋi Yᵊho•shuꞋa as the Mâ•shiꞋakh (see citation in "What does the Mâ•shiꞋakh Do? Why Follow RibꞋi Yᵊho•shuꞋa?" in Who Are The Nᵊtzarim? Live-LinkT (WAN)).
Thus, Jesus and, lᵊ-havdil, RibꞋi Yᵊho•shuꞋa are mutually contradictory and exclusive opposites. Confusing the Christian idol (Jesus) with, lᵊ-ha•vᵊdilꞋ, a Tor•âhꞋ-teaching RibꞋi is irresponsible slander.
While there is no evidence – at all – that the historical Pᵊrush•iꞋ RibꞋi 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•laꞋyim, identified beyond reasonable doubt and are stored in Israeli museums and warehouses of the Israel Antiquities Authority (IAA).
Talpiot Tomb Complex
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| Entrance to the Talpiot Tomb Complex (ca. 1980). Since reburied, covered with concrete slab directly above entrance (photo at right). |
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| Cover above entrance to Talpiot Tomb Complex (photo at left) |
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Burning Issues Surrounding Talpiot Tomb Complex
Updated: 2008.04.27 |
Ossuary IAA 80-503, Rahmani #704, p. 223, inscribed.
éùåò áø éäåñó
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YᵊshuꞋa Ossuary
Update: 2008.03.04 |
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Ossuary IAA 80-500, Rahmani #701 p. 222b-223a, inscribed:
"Μαριαμηνου/Μαρα"
(Greek). See also Mariam and Mara.
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Mariamænou/Mara Ossuary
Update: 2008.03.04 |
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Ossuary IAA 80-501, Rahmani #702 p. 223a, inscribed
éäåãä áø éùåò |
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Ossuary IAA 80-505, Rahmani #706 p. 223b, 224a, inscription:
îøéä (Ma•rᵊyâhꞋ, Aramaic). | |
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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.
éò÷á áø éåñó [àçåé ãéùåò[
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Ya•aqov Ossuary
Update: 2008.03.04 |
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Ossuary IAA 80-504, Rahmani #705 p. 223b, inscription:
éåñä
Ιωση, documented in β and the Pᵊshitᵊ•tâꞋ 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. |
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Ossuary IAA 80-502, Rahmani #703 p. 223a, inscription:
îúéä | |
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Har ha-Zeit•imꞋ Tomb Complex
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| Nᵊtzâr•imꞋ Tombs: Har ha-Zeit•imꞋ (not Rome)
● where ossuary inscribed "Mâ•rᵊt•âhꞋ and Ma•rᵊyâhꞋ" was found
● where ossuary inscribed Shim•onꞋ ["KeiphꞋâ"] Bar-YonꞋâh was found
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Ossuary DF-27 in situ |
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| Inscription clarified |  |
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Ossuary DF-27 inscription:
îøúä åîøéä
located in Har ha-Zeit•imꞋ Tombs (in custody of "Dominus Flevit.")
îøúä is a Hebrew spelling of the Aramaic title îøúà, while îøéä 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 îøéä and in Aramaic as îøúà.
å 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). |
Two Core Principles Originated By RibꞋi Yᵊho•shuꞋa
In addition to the reasons for following RibꞋi Yᵊho•shuꞋa cited in WAN Live-LinkT Technology, and that it is a mi•tzᵊwâhꞋ of Ha•lâkh•âhꞋ, RibꞋi Yᵊho•shuꞋa taught two revolutionary interpretations that later enabled Rab•ânꞋ Shim•onꞋ Bar Yo•khaiꞋ (Rashb"i) to play an important role in preserving the rational method of interpreting Ha•lâkh•âhꞋ, thus making a great contribution to preserving Jews and Judaism through the loss of the Beit ha-Mi•qᵊdâshꞋ:
"îÇìÀëåÌú Has Arrived – Within Us" – Before é--ä revealed it to His Mâ•shiꞋakh, RibꞋi Yᵊho•shuꞋa — who was the first to reveal it to Israel, the Shᵊkhin•âhꞋ was perceived exclusively as a manifestation of a distant Creator, Who was known directly, on a personal basis, only by Mosh•ëhꞋ. RibꞋi Yᵊho•shuꞋa was the first to reveal the revolutionary teaching that the Creator, in the form of the Shᵊkhin•âhꞋ (also called the RuꞋakh ha-QoꞋdësh), would dwell in the heart of a Tor•âhꞋ -practicing Jew (or geir). This is discussed at greater length in pâ•râsh•atꞋ wa-Yei•shëvꞋ, which is presented in our virtual Beit ha-KᵊnësꞋët in NQ each year.
"Purification from corpse impurity was possible as long as there was sin-offering water [mei nidꞋâh]. Some of the ashes of the [ôÈøÈä àÂãËîÈÌä] were distributed to each of the priestly courses (mi•shᵊmâr•otꞋ — Ma•sëkꞋët Pâr•âhꞋ 3.11) and Israelites were sprinkled with it (To•sëphꞋᵊtâ, ibid., 3.14)... With the cessation of [mei nidꞋâh] all Israel are assumed to have incurred corpse impurity..." ("Purity and Impurity," Ency. Jud., 13.1413).
Thus, for mainstream Jews, there is no ki•purꞋ adequate to purify the mainstream Jew to a state of QoꞋdësh sufficiently kâ•sheirꞋ to enable communing with ha-Qâ•doshꞋ, bâ•rukhꞋ 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 QoꞋdësh commanded in Tor•âhꞋ and required to commune with ha-Qâ•doshꞋ, bâ•rukhꞋ hu. It would also be self-contradicting of é--ä to render impossible the mi•tzᵊwâhꞋ:
"Be qoꞋdësh for I am qoꞋdësh"
(wa-Yi•qᵊr•âꞋ 11.44-45; 19.2; 20.7; 21.8)
also making it impossible to keep the mi•tzᵊwâhꞋ (wa-Yi•qᵊr•âꞋ 10.10) lᵊ-ha•vᵊdilꞋ – it's impossible lᵊ-ha•vᵊdilꞋ between two alikes, whether two profanes or two contaminateds; yet, this is a prerequisite to become a goy QoꞋdësh (Shᵊm•otꞋ 19.6).
This would also contradict the promises of Tor•âhꞋ that é--ä 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•âhꞋ to begin doing so. But how???
RibꞋi Yᵊho•shuꞋa realized this same problem in his day. As a consequence of the pervasive Hellenization resulting from Roman occupation and assimilation of the Hellenist-Tzᵊdoq•imꞋ Ko•heinꞋ hâ-RëshꞋa ("Wicked Priest"), and his subordinate Hellenist-Tzᵊdoq•imꞋ ko•han•imꞋ 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•purꞋ.
Thus, RibꞋi Yᵊho•shuꞋa became the first to teach the revolutionary principle that the animal sacrifices associated with ki•purꞋ, cited in Tor•âhꞋ , are merely the ta•vᵊn•itꞋ, symbolizing the provision of é--ä; not, in themselves, the actual vehicle of ki•purꞋ. In other words, neither the animal nor its blood actually provided more than a symbolization of the means of ki•purꞋ; the animal and its blood was merely the earthly tavnit used to illustrate and symbolize, the actual ki•purꞋ, which can only be a provision that derives from the khein of é--ä, 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•purꞋ resulting directly from the khein of é--ä didn't depend on the priesthood, the priests or even the Beit ha-Mi•qᵊdâshꞋ. It was RibꞋi Yᵊho•shuꞋa's revolutionary insight, revealed to the Mâ•shiꞋakh by é--ä, that subsequently enabled Rab•ânꞋ Shim•onꞋ Bar Yo•khaiꞋ (Rashb"i) to preserve Jews and Judaism through the loss of the Beit ha-Mi•qᵊdâshꞋ.
This was the first introduction in Judaic history of the idea of complete and comprehensive ki•purꞋ independent of the sacrifices, ko•han•imꞋ and Beit ha-Mi•qᵊdâshꞋ – originated by RibꞋi Yᵊho•shuꞋa. It is, therefore, directly because of RibꞋi Yᵊho•shuꞋa, the Mâ•shiꞋakh, that Judaism survived after the destruction of the Beit ha-Mi•qᵊdâshꞋ!
What was it that RibꞋi Yᵊho•shuꞋa changed in the world?
Did RibꞋi Yᵊho•shuꞋa 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•shiꞋakh Bën-Yo•seiphꞋ, 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•shiꞋakh, because he is part of é--ä's grand plan for Yi•sᵊrâ•eilꞋ, 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•shiꞋakh Bën-Dâ•widꞋ of Yᵊkhëz•qeilꞋ 34.22-31; 37.21-28.
Tor•âhꞋ requires compliance with many mi•tzᵊw•otꞋ, 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•âhꞋ 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•âhꞋ (Dᵊvâr•imꞋ 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•âhꞋ 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 qoꞋdësh 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 RibꞋi Yᵊho•shuꞋa. 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 RibꞋi Yᵊho•shuꞋa, 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•âhꞋ 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 RibꞋi Yᵊho•shuꞋa 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 RibꞋi Yᵊho•shuꞋa 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 èÄôÌÅì. NHM reads: "èÄôÌÅì for the weak, raise the dead, make the mᵊtzor•âꞋ tâ•horꞋ, and throw out the demonic-forces" (for further clarifications, see notes in NHM 10.8). To follow RibꞋi Yᵊho•shuꞋa, you must do these things. Ergo, you must recover the key and learn how.
Identically, RibꞋi Yᵊho•shuꞋa the Mâ•shiꞋakh and his blood illustrate and symbolize the unification of the various aspects of ki•purꞋ into one, representing the only, actual, over-all and all-encompassing actual provision that derives from the khein of é--ä, which He bestowed according to the conditions He set forth in His Tor•âhꞋ . Unlike the animals and earthly priests, the actual provision of é--ä doesn't fall short of the mei nidꞋâh of the ôÈøÈä àÂãËîÈÌä.
Therefore, for Nᵊtzâr•imꞋ, relying directly on the provision of é--ä, tᵊshuv•âhꞋ offers the opportunity to live in a state of tâ•horꞋ and QoꞋdësh, made kâ•sheirꞋ by the khein of é--ä, enabled by ha-Qâ•doshꞋ, bâ•rukhꞋ 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: èÄôÌÅì."
Ever-constricting fences and ritual are empty exercises in an inexorable downward spiral of futility. To the contrary, RibꞋi Yᵊho•shuꞋa was teaching that, when coupled with the basic, non-selective, compliance with Tor•âhꞋ, which all of his Jewish audience took for granted, ever-increasing èÄôÌÅì 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•âhꞋ, much less following RibꞋi Yᵊho•shuꞋa.
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•itꞋ, designed to train and prepare us for ha-O•lamꞋ ha•baꞋ.
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•widꞋ ha-MëlꞋëkh, ta•vᵊn•itꞋ after whom the Mâ•shiꞋakh is patterned; and his greatest contribution? Tᵊhil•imꞋ – chants of praise to é--ä!
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•imꞋ is lost when translated out of Hebrew or set to an earthly-oriented melody other than the chants composed by Dâ•widꞋ ha-MëlꞋëkh (preserved most pristinely, and chanted routinely, by Tei•mân•imꞋ and chanted routinely in their bât•eiꞋ kᵊnësꞋët 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•iꞋ chanting. To the spiritually discerning, however, like encoding sound on a light beam, Tei•mân•iꞋ chanting of tᵊhil•imꞋ encodes the unhearable music of the eternal non-dimensional Realm of the Singularity, from Har Sin•aiꞋ and Dâ•widꞋ ha-MëlꞋëkh, 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 nëphꞋësh in the RuꞋakh ha-QoꞋdësh (realizing that qoꞋdësh is defined by Tor•âhꞋ). Indeed, even among the Tei•mân•imꞋ who chant Tᵊhil•imꞋ each week, few have learned to hear this eternal music. As RibꞋi Yᵊho•shuꞋa declared, "He who has ears to hear, let him hear."
Only the Mâ•shiꞋakh could have done these things.
© 1996-present by Paqid Yirmeyahu Ben-David,
Google+ registered author & publisher
(Hut, Booth or Exhibit #3)
Pâ•qidꞋ Yi•rᵊmᵊyâhꞋu & Yâ•eilꞋ standing in the ruins built atop the Beit ha-kᵊnësꞋët in which RibꞋi Yᵊho•shuꞋa taught, in 
Ossuary DF-27 in situ
![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)")
