Friday, January 20, 2017

January 21 2017 Shabbat Torah Readings of Yeshua

“And as Yeshua's custom was,
he went into the synagogue on the Shabbat, and stood up to read.” (Luke 4:16)

Shabbat begins at sundown on Friday and ends at sundown on Saturday. If you had been traveling with Yeshua, every Shabbat you would have gone to a synagogue and listened to selected people read portions of the Torah (Genesis through Deuteronomy), followed by the Haftarah. After the readings, discussions and prayers would have followed.

When the Apostles met to discuss the requirements for Gentiles to become members of the Yeshua Movement, they agreed on minimal requirements because the new members would be going to synagogues every Shabbat:

For Moses has had throughout many generations those who preach him in every city,
being read in the synagogues every Shabbat. (Acts 15:21)

Wednesday, January 11, 2017

Why call him Yeshua instead of Jesus?

Today, we are awash in a sea of theologies, mythologies, belief systems, allegations, accusations, traditions and endless personal opinions about Jesuswhat he is/was, who he thought he was, his mission, who his followers believed he was, why he is relevant or irrelevant to life today, etc.

At the extreme edges of the conflicts produced by those questions are groups with beliefs like these:

(1) People who are absolutely sure that Jesus is the one and only God, the Creator of the universe and the words of their Bibles are the inerrant and infallible truths.

(2) People who are absolutely sure the Jesus never existed and the words of the Bible are pure fiction.

Wednesday, January 4, 2017

Four Decrees of Three Persian Kings and the Jewish Second Temple

Three Persian kings played a major role in making the Second Temple a reality, yet many people aren’t even aware of what they did. Take a moment to read the four short decrees that made the Second Temple a reality --

Learn more about your Biblical Heritages and bring transparency to your Belief System!

Thursday, December 29, 2016

Judaism is Fundamentally a Religion of Practice

An article I read about an interview with Noam Chomsky inspired me to write this blog. Before I knew anything about Noam Chomsky, I was introduced to the work of his father William Chomsky through his book Hebrew: The Eternal Language. It contains a wealth of knowledge about the culture behind ancient Hebrew words. It wasn’t until I returned to college and began taking linguistics courses that I learned about Noam. He is a professor at MIT and is considered the “Father of Modern Linguistics.” In an awards ceremony at MIT, he was introduced as the “world's most cited living scholar.”  He is also known as “the world's leading political dissident,” which often makes him an unpopular figure to those on the right and left.

In a December 14, 2016 interview with Daily Mirror, Noam Chomsky was asked: “And your views on religion, you were born into a Jewish family and raised . . . .” His answer brought back some old memories for me. I grew up in a town that did not have a synagogue and I did not personally know any Jewish people until I began my research on the Jewish Jesus in my mid-30s. The first Jews I met practiced ultraorthodox forms of Judaism. Since I came from a fundamentalist Protestant Christian background, it seemed to me that we shared a lot of things in common – belief in one God, belief in the Scriptures, etc.

Later, I got to know another group of Jews who made it clear to me that they were atheists. Now I knew a lot of “former Christians” who were atheists, but this group did not identify themselves as “former Jews;” they made it clear they still Jews. But even though that gave me something to think about, what they did simply did not compute – they kept the Shabbat, went to synagogues on Rosh Hashanah and Yom Kippur, and did other “Jewish” things!

Why would people who didn’t believe in God do those things? It took me a long time to finally understand. Chomsky’s response to the question above reminded me of that period in my life and that’s why I decided to share it with you. (I added underlines to highlight points).

Well, remember that Judaism is fundamentally a religion of practice, more than belief. So, say my grandfather, who was basically still living in the 17th century Eastern Europe was ultra religious. But if I had asked him, did you believe in God? He probably wouldn’t have known what I was talking about. Judaism means carrying out the practices. My father was basically secular, but deeply involved in Jewish life. If you go to a New England church on Sunday morning, you would find people who are deeply religious, but not believers. Religion to them means community, associations, helping each other, having some common values and so on. Religion could be all sorts of things. But to me, it doesn’t happen to be a value; if other people do, that is their business.”

Judaism is “fundamentally a religion of practice.” Keep that in mind when you read about the life and teachings of the Real Yeshua. His message and movement was about what people do, not what they believe.

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Jim Myers

Friday, December 23, 2016

Who Founded Christianity? Jesus, Paul or Neither? The Answer Will Surprise You

Nowhere in the New Testament does Jesus or Paul say he is rejecting Judaism and starting a new religion. In fact, the term “Christian” doesn’t appear at all in the Gospels (Matthew, Mark, Luke, and John), which chronicle Jesus’ spiritual mission; and only later, three times in the rest of the New Testament. If Jesus conceived of a new church, why did he spend his life religiously celebrating the major Jewish holidays in the Temple in Jerusalem? And we must remember that throughout the years Jesus prayed, preached, and read from the Torah in a synagogue on the Sabbath. Read the complete blog at --

Thursday, December 22, 2016

"DO TZEDAQAH (righteousness)" - Yeshua’s Primary Message

The following is from a book we highly recommend – There shall be no needy: Pursuing Social Justice through Jewish Law & Tradition by Rabbi Jill Jacobs © 2009; Jewish Lights Publishing, Woodstock, Vermont; pp. 80, 84-85. Rabbi Jacobs is providing information from sources much later than Yeshua, but I have no doubt that he would be in complete agreement with her message. The information below has been edited and highlighted to make specific points related to the teachings of Yeshua.

The theme of JUSTICE remains central to the understanding of TZEDAQAH (righteousness). Support for the poor is understood as an obligation and as a means of restoring justice to the world, and not as an altruistic or voluntary gesture.

If the poor are entitled to the same dignity and quality of life as the wealthy, and if the fortunes of the wealthy and the poor are understood to be interconnected, then it stands to reason that the better off would be expected to care for the needs of the less well-off.

In contrast with philanthropy or charity, TZEDAQAH (righteousness) specifically refers to financial support for the poor. Other kinds of giving – to communal institutions such as synagogues, museums, schools, and cultural organizations – are important responsibilities, but are not necessarily considered TZEDAQAH (righteousness).

The goal of TZEDAQAH (righteousness) is, first and foremost, to lift individual people out of poverty and to create a more equitable world. At the same time, giving TZEDAQAH (righteousness) should also increase our own awareness of the world around us, and should arouse in us compassion for those in need.

Conditioning ourselves to give TZEDAQAH (righteousness) can bring us into a closer relationship with God and has the potential to increase the sense of divine compassion in the world as a whole.

TZEDAQAH (righteousness) is obligatory upon every member of the community, even those who themselves accept TZEDAQAH (righteousness):

(1) A person who has lived in a community for thirty days becomes obligated to contribute to the fund used to provide food for the hungry.

(2) Someone who has lived in the community for three months must donate to the fund that gives financial assistance to the poor.

(3) Someone who buys a home, thus declaring an intention to stay in a given community, becomes obligated to contribute to these funds immediately (Talmud, Bava Batra 8a).

Every member of the community of the community is required to contribute according to his or her ability. Specifically, there is an expectation that each person should give at least 10 percent of his or her yearly income to TZEDAQAH (righteousness).

According to traditional sources, you should not give more than 20 percent of your income to TZEDAQAH (righteousness), lest you find yourself dependent on the communal fund.

The message of Yeshua can be summed up in two words: DO TZEDAQAH!

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Tuesday, December 20, 2016

Have You Met Rabbi Yeshua?

Is understanding Yeshua as a rabbi more important than "believing in Jesus"? The role of Yeshua as a messianic figure gets much more attention than his role as a rabbi. The Synoptic Gospels, however, provide a wealth of information and highlights his activities as a rabbi. Interestingly, and as surprising as it may seem, we have a record of more of the sayings and the deeds of Yeshua than any other 1st century rabbi. Learn more about Rabbi Yeshua at --