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Showing posts from October, 2018

Watch discussions between Rabbi Jeffrey Leynor and Jim Myers on Genesis 1

Watch discussions between Rabbi Jeffrey Leynor and Jim Myers about the ancient wisdom principles and values embedded in the Hebrew texts of the first creation account in Genesis. Genesis 1 Part 1 consists of eight very short videos that cover the first four days of creation. They have been posted on Facebook, but you do not have to be a Facebook member to watch them. When you click on the play button of each video, a “Sign Up Screen” will pop up -- just click on the “Not Now” option and the video will play. Go to the TOV Center Videos Page to find links to the eight short videos online – CLICK HERE.

The Christian Doctrine that Destroyed the Gospel of Yeshua

When Yeshua announced that he had been chosen by Yahweh to be an Anointed One (Christ) at his hometown synagogue in Nazareth, he explained what he had been “anointed to do” by reading Isaiah 61:1-2a:
The Presence of the Master Yahweh is upon me because Yahweh has anointed me to proclaim the good news (gospel) to the poor. He has sent me to bind up the brokenhearted, to declare liberty to the captives, the opening of the prison to those who are bound and to proclaim the year of acceptance of Yahweh.
Later he taught from Isaiah 58 to reveal more about who the poor, captives and those who are bound were. God wanted people to “do acts of TZEDAQAH (righteousness)” to make the Yeshua’s Gospel a reality. For Yeshua, “doing acts of TZEDAQAH (righteousness)” was the primary requirement for being a member of his movement and for entering eternal life. Isaiah specifically described the following “acts of TZEDAQAH (righteousness)”:
breaking your bread with the hungry
bringing the wandering poor y…

Speaking the words of the scrolls instead of reading the Bible

To speak about the books of the Bible is misleading on more than one account. Historically, the Hebrew Bible is a collection of scrolls, and scrolls cannot be simply equated with books. The difference between the two is not merely a matter of form; it affects the mode of writing, editorial strategies, and the way in which readers use the text.1
The ancient world was a world without books. Reading and writing were restricted to a professional elite; the majority of the population was nonliterate. If we are to understand the making of the Hebrew Bible, we must familiarize ourselves with the scribal culture that produced it. They practiced their craft in a time in which there was neither a trade in books nor a reading public of any substance. Scribes wrote for scribes.2
Reading was an oral activity. In order for the message to reach its destination, however, the written text needed a voice. Texts were for the ears, rather than the eyes. Written documents were read aloud, either to an audie…