Today, reply is on the falling of manna, and Jesus Christ understood as “the Word” and “the Living Torah.” Where the name “the Word” speaks to the existence of Christ within GODhead before the foundations of heaven and earth “the Living Torah” speaks to his full appearing through Incarnation (i.e., birth, life, death, resurrection, and ascension). Divine life essence deposited within the body of Torah is to be discerned and visible as the blood of the new testament in Jesus Christ. A fighter at “Yahoo! Answers” using the ID “Mst” (Level 3 with 1,433 points, a member since July 19, 2009) posted the following:
I rarely do it, I read some part of New Testament. Particularly about Jesus words on Jews. Wasn't Jesus wrong?
He supposed what are false. He said references from Torah which are not in Torah. For example, Torah NEVER says Moses prepared maan (that heavenly bread) for Jews, G-d did it. Torah Never says they should believe in Jesus OR should not kill the one who separate them from G-d of Israel. He says it is my father, not Your G-d, you can't believe in Him solely.
OR when He says you are not doing Torah laws, if so, why did he reject that Jews are chosen people? Jesus didn't believe in Torah. I think he intentionally or unintentionally didn't know Torah........
Thanks!
THE
GOLDEN ARROW: 12 Not through the dahm of se’irim (goats) and of
agalim (bulls) but through his own dahm [Isa 52:15] he entered the
Kodesh HaKodashim once and for all, having secured for us the Geulah
Olamim. 13 For if the dahm of se’irim (goats) and parim (young
bulls) and the ashes of a heifer sprinkling those who have become
tum’a (uncleanness), if this dahm sets apart for kedushah for the
tohorah (purification) of the basar, 14 By how much more will the
dahm of Rebbe, Melech HaMoshiach who through the eternal Ruach
Hakodesh offered himself without MUM (defect, VAYIKRA 22:20) to G-d,
by how much more will his DAHM (Isa 52:15) purify our matzpun
(conscience) from ma’asim metim (dead works) in order to serve the
Elohim Chayyim. 15 And for this reason Rebbe, Melech HaMoshiach is
the Metavekh of a Brit Chadasha in order that those who are HaKeru’im
(the Called ones) may receive the nachalat olam (eternal inheritance)
of the Havtachah (Promise), because a mavet, a kapparat hapeysha’im
has taken place that gives them pedut (ransom for redemption, Geulah)
from peysha’im (transgressions, Isa 53:5) that were committed under
HaBrit HaRishonah. 16 For where there is a brit or a tzavva’a
(will), it is aizen (well founded, incontrovertible) that the
histalkus (passing) of the one who made it must be established. 17
For a Brit, a tzavv’a (covenant, will) is valid only when Bnei Adam
have died, for it is never validly executed as long as the ba’al
tzavva’a (testator, person who makes the will) lives. 18 Hence the
Brit HaRishonah was not cut without DAHM. [Ex 24:8] 19 For when
every mitzvah had been spoken by Moshe Rabbeinu to all the Am Brit
according to the Torah, he took the dahm of se’irim and of agalim
with mayim and scarlet wool and hyssop and sprinkled both the sefer
itself and all the people, 20 Saying, “HINEI DAHM HABRIT (“This
is the blood of the Covenant”—Ex 24:8) which Hashem commanded
you. 21 And in the same way he sprinkled both the Mishkan and also
all the k’lei haSherut (vessels of service in the Mishkan) with
dahm. 22 Indeed, according to the Torah, almost everything is
metohar (purified) by dahm, and without a kapporah by means of
shefach dahm (the shedding of blood) there is no selicha
(forgiveness). 23 Therefore, it was necessary for the tavnit
(pattern, copy, SHEMOT 25:40) of the things in Shomayim be metohar
(purified) with these, but the things of Shomayim themselves with
better zevakhim than these. 24 For Rebbe, Melech HaMoshiach did not
enter into a Kodesh HaKodashim made by human hands, a mere TAVNIT
(pattern, copy Ex 25:40) of the true Kodesh HaKodashim, but Moshiach
entered into Shomayim itself, now to appear before the face of Hashem
for us. (Hebrews 9: 12-24, Orthodox Jewish Bible, OJB; all
citations are from the Orthodox Jewish Bible (OJB) Copyright © 2002,
2003, 2008, 2010, 2011 by Artists for Israel International.)
THE DOUBLE DAGGER: The Word of GOD (09/05/2017); “and without Him nothing” (08/14/2017); Divinity Appears Using Form (07/26/2017); A Threat Against Judaism(07/17/2017); The Complete Divine Revelation? (03/10/2017); The Cross and Judaism? (05/27/2016); Jesus Known As Word (01/17/2016)
“Mst”, this may appear as new to you, however, here is what I now am willing to share with the Achim B’Moshiach:
Even within “the law and the prophets” there are multiple divine condemnations of the Jews as a covenant people along with promises and prophecies regarding a new covenant, and their salvation through a remnant. The focus of New Testament Scripture is neither the condemnation of all mankind through Adam, nor the condemnation of the Jews through the High Priests, the Sanhedrin, and the crowds who cursed themselves when crucifying Jesus. Grounded in secular knowledge, many misread the holy writings, for the Scriptures are intended to impart sacred knowledge and spirit content from the makeup of GOD to those who themselves contain inseparable aspects of spirit substance from the makeup of GOD. Included should be faith, holiness, joy, longsuffering, lovingkindness, wisdom, and wrath against sin.
More correctly understood, the holy writings should be taken as all proclaiming a single revelation to make divinity knowable, known, and accessible in establishing and maintaining multiple personal relationships (e.g., adoption, apostles, covenant partners, prophets, servants, spokespersons) with created beings and living creatures. Divinity and the active presence who is GOD is to be “discovered” and realized as more than an abstraction, a set of natural and mechanical operations, or a product of finite human tools such as imagination, intellect, logic, and carnal reason.
The righteousness of GOD appears through the many aspects of judgment and the administration of divine law that include atonement, correction, forbearance, forgiveness, impartiality, mercy, reconciliation, sacrifice, and the second death. The “inadequacy” of the law provided through covenants with the 7 tribes of Canaan and those from Egypt who traveled with Moses was not in its moral, social or spiritual content and what it addressed. Rather, the law that could expose and identify sin was not able of itself to eliminate sin. Thus, consider again the following from the holy writings:
(1.) Jeremiah 31: 31-36, Orthodox Jewish Bible (OJB): 31 (30) Hinei, the days come, saith Hashem, that I will cut a Brit Chadasha with Bais Yisroel, and with Bais Yehudah; 32 (31) Not according to the Brit that I cut with their Avot in the day that I took hold of their yad to take them out of Eretz Mitzrayim; which My Brit they broke, although I was Ba’al (Husband) to them, saith Hashem; 33 (32) But this shall be the Brit that I will cut with Bais Yisroel [T.N. OJBC is Jewish]; After those days, saith Hashem, I will set My Torah in them inwardly, and I will write ketuvim on their hearts; and I will be their Elohim, and they shall be My People. 34 (33) And they shall teach no more every ish his re’a (neighbor), and every ish his brother, saying, Know Hashem; for they shall all have da’as of Me, from the katon of them unto the gadol of them, saith Hashem; for I will forgive their avon, and I will remember their chattat no more. 35 (34) Thus saith Hashem, which giveth the shemesh for an ohr by day, and the chukkot yarei’ach and chukkot kokhavim for an ohr by night, which stirreth up the sea when the waves thereof roar; Hashem Tzva’os is Shmo: 36 (35) If those chukkim depart from before Me, saith Hashem, then the Zera Yisroel also shall cease from being a Goy (Nation) before Me forever.
(2.) Kehillah in Rome 8: 1-9, OJB: 1 Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha’ah (condemnation as guilty) for those in Moshiach Yehoshua (cf. Ro 5:18). 2 For the Torah of the Ruach HaKodesh that gives Chayyim in Moshiach Yehoshua [YIRMEYAH 31:31-34; YECHEZKEL 36:26-27] has set you free from the Chok of Chet and Mavet. 3 For what the Torah was unable to do in that it was weak through the basar (fallen human nature under Chet Kadmon and without hitkhadshut renewal and regeneration by the Ruach Hakodesh), G-d sent his own Ben HaElohim [Moshiach] in the very demut (likeness) of the basar of sinful humanity and as a chattat (sin offering, sin atoning sacrifice, 2C 5:21) and both pronounced and effected a sentence of death on HaChet baBasar (Sin in the Flesh, in the fallen old humanity) 4 In order that the maleh chukat haTorah (the full statute requirement of the Torah, see VAYIKRA 18:5) might be fulfilled in us whose halakhah is in the Derech [HaChayyim] (the Way of Life) according to the Ruach Hakodesh and not in accordance with the basar. 5 For those who exist in terms of the basar take the side of the basar, whereas those who exist in terms of the Ruach [Hakodesh] take the side of the Ruach Hakodesh. 6 For the way of thinking of the basar is mavet (death), whereas the way of thinking of the Ruach Hakodesh is Chayyim and Shalom. 7 Because the way of thinking of the basar is hostility, eyvah (enmity BERESHIS 3:15) toward G-d, for it does not submit itself to the Torah of G-d; for it cannot. 8 And those who are in the basar are not able to please Hashem. 9 However, you are not in the basar [i.e., unregenerate] but in the Ruach Hakodesh, assuming that the Ruach Hakodesh of Hashem does indeed dwell in you—if anyone does not have the Ruach HaMoshiach, that person does not belong to Moshiach.
(3.) Yehudim in Moshiach 8: 7-13, OJB: 7 For if the Brit HaRishonah had been without fault, it would not have been necessary to speak about a Brit HaShniyah [YIRMEYAH 31:30-33 (31-34)]. 8 For, when Hashem finds fault with them, he says, “HINEI YAMIM BA’IM, NE’UM HASHEM, VKHARATI ES BEIS YISRAEL V’ES BEIS YEHUDAH BRIT CHADASHA” (“Behold, days are coming, says Hashem, when I will establish with the Beis Yisroel and with the Beis Yehudah a Brit Chadasha”). 9 “Not like the Brit that I made with their forefathers on the day I took them by the hand to lead them out from the land of Egypt; because they broke my Brit, though I was a husband to them”) 10 “KI ZOT HABRIT ASHER EKHROT ES BEIS YISROEL ACHAREI HAYAMIM HAHEM, NE’UM HASHEM; NATATI ES TORATI BEKIRBAM V’AL LIBAM EKHTAVENNAH, V’HAYITI LAHEM L’ELOHIM V’HEMMAH YIH’YU LI LE’AM” (“Because this is the Brit which I will make with the Beis Yisroel after those days, says Hashem: putting my Torah into the mind of them and upon the levavot of them I will write it and I will be to them G-d and they will be to Me a people”— see Jer 31:30-33; also Prov 30:4; 8:30;Yn 1:1; Rev 3:20). 11 “V’LO YELAMMEDU OD ISH ES RE’EHU V’ISH ES AKHIV LEMOR, DE’U ES HASHEM; KI KHULAM YEDE’U OTI LEMIKTANNAM V’AD GEDOLAM” (“No longer will a man teach his neighbor, or a man his brother, saying ‘Have da’as of Hashem,’ because they will all have da’as of Me, from the least of them to the greatest.”) 12 “KI ESLACH LA’AVONAM U’LECHATTATAM LO EZKAR OD” (“For I will forgive the wickedness of them and their sin I will remember no more.” Jer 31:30-33 [31-34]). 13 When Hashem uses the word “CHADASHA” he has thereby made the Brit HaRishonah yeshanah and a Brit thus made aging, is near to being yakhlof (vanished).
(4.) Mattityahu 28: 17-20, OJB: 17 And when they saw him, they prostrated themselves before him, but some were doubtful. 18 And he came up and spoke to them, saying, All samchut (authority) has been given to me in Shomayim and on HaAretz. 19 Go, therefore, make talmidim for Rebbe, Melech HaMoshiach of all the nations, giving them a tevilah in a mikveh mayim in Hashem, in the Name of HaAv, and HaBen, and HaRuach Hakodesh, 20 Teaching them to observe all that I have commanded you. And hinei! I [Moshiach] am with you always, even unto the Ketz HaOlam Hazeh.
There is far more to be said, correctly examined, and spiritually apprehended. (For example, (5.) Tehillim 85: 10-12, OJB: 10 (11) Chesed and emes will meet together; tzedek and shalom will kiss each other. 11 (12) Emes shall titzmach (sprout forth [T.N. Tzemach—Branch, Sprout—is the code name for Moshiach and the coming Tzemach’s Namesake in Zecharyah 6:11-12 is Yehoshua, Yeshua—see Ezra 3:8; Zech 3:8; 6:11-12. Go to Jer 23:5 and look at all the references. These are among the most important Scriptures in the Bible because it is here that the saving Name of Moshiach Tzidkeinu is prophetically communicated for salvation; the word Tzemach means “Moshiach” and it is the code word par excellence for Moshiach in the post-Exilic references in the minor prophets; this veiled reference to Moshiach was necessary in the situation of the Return under Persian rule when talk of a coming king was a delicate matter.]) out of ha’aretz; and tzedek shall look down from Shomayim. 12 (13) Yes, Hashem shall give that which is tov; and Artzeinu (our land) shall yield her yevul (increase, produce). [Citations are from the Orthodox Jewish Bible (OJB) Copyright © 2002, 2003, 2008, 2010, 2011 by Artists for Israel International.] Even so, I trust this fragment will be useful. Be it unto you according to your faith.
THE BLACK PHOENIX
Washington, DC
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