Ask the Rebbe Session 2 1 What

Ask the Rebbe Session #2 1. ) What is your take on the cloud of witnesses mentioned in Hebrews 12, can we engage with them? 2. ) When Yeshua (Jesus) went to sheol (Holding place of the dead), did He preach to the dead or a specific order of captives (1 Peter 3: 14 -21)? 3. ) It seems there is an emergence of tribal peoples throughout the world who are now claiming to be part of the 12 tribes of Israel. To date DNA testing has proven that these claims are erroneous. In addition, many Messianic believers who are Gentiles, and have no proven evidence of Jewish bloodline are wearing, Jewish Tallitot, Tzit tzit etc. Do you see this as another enemy tactic to dilute the unique ethno-religious identity of the Jewish people? 4. ) I hear people talking about the 10 lost tribes. Are there lost tribes? 5. ) I’ve heard it taught that Jewish women were uneducated in the first century CE (AD), and that this is why they weren’t allowed to teach in the early community of believers, is this true? 6. ) Could you explain the ancient Jewish Betrothal and Wedding practice?

(. 1. ) What is your take on the cloud of witnesses mentioned in Hebrews 12, can we engage with them?

The allusion to witnesses in Hebrews 12 is referring back to the list of those witnesses to God’s faithfulness who are listed in Hebrews 11, commonly known as the Faith Chapter. These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Cohen (Priest) living in the Land of Israel, knows that the witnesses he is referring to are deceased and buried throughout the land of Israel, therefore they are uncontactable according to Scripture (Hebrews 9: 27). In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazurus etc. once they are finally deceased [Hebrews 9: 27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28: 3 -21 are not describing the dead spirit of Samuel called out but rather a spirit that fools the witch and is used by God to condemn Saul. You can find that article in the Yaakov's Blog section of our website www. bethmelekh. com

The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says: “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith. ” – Hebrews 12: 1 -2 a He is making a Drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that lie in the ground around us (The writer of Hebrews being in Israel at the time of the writing of the book and refering to the literal graves of Israel's patriarchs which were all over Israel and around the Jewish people). He then qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the author and perfecter of our faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua).

We cannot engage with this cloud of witnesses because they are deceased and according to Scripture they are uncontactable (Hebrews 9: 27). Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4: 1; 1 Corinthians 10: 20 -21; 2 Corinthians 11: 14 -15). “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead. ” –Deuteronomy 18: 10 -12 In conclusion, the cloud of witnesses are the deceased Patriarchs and heroes of the Jewish faith. Not only are we unable to engage with the dead witnesses of Hebrews 11 -12, we are also commanded by God not to attempt to speak with the dead.

(. 2. ) When Yeshua (Jesus) went to sheol (Holding place of the dead), did He preach to the dead or a specific order of captives (1 Peter 3: 14 -21)?

“If you suffer for righteousness' sake, be glad: and don’t be afraid of their terror, neither be troubled; But sanctify (Kiddush) the Ha. Shem (Merciful) Elohiym (Judge) in your core being (heart): and be ready always to give an answer to every man that asks you a reason of the hope that is in you with humility and reverent awe: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed who falsely accuse your good conduct in Messiah. For its better if God’s will is that you suffer for doing well than for doing evil. For Messiah also at one time suffered for sins, the righteous for the unrighteous, that He might bring us to God, being put to death in the flesh but made alive in the Ruach (Spirit). By Whom (The Spirit) He also went and made proclamation to the ruachiym (spirits) in prison (phulake: foo-lak-ay). Who were formerly disobedient, when at one time the longsuffering God waited in the days of Noach (Comfort), while the ark was being prepared, in which a few, that is eight souls (nefesh) were saved by water (mikveh: gathering of water). This figurative likeness being a representation of the immersion (baptism) that now also saves us (not the washing of the flesh but the earnestly seeking good conscience toward God) by the resurrection of Yeshua (Jesus) Messiah. ” – 1 Peter 3: 14 -21

In the context of Peter’s letter, the community of believers is being encouraged to share their faith with anyone who asks, and not to shy away from suffering if that is what God’s will entails. Peter then offers Yeshua as an example of One Who suffered and shared His message in the Spirit of God. It is explained that Yeshua’s suffering puts to death the sinful practices of the flesh and resurrects each believer in the life giving Spirit of God. It is by this same Spirit that the resurrected Messiah (not in sheol) transcends time and space, and thus traverses time and space by the Spirit, to proclaim His saving work to those spirits of human beings who were still living in the flesh at the time of Noah prior to the flood. The text explains that during the time of Noah only eight imprisoned spirits received Yeshua’s message and were delivered through the figurative tevilah immersion (baptism) of the flood, which the author shows to be a prefigure of the same tevilah immersion (baptism) that believers in Messiah have received unto salvation.

From the p’shat (plain) meaning of the text and the subsequent, remez (hint), drash (comparative) and sod (mystery), we see that it does not place Yeshua in sheol in relation to His proclamation. This text is not teaching anything even remotely to do with communicating with imprisoned dead people or angelic spirits. To the contrary, it simply teaches that God is just and that all humanity from Adam to the end of days has and will have an opportunity to either reject or receive the message of Messiah. This text shows how in the Spirit (of God), the resurrected Messiah transcends time and space and manifests the supernatural reality that He was both literally and figuratively slain before the foundation of the world (Revelation 13: 8).

(. 3. ) It seems there is an emergence of tribal peoples throughout the world who are now claiming to be part of the 12 tribes of Israel. To date DNA testing has proven that these claims are erroneous. In addition, many Messianic believers who are Gentiles, and have no proven evidence of Jewish bloodline are wearing, Jewish Tallitot, Tzit tzit etc. Do you see this as another enemy tactic to dilute the unique ethno-religious identity of the Jewish people?

Yes I do. Ethnic, empirical, religious Israel, the descendants of Yaakov (Jacob) have a unique role to play in history, past, present and future. The enemy Satan has consistently sought to either wipe out the ethnic identity of the Jewish people and or make her identity generic in a desperate attempt to resist the plans of God. Satan has done this through popular Christian theology, Supersessionism, Continuationism, British Israel, the Lost Tribes myth, to name a few, and is now doing it by utilizing well-meaning so called Messianic Gentiles who have come to believe the lie that their own culture is somehow less important than the Jewish culture. Allow me to offer an example: I love the Maori people, the indigenous people of Aeotearoa (New Zealand), but I don’t have an ancestral Maori tattoo. I don’t have even an ounce of Maori blood in my body. I have Ashkenazi Jewish blood, Italian blood, South American blood, English blood, German blood, but not an ounce of Maori blood. Therefore I will not desecrate the Maori culture by getting a sacred Maori tattoo. The sacred elements of Maori culture belong to the Maori people and are an intrinsic part of their God given unique identity.

If you don’t have any Jewish blood, don’t attempt to steel our sacred God given identity. Those who are not Jewish but wear tzit and kippot etc. or claim, erroneously that they are members of the house of Ephraim (their DNA proves otherwise), are doing the very thing they accuse the replacement and superssesionist theologians of doing. They are seeking to replace ethnic, empirical, religious Israel. It is sin, don’t become entangled in it! It not only defiles God’s chosen people, it also defiles you and your beautiful, unique ethnic identity.

(. 4. ) I hear people talking about the 10 lost tribes. Are there lost tribes?

There are no lost tribes. In approximately 540 BCE after the return of the tribes of Israel from exile in Babylon, all the tribes became united under the remnant of Judah who had remained in the land. Thus all Hebrews regardless of tribe took on the common title Yehudi (Jew), which became a term synonymous with Israel. From this point in time the Jewish people, consisting of the 12 tribes experienced various dispersions, the greatest of which occurred following the destruction of the Temple in 70 CE. The biblical book of Yaakov (James) affirms this understanding when it refers to the “ 12 tribes scattered throughout the world. ” In fact the Biblical book of Yaakov (James) was written specifically to the Jews (the twelve tribes of Israel). There are specific DNA markers in the various groups of dispersed Jews throughout the world that offer irrefutable evidence of the various tribes within the Jewish nation. The terms Israelite and Jew have been synonymous since the sixth century BCE (BC).

(. 5. ) I’ve heard it taught that Jewish women were uneducated in the first century CE (AD), and that this is why they weren’t allowed to teach in the early community of believers, is this true?

This is simply not true. This foolish teaching finds limited supported in the singular works of Ben Sira a Hellenistic Jewish scribe, sage, and allegorist from Jerusalem. His works contradict the wealth of Jewish tradition and teaching regarding women, and are often interpreted out of context. Women have been teachers, prophets and leaders of Israel throughout history. Such women include, Miriyam the sister of Moses, Ruth, Esther, Miriyam the mother of the Messiah, Devorah the prophetess etc. Many are unaware that the ancient synagogues of Israel had no partitions separating men and women. The 2 nd century Synagogue in Capernaum by the Galilee is a replica of the Synagogue that stood beneath it. I’ve stood there and seen for myself the open seating. In fact men and women sat together and listened to Torah in the synagogues of first century Israel. How then could they have been uneducated? From ancient times the women of Israel have been tasked with the greatest of teaching roles. That of teaching our children the core doctrines and practices of the Jewish faith. I ask then, if they were uneducated, how did they teach the Torah to countless generations of young Jews? How did they pass on the prayer tradition and Halakhah of Israel to subsequent generations?

(. 6. ) Could you explain the ancient Jewish Betrothal and Wedding practice?

THE ORDER OF ANCIENT JEWISH BETROTHAL AND MARRIAGE a. ) SHIDUKHIN (ARRANGEMENT)—SELECTION OF THE BRIDE b. ) THE BRIDE MUST ACCEPT THE PROPOSAL c. ) THE MOHAR—BRIDE PRICE d. ) KETUBAH (WRITTEN)/ EYRUSIN (BETROTHAL)/ KIDUSHIN (SANCTIFICATION) e. ) MIKVEH of TEVILAH (Immersion/Baptism) f. ) THE KIDDUSH CUP g. ) THE RETURN OF THE GROOM h. ) NISUIN (TO CARRY) THE CHUPPAH i. ) SHE’VA BRACHOT (Seven blessings) j. ) THE KIDDUSH CUP #2

a. )SHIDUKHIN (Arrangement) The Selection of the Bride The father of the groom selects his son’s bride. In cases where it is not practical for the father to go to the home of the bride to arrange things, he sends a Shadkhan (Arranger/Matchmaker)

b. )THE BRIDE MUST ACCEPT THE PROPOSAL In Jewish culture no woman may be forced to marry.

c. )THE MOHAR Bride Price From ancient times brides in Israel were purchased, a bride price (mohar) was paid as a means of showing that the groom valued the woman he was to marry. The value placed upon a Jewish bride was a means of protecting her and valuing her as a person rather than an object of property for men to abuse.

d. )KETUBAH (Written) EYRUSIN (Betrothal) KIDUSHIN (Sanctification) A binding covenant was entered into and a ketubah (written) document was signed. This process, known as both Eyrusin (betrothal) and kidushin (sanctification) took place approximately one year prior to the marriage ceremony.

e. )MIKVAH of TEVILAH (Immersion/Baptism) Prior to the Eyrusin (Betrothal) rite, both the groom and the bride tevilah totally immerse themselves in a ritual bath (Mayim chayim—living water) of purification called a mikvah (Gathering of water)

f. )THE KIDDUSH CUP (Sanctification) The Kiddush (sanctification) cup used in this ceremony is kept to be used again at the wedding ceremony in a years’ time.

g. )THE RETURN OF THE GROOM Tradition dictates that only the father of the groom may decide on the time for the groom’s return, neither the groom nor the bride know at what hour the groom will return to carry the bride to the wedding feast Often, as the year of waiting drew to a close, the bride’s household would wait late into the night, keeping oil lamps lit in case of the groom’s return. This tradition became common among certain groups and is still practised in some communities today. The groom would often return at night.

h. ) NISUIN (To Carry) THE CHUPPAH The Nisuin (Wedding) ceremony is the last stage of the betrothal and marriage. The Chuppah (canopy) was a specially made embroidered canopy or a tallit (prayer shawl) held up by four poles. It was representative of the bridal chamber.

i. ) SHE’VA BRACHOT (Seven blessings) The She’va Brachot (seven blessings) are pronounced beginning with the blessing over the Kiddush cup (the same cup used during the Erusiyn betrothal rite), but the cup is not drunk until the blessings are completed. These blessings are also known as Birkat Nisuin (blessings of being carried away)

j. ) THE KIDDUSH CUP #2 Following the blessings the Kiddush cup (the same cup used in the Eyrusin ceremony of betrothal) is drunk by both groom and bride and is then wrapped in a napkin and shattered beneath the groom’s foot.