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Die Zerstörung des Tempels von Jerusalem - Francesco Hayez (1867)

Hebrew Glossary And Terminology

Expository Glossary of Hebraic Terms used in Messianic Teaching

By Johann van Rooyen and Dennis Humphrey

 

"Behold, the Lord cometh forth out of his place, and will come down.. And the mountains shall be molten under him, and the valleys shall be as wax before the fire, and as the waters that are poured down a steep place"
(Micah i. 3, 4)

Key

Entries followed by the symbol are Greek terms. [G]

Entries followed by the symbol are Latin terms. [L]

Entries followed by the symbol are Aramaic terms. [A]

Almost all other foreign-language entries are transliterated Hebrew.

A

Hebrew: Wordplay on shiqutz shomem. Desolating sacrilege; mute abomination. "Ba'al samem" ba'al —"Ba'al of heaven," indicating that this idol is not (master) and not ruler of heaven, but in fact a mute abomination that lays waste and brings desolation. Hebrew term for an idolatrous image, specifically one set up in the of the haQodesh Beit haMiqdash (Temple) in Yerushalayim, proclaimed to be "master of heaven" and worshiped as such. Historically, the mentioned in the book of desolating sacrilege Dani'el, was a statue of the pagan Greek idol, Zeus, bearing the facial image of Antiochus IV "Epiphanes." This image was set up on the golden altar of incense by the insane Greek-Seleucid king, who attempted to outlaw the worship of Almighty YHWH and replace it by the worship of the Greek pantheon and the worship of himself as "god manifest." Scripture is clear that an eschatological shiqutz shomem will be set up in the time immediately preceding the second coming of the Son of Man. Allusions and intimations lead the student of Scripture to expect the of the shiqutz shomem acharityamim (end of days) to be a Roman Catholic crucifix bearing the image of the False messiah, who will demand worship as "Christ" and "God." The eschatological shiqutz shomem is described in Yeshayahu 40-46. The False Prophet will erect it in the haQodesh Beit haMiqdash (Set-Apart Place) of the (Temple). In its eschatological intent, the book of Yirmeyahu intimates that an image of a Madonna ("Holy Virgin;" "Queen of Heaven") may in all likelyhood also be set up in the Temple compound.

Abaddon

Destruction. Angel of the bottomless pit, mentioned in Revelation 9:11. A name in the Tanakh for the grave, the netherworld.

Iyov 26:6

She'ol is naked before Elohim; Abaddon lies uncovered.

Iyov 28:22

Abaddon and She'ol say, `Only a rumour of it has reached our ears.'

Iyov 31:12

It is a fire that burns to Abaddon; it would have uprooted my harvest.

Proverbs 15:11

She'ol and Abaddon lie open before YHWH— how much more the hearts of men!

Abba

"Daddy." We are related to Almighty YHWH not only as subjects are related to a King, but also as children to a loving Father, having been adopted on the basis of the broken body, the shed sacrificial blood and the resurrection of Messiah Yahushua.

The end-of-days; the latter days; the last days. A Hebrew term for the time of the consummation of all things. The days are pictured as an army marching past. The reshith acharit is the part that has already passed, while the is the part that is still approaching. Events said to happen (at the end of days) often ba'ha-acharit ha-yamim had one or even more partial fulfillments in history, which serves as a or pattern tavnit that foreshadows events that will happen in Yom YHWH.

The other Hebrew term for eschatology is (Footsteps of the ‘Iqqvot haMashiach Messiah). Scriptural history is a carefully woven prophetic that tavnit (pattern) teaches—to those who have ears to hear—the Footsteps of the Messiah.

Acharonim

The latter rabbinic authorities; in contradistinction to the ("early ones"). Latter- rishonim day authorities within Judaism.

Adon

Master, ruler. Expresses a relationship of rulership, headship, royalty and authority, and not necessarily one of ownership. The antonym of Adon is —servant. eved

The itinerant, aggadic proto-rabbi, Yahushua ben-Yosef mi Natzeret, was addressed by the title Adon, as was other sages.

Adonai

An intensive form of Adon or Adoni; "great master" or "my great master." A title used to address kings and royalty. The name Adonai is most often used of the Almighty in the writings of the prophets—they were the messengers of the King, and therefore used the terminology of a messenger of a king.

The term is a plural of majesty. It is not the unique name of the Almighty; in Adonai Scripture it is also used of mighty men, e.g. Yosef as vice-regent of Mitzrayim under Pharaoh, and of King David.

In Orthodox Jewish worship, the name is used as an evasive synonym or circum- Adonai locution for YHWH, the Name of HaQadosh, baruch Hu ("the Holy One, blessed be He").

"My Adon," i.e. "my master." A term for the Messiah in Tehillim 110:1.

Af

Nose. See: ("my nose"). api

This word comes from Greek and means "that which comes after" or "after-dish." The last morsel of eaten at the meal. During the Passover Seder meal, matzah Pesach Seder three pieces of matzah are placed inside a During an early stage of the matzah-tash.   Seder meal, the children are sent out of the room. Then half of the central piece of matzah is broken off, wrapped in linen and hidden away. This is evidently symbolical of burial. The broken, wrapped and hidden piece of matzah is called the Afikoman.

Toward the end of the Seder meal, the children are given the opportunity to search for the The children search for it with fervour and great expectation; shouts of Afikoman.  joy are heard when it is found. The child who finds the Afikoman can bargain with the father for a gift. The father promises to buy a gift, but must make an immediate downpayment, which serves as a proof and pledge of the gift that is to come—the "Promise of the Father."

The Messiah came. His body was broken and He was buried, hidden away. He who finds the Messiah, shouts with joy. Our Father in Heaven gives us the promise of a share in the abundant life of the World to Come, to be in the resurrection of the righteous. The Promise of the Father is His Ruach—His life-giving Breath, Power, Presence, Personin-action. —the firstfruits of We now receive the firstfruits of the Promise of the Father the impartation of the That is a downpayment, a seal, a pledge of the Ruach HaQodesh. great gift that will be given to us in the fulness of time, at the final redemption, the geulah shelemah. , When King Messiah comes in esteem all who have found the living Afikoman Promise of the Father. will receive the fullness of the

Africa

It is a fact that Africa has played an important role in YHWH's programme throughout history. In Scripture, we see that Africans have taken responsibility during some of the most difficult and dark times when the Qahal needed leadership and protection. When Mosheh fled from Pharaoh, refuge and place of preparation for his ministry was provided by Yitro the Midyanite (an African) Exodus 18:1-2. When was thrown — Yirmeyahu into the well and condemned for preaching the word of YHWH, he was rescued by an Ethiopian eunuch an African. When Yahushua was just an infant and his parents had — to flee to protect him from the wrath of Herod, they took refuge in Egypt, Africa. The first disciple who were added to the Messianic Qahal outside of after the Yerushalayim outpouring of the was an African an Ethiopian eunuch. The leader- Ruach HaQodesh — ship of the first Qahal in Antioch included two Africans. These, and other examples, demonstrate that the Qahal in Africa has a specific responsibility in YHWH's programme, most times relating to crises when leadership, directive and protection are most needed.

Ages of salvation-history

The sages understood that salvation-history would unfold as a cosmic week with "days" of 1000 years each. Chronology starts with the impartation of the nishmat chayim (breath of life; to Adam. The preceding 6 days of creation are seen as being neshamah) separate from chronology, and to contain all the secrets and ages of the universe. Adam and Chawwah were in the and in the fulness of the image of Elohim. Malkut Shamayim, They transgressed and were diminished to the shell of the image of Elohim. The fall of man precipitated the (desolation), which endured for 2000 years. This was Age of Tohu followed by the (instruction) and the (Days of the Age of Torah Yemot haMashiach Messiah), each lasting 2000 years. Together, these three periods constitute the Olam hazeh —the present age or "this world." These 6 days will be followed by Yom YHWH, the sabbatical millennium, the 1000 year reign of King Messiah. Just as king David first ruled over Yahudah from for 7 years, and then over all Israel from Chevron Yerushalayim, we expect Yahushua to rule from heaven for 7 years, and then on earth from Yerushalayim for the balance of the Millennium. The Messianic Kingdom is also called the —the age to come. It is followed by the Great White Throne Atid Lavo Judgement, and the —the World to Come. Olam ha-bah

Age of Tohu

The age of desolation. The first 2000 years of the (present age), i.e. from Olam Ha-zeh the fall of Adam until the calling of Avraham. Less than 10 chapters in all of Scripture deals with this 2000 year period, whereas hundreds upon hundreds of pages deal with the next 2000 year period—the Age of Torah.

Age of Torah

The age of instruction. The middle 2000 years of the (the present age). Olam Ha-zeh The was preceded by the Age of Desolation, and followed by the Yemot Age of Torah ha-Mashiach—the Days of the Messiah. The began with the calling of Age of Torah Avraham and ended at the first coming of the Messiah, when the Yemot haMashiach (Days of the Messiah) arrived.

Aggadah

A story that serves as an object-lesson. A parable. The ethical sayings and scriptural expositions of the sages, in contrast to their (legal) statements. The nonlegal halakhic part of rabbinic literature.

Agrapha

A term applied to sayings of Rabbi Yahushua from Natzeret not recorded in the Gospels.

An important Agrapha is the "Logia" or "Sayings" discovered 200 km south of Cairo in 1896. Logion 2 states:

[Yahushua said] "Unless you fast to the world, you shall in no way find the Kingdom of Elohim, and unless you keep the Sabbath you shall not see the Father."

Logion 3 states:

[Yahushua said] "I stood in the midst of the world, and in the flesh was I seen by them, and I found all men drunken, and none found I thirsty among them; and 1 my being griefs over the sons of men, because they are blind in their heart…"

Aiyin Ra'ah

Literally: bad eye. To have an "evil" or "bad" eye is simply a Hebrew metaphor for a stingy person.2

Aiyin Tovah

Literally: good eye. A Hebrew metaphor for a generous person . In the King James 3 Version (KJV), this term is inaccurately translated as, "If your eye be single…"

1 Thirsty for saving truth, which leads to right conduct.

2 Afrikaans: 'n Suinige mens.

3 Afrikaans: 'n Vrygewige persoon.

Binding an animal for sacrifice; specifically, Abraham's binding of Yitzchaq for sacrifice to the Almighty (this sacrifice was, of course never consummated.) A sacrifice had to be bound in order to be valid.

Akkum

Non-Israelites who do not observe the Noachide commandments.

Al Chet

Literally: "for the sin;" an important prayer, listing sins for which we beg Yom Kippur forgiveness.

Aleinu Leshabe'ach

According to many early sources, the Aleinu prayer—a declaration of faith and dedication—was composed by Yehoshua after he led Yisra'el through the river Yarden.

During the Talmudic era it formed part of the Mussaf service, and at Rosh HaShanah some point during medieval times it began to find its way into the daily service.

The Aleinu was probably added to the daily prayers to implant faith in YHWH's Oneness, the Oneness of His Kingship, and the conviction that He will one day "remove detestable idolatry from the earth," thus preventing the Yehudim from being tempted to follow the beliefs and lifestyles of the nations among whom they dwelt in the galut. The is recited at the conclusion of every service. Its first paragraph proclaims the Aleinu difference between Israel's monotheism and the polytheism of other nations. The second paragraph expresses confidence that all humanity will eventually recognise YHWH's sovereignty and declare their obedience to His commandments. The Artscroll Siddur (Sherman, page 159) continues It should be clear, however, that this does not imply a belief or even a hope that they will convert to Judaism. Rather, they will accept Him as the only Elohim and obey the universal Noachide laws that are incumbent upon all nations (Rabbi Hirsch).

The inclusion of the sentence, "For they bow to vanity and emptiness and pray to a god which helps not" is quoted from Yeshayahu 45:20. Around the year 1400 a Roman Catholic Jew, no doubt seeking to prove his loyalty to the Church, spread the slander that this passage was meant to slur Christianity. This charge was refuted time and again, particularly by Menasheh ben Israel, a 17th century scholar. However, repeated persecutions and the insistence of the Roman Catholic Church, caused this line to be censored from most Siddurim (prayer books).

Eschatological perspective: The Aleinu is an ancient prayer of thanksgiving for being separated from the heathendom. This prayer quotes a passage from Yeshayahu 45. Yeshayahu 40-53 are prophecies spoken in the spirit and power of Eliyahu haNavi—the prophet Eliyah. Malakhi 3 states that the role of Eliyahu is to prepare the way before YHWH. In Messiah's first coming, Yochanan haMatbil (John the Baptist) prophesied in the spirit and power of Eliyahu, pointing to the true Anointed One and proclaiming "Behold: the Lamb of Elohim who takes away the sins of the world." In doing so, he prepared the way for YHWH. In the second coming of the Messiah, the two witnesses will prophesy in the spirit and power of Eliyahu—Revelation 11. They will prophesy in the streets of Yerushalayim for 1260 days. They will prophesy the songs of the of Eved YHWH. They will proclaim that Yahushua is the unique Messiah of Almighty YHWH.

They will see the being set up in the ha-Qodesh of the shiqutz shomem Beit haMiqdash.

All their future prophesies are embryonically contained in Yeshayahu 40-55—this second section of the book Yeshayahu begins with the statement that the time of redemption has come and that a path will be prepared for YHWH in the wilderness. This identifies the passage as an Eliyahu-prophecy. An idol is described in Yeshayahu 40-46.

Historically, it describes an asherah-type idol. Eschatologically, it is a description of the shiqutz shomem (abomination of desolation), i.e. the idolatrous image of the False messiah that will be set up in the HaQodesh of the rebuilt in Beit haMiqdash Yerushalayim by the False prophet. During the time of the Spanish Inquisition, the beautiful Aleinu prayer was censored by the Roman Catholic Church because it was identified as an attack on the Indirectly, this confirms the intimations of crucifix.

Scripture that the eschatological will be a Roman Catholic crucifix shiqutz shomem bearing the face of the Antichrist, i.e. the face of Antiochus IV "Epiphanes," i.e. the popularly accepted face of "Jesus."

Al HaNissim

Thanksgiving to YHWH for the miracles of, especially, saving Israel from overwhelmingly strong enemies; added to prayer and grace after the meal on the festivals of Chanukah and Purim.

Aliyah

Plural: Aliyot

Literally: "going up." To "have an aliyah" refers to the honour of being called up to the bimah Torah. to recite or chant the blessings over the To "make aliyah" or "go on aliyah" means to immigrate to Eretz Yisra'el.

The personal name of the Almighty is YHWH. Hebraic names by which He is addressed, include (the Set-apart One, blessed be He), HaQadosh Baruch Hu Ribono shel Olam, HaRachamam, Adoshem, Adon Olam Avinu Sheba- (Master of All) and Shamayim (our Father who is in Heaven).

Greek: Pantokrator.

Al Miqra Megillah

The blessing before the reading of the megillah (scroll).

Al Netilat Yadayim

The blessing over the washing of hands before the meal.

Am ha'aretz

Peasantry. Used in the Talmud and thereafter as a derogatory reference to ignorant people of the land. A country bumpkin. (Afrikaans: "plaasjapie"; "bekvelder.")

Standing prayer; a group of prayers, quietly murmured, thrice daily as part of each daily service, while standing up. Also called the or the Tefillah Shemoneh Esreh (Eighteen Benedictions).

Plural: Amora'im.

Also see: Tanna'im.

Literally: Speaker, interpreter. Term used for an expounder of Talmudic (Mishnaic) law from the time of the completion of the Mishnah to the redaction of entire Talmud.

Rabbis who contributed to the Gemarah—the lengthier sections of the Talmud that expounds the Mishnah. In Babylon the Amora'im were given the title Mar or Rav. In Israel they were called Rabbi. Their discussions and teachings span the period 220 YM 550 YM, and form the Gemara lengthier sections of the Talmud that – —the follow each Mishnah.

Am Qadosh

Set-apart covenant people. A term for Israel, specifically the faithful remnant of Israel in the eschaton. They are commissioned to be —wholly different; set-apart to qadosh Almighty YHWH and His purposes.

Ana Adonai hoshi'ah na, Ana Adonai hatzlichah na

"Please, O Adonai, save us! Please, O Adonai, make us succeed!" A prayer from Psalm 118:25, recited on the last great day of . This salvation Hoshana Rabbah, Chag Sukkot was understood to come through the Messiah. This prayer was chanted at the triumphant entry of Messiah Yahushua on Aviv 10, less than a week before His execution.

Ancient of Days

A title for YHWH in Dani'el 7:9. Called in the book of the Before-Time Chanoch (Enoch).

Ani ma'amin

Literally: "I believe;" a song that is often sung at the Seder and at Pesach Yom Hashoah observances in memory of Holocaust victims who sang this song of faith on their way to their deaths at the hand of the Fascists during WW2.

Anshei K'neset Hagdolah

Sages of the Great Assembly during the first part of the Second Temple Period.

Antinomianism

The belief that faith frees a believer from all obligations to observe the Law of the Almighty. Also an attitude of hostility towards the of YHWH. Torah

A careful reading of Yirmeyahu 31 shows that the Renewed Covenant so changes people that knowledge of, and observance of, the Torah becomes our new nature, by the indwelling of and regeneration through the Ruach HaQodesh. We are not saved by keeping the Torah; Torah Scriptural -observance is the lifestyle of the redeemed.

Messianic Yehudim should be -observent; faithful Gentiles should keep the Torah Noachide mitzvot as entrance requirements, and should then begin to grow in knowledge of the without converting to Judaism, except in special circumstances, e.g. Torah, marriage to a Yehudi.

Api

"My nose."

The literal translation of Yeshayahu 13:3:

I have commanded my dedicated ones;

I have also summoned my mighty ones to my nose (l'api)

To be exuberant over my grandeur.

The first verses of Yeshayahu 13 may therefore be read as a promise that YHWH will, before the destruction of eschatological Babylon, gather those dedicated to Him, to His very presence. A deep study of the fall of Bavel in Yom YHWH further shows that it will happen on Tishri 8, 7 days after 1 day before the False messiah comes Yom Teruah, to power and 2 days before he makes a strong covenant (military treaty) with many fore one "seven" i.e. yearweek, i.e. 7-year period. We also note that, in most prophecies of the fall of Bavel, there are promises of saving the faithful and bringing them into the very presence of YHWH (Yeshayahu 13:3), of the resurrection of the dead (Yeshayahu 18:3) and of the coronation of the Messiah (Yeshayahu 21:5 Tehillim 84:9). For this and „± remez other reasons, a pre-tribulation is not an unscriptural position to hold. natzal

Ideas and teachings pertaining to the revelation (apocalypse uncovering, unveiling) of the last days and the end of the present age. Examples are Dani'el 7-12, Zekharyah 1-6 and the book of Revelation.

Apocrypha [G]

A Greek adjective that means "things concealed." Old Testament Apocrypha, specifically the fourteen books written after the canon of the Hebrew Scriptures was closed and which, being the least remote from the canonical books, laid strongest claim to canonicity…The body of Jewish literature written between the second century BM and the second century YM, not included in the canon of the Hebrew Scriptures.

Aram

Syria.

Aravah

Plural: Aravot.

A willow branch taken as one of the four species on Sukkot. The four species are the aravah, etrog, hadas and lulav—the willow, citron, myrtle and palm branch.

Arva kosot

The four glasses of wine drunk at the Pesach Seder.

The 4 plant species used at Chag Sukkot.

In rabbinic literature, the name of the Antichrist or False messiah of the latter days. The name was apparently derived from the name Romulus, the legendary founder of the city of Rome. The sages saw that Scripture intimates that the False messiah will initially rule the revived Roman Empire, i.e. united Europe, possibly (initially) from Rome.

Aron Qodesh

The Ark of the Covenant. Also used as a term for the large wooden cabinet in which the Torah scrolls are kept in the synagogue. Today called in Sephardic synagogues. Hekhal

The used during four species Chag Sukkot:

„¿ a palm branch (lulav)

„¿ myrtle twig (hadas)

„¿ willow twig (aravah)

„¿ citron (etrog).

Evening prayer.

Asaph

To gather.

Ascetic ideal

A wholly unscriptural, pagan tradition of renouncing social life and comfort for solitude and self-mortification. Crept into Christianity before and during the Middle Ages.

Aseret Yemei Teshuvah

The ten days of penitence and return. The "High Holy Days." The Days of Awe.

Tishrei 1 – Tishrei 10, i.e. to Seven days of awe are framed in- Yom Teruah Yom Kippur. 

between the 2 days of and the day of . Yom Teruah Yom Kippur

A trespass or guilt offering made by one who has trespassed against his fellow man.

Qorban asham.

An upright idolatrous image. A crucifix may be classified as an idol of class asherah.

Ashkenazi

Plural: Ashkenazim.

Referring to Jews coming from Central and Eastern Europe.

Ashrei

Psalm 145 recited thrice daily.

Historical Assyria. Ashshur under king Sancheriv is a foreshadowing picture of eschatological Gog of the land of Magog who will invade in Yom YHWH. Eretz Yisra'el

Forbidden. The opposite of mutar, which means permitted.

Atah Chonantanu

A passage added to the evening prayer after the Shabbat to note the difference between the and the (ordinary, mundane). qadosh chol

The age to come. A term for the Messianic era. The Millennium or Messianic Kingdom.

The Day of YHWH. Literally: "the future to come."

Atzeret

A festive gathering for the conclusion of a festival or a festival season. Concluding observance of an appointed time or festival. The word is derived from atzeret "gathering." is the concluding day of is a Talmudic term Shemini Atzeret Sukkot; Atzeret for because that festival concludes the spring festival season as well as Chag Shavuot, the counting of the Omer.

Av

Father. Also the eleventh month of the scriptural year.

We are related to HaShem not only as subjects to a King, but also as children to a Father.

Av Beit Din

"Father of the house of judgement." Today: The Chief Justice of Israel.

Avel

Someone who is in mourning.

Avelim

Those who have recently lost a next of kin, find expression for their avelut by observing 7 days of confinement at home—"sitting sheva"—foregoing new clothes and musical entertainment, and reciting the qaddish prayer.

Avelut

Third period of mourning; the first year after death.

Averah

An infringement of the Torah; mitzvah the opposite of a (commandment).

Av HaRachamim

A prayer to "Father of compassion mercies" for the persecuted communities."

Avi

Prefix or suffix meaning "my father."

"My father rejoices." The beautiful and intelligent wife of the fool Naval who was later married by Dawid after Naval's death—see 1 Samuel 25.

Avinu Malkenu

"Our Father, our King;" a prayer of supplication. Specifically prayed during the Ten Days of Awe (Days of Penitence; Days of Return and fast days. (teshuvah))

Our Father Who is in Heaven.

Avishua

"Father of salvation." Son of Pinchas and fourth High Priest of Yisra'el (1 Chronicles 6).

Aviv

First month of the religious calender of scripture, instituted in Exodus 12. and Pesach Chag haMatzah fall in Aviv. Aviv marks the beginning of the barley harvest; the wheat harvest begins about 50 days later, with Chag Shavuot.

"My Father is YHWH." Mother of king Chizkiyahu.

Avodah

The Temple service, specifically that performed by the High Priest.

Since the destruction of the Temple, modified versions of the services have been Beit haMiqdash moved to the synagogues and homes; these consist of Scripture readings, teachings, songs, liturgical poems, etc.

Often a specific reference to the Yom Kippur service.

Chasidic concept of life dedicated to Almighty YHWH.

Avot

"Fathers." Avraham, Yitzchaq and Ya'aqov.

Ayin ha-ra

An evil eye. Being stingy, jealous or envious; having a bad attitude. In Talmudic times, a superstitious dread of the "evil eye" developed.

Azarah

Plural: Azarot.

Generic term for a courtyard in the compound. Beit haMiqdash

In the service, lots were drawn over two goats. The one lot read, Yom Kippur l'YHWH ("to YHWH") and the other lot ("to Azazel"). The goat was led from l'Azazel l'Azazel

the Miqdash (Temple) by a chosen priest who is called an (a "timeless man," i.e. a ish iti man without any sense of time or season, rain, snow or inconvenience) and taken to Har Azal (Mount Azal) where it was pushed off backwards from a high, steep, jagged cliff to be torn to shreds and fall to his death.

In the Me'am Lo'es Torah Anthology: Yom Kippur Service (Kaplan, 1982: 17), the teachings of the sages about the meaning of the word is summarised: Azazel

The etymology of the word is as follows: it is derived from the word Azazel az or azuz, strong. which denotes The word Azazel refers to a powerful, strong rock or cliff. The word means strong… el

Some say the word refers to the cliff over which the goat was pushed. Azazel

The word Azazel could also be broken up into " which means az azel," "the goat who goes."

Rabbi Kaplan (1982: 17-18; 54) describes the manner in which goat was killed: l'Azazel

The High Priest would then come to the goat upon which there was the lot "to Azazel." He would place both his hands on it and make confession for all Israel.

He would say, "O YHWH, Your people have erred, sinned and rebelled before you…"

He would then call the priest who had been designated from the day before Yom Kippur, and would give him the goat to bring to the desert. On the day before Yom Kippur, people would go to huts that had been put up previously, to accompany the person leading the goat. Those in the last hut would stand at the edge of the area where one can go…to see from a distance what the person in charge of the goat does.

The priest to whom the goat is given over, brings it to the cliff that we have mentioned and leads it to the top of the cliff. Half of the hank of scarlet cloth he would tie to the rock, and half he would tie between the goat's horns. Then with his hands he pushes the goat down so that it tumbles down the cliff. It would not reach halfway down before it was broken into pieces, totally dismembered. The cliff over which the goat was thrown consisted of sharp, jagged rocks that would tear the goat into shreds. He would then say, "This is the way the sins of the House of Israel should be destroyed."

The sages taught that the command to slay the goat in this particular manner is a l'Azazel chukah—a decree, which cannot be fully comprehended with the intellect. The reasons are known to YHWH, and Israel should obey it although they do not understand it fully.

The sages grappled with the meaning of the concerning goat chukah l'Azazel. The Torah Anthology: Yom Kippur Service (Kaplan, 1982: 20-21) relates one explanation:

When comes, HaShem sends Satan Sama'el his portion in the form Yom Kippur of the goat sent to Azazel. This is sent by the Israelites to the desert, which is a place of demons This is where Satan Sama'el has power…When (shedim).

Sama'el sees the goat sent to the desert, he also goes to the desert…and he no longer speaks evil against Israel.

Therefore a hank of scarlet wool was tied between the horns of the scapegoat…When the goat was pushed off the cliff, that skein of scarlet wool would become white. This teaches that this act atoned for the sins of the Israelites and whitened them: "If your sins are like scarlet they shall become white as snow" (Yeshayahu 1:18).

Through this repentance and confession, all the unclean spirits and denouncing forces that were created out of the sins are placed on the goat's head. They are destroyed with him in the desert, since this is the abode of these denouncing forces.

Scripture intimates that the glorious second coming of King Messiah will climax on a Yom Kippur, when He will enter Yerushalayim and destroy all the armed forces that has come up to fight against Him. We know that the False messiah will be captured and slain on this very day. It is therefore a distinct possibility that the to slay goat chukah l'Azazel in this most unusual manner could, besides other possible symbolical meanings, be a prophetic rehearsal for this joyous future event. Scripture teaches that the False messiah will be cast into the "lake of fire." This is a term for the Dead Sea—until roughly 1850, petroleum gas and combustible oil trapped beneath this lake often leaked out to catch fire, giving it, especially at night-time, the appearance of a lake of fire. It is believed that the earthquake that will coincide with Messiah's coming to the Mount of Olives (Zekharyahu 14) will enlarge the Dead Sea ("Lake of Fire") to reach the bottom of Mount Azazel. The earthquake will also cause huge amounts of petroleum gas and kerosene to surface through fissures in the earth's crust, and to ignite. On that day we will understand the full significance of the to cast goat off the steep cliff chukah l'Azazel on Mount Azal on . Yom Kippur

Azazel is a prominent character in the pseudepigraphic book of Chanoch (Enoch). In Chapter 54 of 1 Chanoch, a great judgement scene is described. A question is posed:  "For whom are these imprisonment chains prepared for?" to which the answer is given,

"They are prepared for the armies of Azazel." The pronouncements of extra-scriptural sources about Azazel does, of course, not carry much weight; these sources give us the commonly held ideas of people, but not the of YHWH. Devar

There is a difficult theological problem with asserting that goat is a prophetic l'Azazel tavnit l'Azazel of the coming Anti-messiah. According to Leviticus 16:20-22, goat carries the sins of the people of Israel upon him. The theological problem is: how can the Anti-messiah, the man of lawlessness, carry the sins of others upon him? How can an evil monster be a sin-bearer? Seventh Day Adventists (SDAs) have been exposed to very harsh criticism for following Mrs Ellen White, who taught that goat l'Azazel represents Satan. To this, SDAs reply that there is no forgiveness of sin without the shedding of blood, so that sending goat into the wilderness could not have an l'Azazel atoning efficacy. Dr Walter Martin, author of has defended the Kingdom of the Cults, SDA Church against its harsher critics on the issue of the eschatological significance of goat in the (service). l'Azazel Yom Kippur avodah

B

Reader of the in a synagogue. Torah

The shofar blower in a synagogue.

Badeken

Traditional formal veiling of the bride by the groom before the wedding ceremony.

Baptism

See: Immersion.

Barak

Lightning. See Lappidoth.

Bar-Anash [A]

See: Son of Man.

Barchu

A call upon the congregation to bless the Almighty.

Barech

"Blessing." The part of the Pesach Seder when the blessing after the meal is recited.

Bar Kochba

Leader of a Jewish revolt (132-135 YM) against the Roman Empire. This revolt was cruelly put down by emperor Hadrian. Rabbi Akiva made the grave error of proclaiming Bar Kochba to be the Messiah. At that point, Yehudim who were followers of Messiah Yahushua deserted the Jewish army. This led to a souring of the relations between Messianic and rabbinical Judaism. The Bar Kochba Revolt also fed the de-Judiaising of Christianity—powerful Gentile Christian leaders began doing everything possible to distance themselves and their faith from the "troublesome Jews" in order to escape persecution by the Roman Empire.

Bar Mitzvah

Literally: son of the commandment; ceremony marking a youngster's reaching the age of religious majority, traditionally thirteen for boys and twelve for girls; in many congregations, thirteen for girls as well. The young man or woman is considered old enough to be responsible for performing the commandments of the Torah. Bar Mitzvah is a ritual of acceptance by the community.

Baruch Dayan Ha'emet

A blessing of acceptance of the Almighty's judgements. "Blessed be the true Judge."

Said on news of a bereavement. One must say a blessing to Almighty YHWH for the bad as well as the good.

Baruch ha-ba

Blessed is the person that comes in. Welcome.

Baruch ha-ba b'shem YHWH

Blessed is the person that comes in the name of YHWH. Believing Israel will say this when the Messiah comes in the acharit-yamim.

"Bless Him and Bless His Name." A phrase of blessing of the Almighty's Name upon hearing it uttered.

Basar

To be fresh, cheerful; to announce glad news. To preach, publish, show forth, bear, bring, carry, tell glad tidings, good news. Flesh; meat.

(The word "gospel" is a contracted form of the old English term "good spell" which means "good news.")

Batel be-shishim

Of no significance. If less than volume/volume of non-kasher food falls into food that ƒp  ƒuƒo  complies with kashrut, it is batel be-shishim. 

Anything undesirable that pales into unimportance.

Batey Midrashot

See: Plural of Beit Midrash. Beit Midrash.

Houses of Study.

Bat Kol

Literally: "daughter of a voice." An "echo" of the voice of Elohim. The sages taught that during the 400 silent years YHWH did not speak through the prophets, but only occasionally through a bat-kol.

Scholarly Jewish teachers who, in ancient days, were either independently wealthy or on some type of financial support to enable him to provide the congregation with accurate and scholarly teachings and answers to difficult questions. The Pharisee and member of the Beit Din, Nicodemus, whose Hebrew name was Nakdimon ben-Gurion, was a Batlan.

Bat Mitzvah

Literally: Daughter of the commandment; ceremony marking a girl's reaching the age of being responsible for her own sins, traditionally 12 or 13 years.

The woman whom King David seduced and later married. She became the mother of King Sh'lomo. Literal meaning: "Daughter of the Oath."

Bavel

Hebrew word usually rendered as Babylon.

Bavlites

Babylonians.

Ba'Yamim ha-hu

"In those days…" A phrase understood by the sages to signify that something will come to pass at the time that the Messiah will come and accomplish the final redemption.

Ba-yom ha-hu

"In thát day." A phrase that signifies that something will happen in the Day of YHWH.

The sages identified several phrases which tells us that a passage will have its final fulfilment in the time when King Messiah would come. Some of these phrases are summarised in Table G.1 below:

Table G.1

Hebrew English

ba-yom ha-hu

In thát day (i.e

In those days

In those days and at that time

The days are coming

Yom YHWH)

Sing to YHWH a new song

Bechirah

Free will. That every human being has a fundamental bechirah between good and evil, is never in doubt.

Bechiya le-dorot

A cause for eternal regret. Literally: "A moaning for generations."

Bechor

Birthright. Ephrayim is the tribe of (birthright), whereas Yahudah is the tribe of bechor

the (ruling staff). shevet

1 Chronicles 5:1-2

1The sons of Reuven the firstborn of Israel (he was the firstborn, but when he defiled his father's marriage bed, his rights as firstborn were given to the sons of Yosef son of Israel; so he could not be listed in the genealogical record in accordance with his birthright, and though Judah was the strongest of his 2 brothers and a ruler came from him, the rights of the firstborn belonged to Yosef)…

Yirmeyahu 31:9

They will come with weeping; they will pray as I bring them back. I will lead them beside streams of water on a level path where they will not stumble, because I am Israel's father, and Ephraim is my firstborn son.

Devarim 33:13-17

13About he said: "May YHWH bless his land with the precious dew from Yoseph heaven above and with the deep waters that lie below; with the best the sun 14 brings forth and the finest the moon can yield; with the choicest gifts of the 15 ancient mountains and the fruitfulness of the everlasting hills; with the best 16 gifts of the earth and its fulness and the favour of him who dwelt in the burning bush. Let all these rest on the head of Yoseph, on the brow of the prince among his brothers.

17In majesty he is like a bull; his horns are the horns of a wild ox. With firstborn

them he will gore the nations, even those at the ends of the earth. Such are the ten thousands of such are the thousands of Ephraim; Menashsheh."

The search for, and cleansing & casting out of the leaven, which was performed just before Yahushua cleaned out his Father's House from leaven (greedy dealers) Pesach.

before He became our Lamb. (The cleansing of His Father's house is also based Pesach on the last verse of Zekharyah 14.)

Be-ezrat HaShem

With the help of Almighty YHWH.

Behemah

Plural: Behemot.

Beast. General term for animals. As a simple plural, means beasts; as a plural behemot

of intensity, it signifies a large beast, similar to the liv'yatan.

Plural: Beinonim.

People of median (intermediate) piety; the sinners; the average people. In Hebrew thought, mankind consists of 3 classes on the day of Judgement: the Tzadeqim (righteous), the (sinners, intermediates, average people) and the (the Beinoni Resha'im perversely wrong; the wicked).

Beit

House. The Temple in Yerushalayim.

Beit Din

plural: batei din.

"House of Judgement;" "House of Law." The court system was established by beit din Mosheh in (Bereshith 18), which operated under the aegis of the Parashat Yitro Beit Din HaGadol. Beit Din HaGadol, Beit Din Beside the well known the system comprised, under the aegis of the district and, under the aegis of the Beit Din HaGadol, Batei Din

district local representing the various communities recognised as Batei Din, Batei Din

legitimate by the higher A "must read" article is Batei Din. Bet Din and Judges in the Encyclopedia Judaica. beit din It is only with the Judaic phrase that the uninterrupted chain is obvious between the established by Mosheh, the Batei Din Beit Din HaGadol, which operated in the with the many under its supervision, Beit haMiqdash Batei Din and the which continue to operate today. Batei Din

House that is set-apart…The in . Beit haMiqdash (Temple) Yerushalayim

Beit HaShoevah

House of the Waterpouring. A joyous ceremony of water libation held during Sukkot.

The sages taught that those who have never observed the joy of the House of the Waterpouring, have never seen joy in all their life. During the Chag Sukkot, Beit HaShoevah Simchat Beit HaShoevah ceremony was held during the day, while the ("Rejoicing in the house of the waterpouring") ceremony was celebrated in the Temple compound during nighttime. Four gigantic torches lit up the Beit haMiqdash compound at Sukkot during the nights; these were called "the light of the world."

Beit Hillel

The School of Hillel. Pharisees who stressed YHWH's (loyal love) towards all chesed people who turn to Him.

Beit Midrash

House of Study that was a part of or adjacent to ancient synagogues. The sages taught "if you meet the Evil Inclination along the road, drag him off to the Beit Midrash; there you will conquer him."

Beit Shammai

The School of Shammai. Pharisees who stressed a particularly strict adherence to the Torah, and tended to hate Gentiles. They gained control over Judean society at the time of the birth of Yahushua, but lost their grip on the religious life of the nation with the destruction of the second in 70 YM. Beit haMiqdash

Aramaic: Bar-Anash.

See: Son of Man.

Ben-Noach

Literally: a son of Noach. Plural: Bnei Noach. A non-Israelite who worships YHWH,

observing the Noachide commandments. All people descend from Noach, so that we are all sons and daughters of Noach. In Acts 15, the Noachide are stipulated as mitzvot entrance requirements for Gentiles into the empowered eschatological qahal—the Messianic Assembly of the Yemot haMashiach.

A blessing.

Bereshith

The first book of the named after its first words, "In the beginning of/when." Torah,

Genesis.

Be-seder

In order. OK.

Be-shem

"In the name of" i.e. "according to the teaching received from" and "in the authority of"

a teacher of Torah.

It is Jewish ettiquette to state teachings be-shem omro—"in the name of the person who

said it." Example:

Said Rabbi Chanina: "Anyone who says an idea be-shem omro ge'ulah brings

(redemption) into the world, for it is written, 'And Esther said to the king, in the

[Talmud, Megilah]

Betzah

Roasted egg, a symbol for the second sacrifice of . Pesach

White vestments of the High Priest.

Bigdey ha-zahav

Golden vestments of the High Priest.

Bikat ha-Yarden

The Jordan Valley.

Bikkur

Examining or investigating.

Bikkur Cholim

Visiting the sick a pious duty, carried out in the past by — Chevra Kadisha.

The offering of the firstfruits of the harvest.

Bimah

The raised platform in the beit knesset (synagogue; shul) from which the is read Torah

and from which worship services are usually conducted; the platform is called in tevah

Sephardic synagogues. The reader's stand in a synagogue.

Page 20

The terms "bind" and "loose" are two Semitic idioms used in Rabbinic literature as

technical terms referring to authority. To "bind" means to an activity halakhic forbid

and to "loose" means to an activity. Clear examples in the Apostolic Writings permit

("New Testament") are 16:19 and 18:18: Mattityahu

Mattityahu 16:19

And I will give you the keys of the Kingdom of Heaven, and whatever you bind

on earth will be bound in heaven and whatever you on earth will be loosed loose

in heaven.

Mattityahu 18:18

Truly I say to you, and whatever you on earth will be bound in heaven and bind

whatever you on earth will be loosed in heaven. loose

In Yochanan 7:22-23, Yahushua refers to a decision handed down by the Beit halakhic

Din and recorded in the Mishnah (Shabbat 18:3 19:2 Talmud Bavli Shabbat 128a). – „M

Here the Greek text reads:

Yochanan 7:23a

If a man on the Sabbath day receive circumcision, that the law of Moses should

not be broken…

However the Aramaic reads

…that the Torah of Moses should not be loosed.

In Yochanan 5:18 we read in the Greek:

Yochanan 5:18

"Therefore the Judeans sought the more to kill him, because…he had broken the

Sabbath…

However the Aramaic text reads

"…he had the Sabbath…" loosed

This is important because the Aramaic text does not have Yahushua breaking the

Sabbath, but instead has him permitting certain activities on the Sabbath (loosing it).

A final example of an important Aramaic reading is in

Ephesians 2:14:

He is, therefore, our who made the two of them one and the shalom loosed

hedge which stood between us.

The phrase "and loosed the hedge" in the Aramaic reads and was used as a sh'ra s'yaga

technical halakhic term in Judaism. was used to mean "loose" or "permit" (as in Sh'ra

Mattityahu 18:18 and in various places in Rabbinic literature) The term appears s'yaga

in Mishnah Avot 1:1 "make a hedge about the Torah." To "loose the hedge" would

mean to permit activities that these hedge rules had effectually discouraged, so as to truly

love thy neighbour.

Page 21

In Mattityahu 16:18-19, Yahushua states "…I will build my assembly…I will give you

the keys of the Kingdom…" It is easier to understand this passage if we first understand

its sister passage in Mattityahu 18:15-18. Both passages discuss an which has assembly

the power to "bind" or "loose." As we have seen, the terms "bind" and "loose" are

Hebrew/Aramaic idiomatic expressions meaning to "permit" or "prohibit" in a court of

religious law. These technical terms are employed many times in the Talmud. halakhic

Table G.2 summarises a number of notable occurrences of these terms.

Table G.2:

Version Order Tractate

Yerushalmi Zera'im Berakhot 5b; 6c

Yerushalmi Nashim Sanhedrin 28a

Bavli Nashim Avodah Zarah 37a

Bavli Nashim N

4

5

edarim 62a

Bavli Nashim Yevamot 106a

Bavli Mo'ed Beitsah 2b; 22a

Bavli Zera'im Berakhot 35a

Bavli Mo'ed Chagigah 3b

6

Mattityahu 18:15-18

15"If your brother sins against you, go and show him his fault, just between the

two of you. If he listens to you, you have won your brother over.

17If he refuses to listen to them, tell it to the and if he refuses qahal (assembly);

to listen even to the treat him as you would a pagan or a tax qahal (assembly),

collector. Amein.

18"Whatever you bind on earth will be bound in heaven, and whatever you

This text bears an implicit reference to

Devarim 19:15

One witness is not enough to convict a man accused of any crime or offence he

may have committed. A matter must be established by the testimony of two or

regarding witnesses before the court (Devarim 19:15-21). Mattityahu 18 relates to the

authority to administer (right-ruling) in courts. These courts permitted or mishpat

prohibited, as enacted in e.g. Acts 15. The word "church" here in the Greek is

4 That is, seeds.

5 That is, women.

6 That is, appointed times.

"ekklesia;" in Hebrew it is or All of these words simply mean "qahol" "qahal."

"assembly." In fact, "ekklesia" is the word used for "assembly" throughout the

Septuagint; the Septuagint talks repeatedly of the "Ekklesia of Israel." (The founders of

dispensationalism overlooked this and therefore portrays "the church" as being an

exclusively New Covenant phenomenon; they developed their theology from English

translations of Scripture, where the term "Church" suddenly appears in the "New

Testament." This oversight fuelled their conceptual fragmentation of salvation history,

as well as antinomian tendencies.)

The word does not always refer to the Body of Messiah; sometimes it refers to a ekklesia

mob (Acts 19:41), sometimes the "assembly" of Israel (Acts 7:38) and sometimes it can

refer to a court, i.e. a (as in Acts 19:39). Since Mattityahu 18:16 quotes Beit Din

Devarim 19:15, it follows that the spoken of in Mattityahu 18:17 must be "…the ekklesia

judges who serve in those days…" which are mentioned in Devarim 19:17. Now if the

"qahal" which "binds" and "looses" in Mattityahu 18:15-18 is a "court" or judicial

council (a such as in Acts 7:38) then it is this same "church" that is mentioned Beit Din

in Mattityahu 16:18-19. The "keys of the Kingdom" refers to this authority to make

mishpat halakhah. (right-rulings) and udicial rulings should be solidly based on Such j

Scripture.

Let us now look at

Revelation 3:7

To the messenger of the in Philadelphia write: These are the words of him qahal

who is set-apart and true, who holds the key of David. What he opens no-one

can shut, and what he shuts no-one can open.

which quotes

Yeshayahu 22:21-22

21I will clothe him with your robe and fasten your sash around him and hand your

authority over to him. He will be a father to those who live in Yerushalayim and to

This "church" which has the keys of the Kingdom, then, is the of the ruling council

Messianic Assemblies which is seen meeting in Acts 15. Ya'aqov presided as the Nasi

(President) of the of the Messianic Assembly. Beit Din

The Roman Catholic Church claims to have inherited this authority through apostolic

succession. However, their " " is a messy and often pagan perversion of, and halakhah

addition to, Scriptural truth, and therefore carries no weight whatsoever— may halakhah

never contradict Scripture.

The Body of Messiah still has the authority of courts. Local congregations may make

locally applicable rulings on many issues. (A Bible-school may, e.g. forbid halakhic

students to smoke or consume alcohol.) Sadly, we have become so ignorant and divided

that any large-scale application of this authority of courts may lead to incessant quarrels

and possibly even a cruel inquisition. Therefore it is the best to apply this authority only

Page 23

within local assemblies and within denominations (e.g. at general synods), and not on a

greater scale. Let us wait for King Messiah to come and restore right-ruling to the earth,

to magnify the so that the will of YHWH be done on earth, as it is done in Torah,

heaven.

Groups such as the Assemblies of Yahweh and Netzarim Judaism have tackled the

problem of the sometimes chaotic division within Christianity by distancing themselves

from Christianity, and by proclaiming themselves the eschatological remnant of the

apostolic assembly of the first century. Netzarim Judaism acknowledges and submits to

the Beit Din system operating in Orthodox Judaism, and adds to this a Netzarim Beit Din

to decide on matters internal to Netzarim Judaism. The Assemblies of Yahweh views

themselves as the reconstituted Apostolic Assembly, reformed after 19 centuries or error

and darkness. They do not submit to the Beit Din system operating in Orthodox

Judaism, but seek to make their own rulings based on written Scripture.

„M „M „M „M „M „M „M

Next, we quote an article (pirated from the World Wide Web), "Binding and Loosing"

in Hebraic Thought by Dr Joseph B. Fuiten:

Mattityahu 16:19

I will give you the keys of the kingdom of heaven; whatever you bind on earth will

be bound in heaven, and whatever you loose on earth will be loosed in heaven.

Mattityahu 18:18-20

I tell you the truth, whatever you bind on earth will be bound in heaven, and

whatever you loose on earth will be loosed in heaven. Again, I tell you that if two

The which YHWH gave on Mount Sinay formed the constitution of the nation Torah

Israel. It was both a simple and complex relationship. On the one hand the was Torah

simple. Yet in daily life it often became complex. In the earliest days, Mosheh himself

both instructed the people in the and decided complicated matters of law for them. Torah

Mosheh said, "Whenever they have a dispute, it is brought to me, and I decide between

the parties and inform them of YHWH's decrees and laws." In time this became too

much for Mosheh alone and he appointed assistants. His father-in-law, Yithro, gave this

advice:

Exodus 18:21-22

But select capable men from all the people—men who fear Elohim, trustworthy

men who hate dishonest gain—and appoint them as officials over thousands,

In time, this group of assistants in the became an institution in their own right. Torah

Authority soon rested among the sages to interpret the meaning of the They Torah.

would consider the principles of the and decide issues. The decisions which they Torah,

made carried great weight. Over the centuries, Rabbinical expansion of the principles of

the took place in all areas of community life. Torah

The Rabbis were constantly called upon by their community to interpret scriptural

commands. Was such-and-such an action permitted? Was such-and such a thing or

person ritually clean? Scripture, for example, forbids working on the Shabbat, but it

does not define "work." As a result, the sages were called upon to declare what an

individual was and was not permitted to do on the Sabbath. They "bound" (prohibited)

certain activities, and "loosed" (allowed) other activities.

In the Hebrew way of thinking, binding and loosing is the interpretation of the by Torah

a Beit Din that performs and makes based on the written and mishpat halakhah, Torah

the oral Anyone who acted in this capacity was sitting in the seat of Mosheh. It Torah.

is easy to see why they used that term. Since Mosheh had acted in this way when he was

alive, interpreting the and since they were carrying on that tradition, they were Torah,

sitting in his seat.

Yahushua himself acknowledged the authority that resided in the teachers of the Torah

and among the Pharisees:

Mattityahu 23:1-2

Then Yahushua said to the crowds and to his disciples: "The teachers of the

Torah and the Pharisees sit in Mosheh's seat. So you must obey them and do

everything they tell you. But do not do what they do, for they do not practice

The early Church recognised this authority and what it meant. Writing in the mid-fourth

century, Cyril of Yerushalayim said,

"The Scribes and Pharisees sit in Moses' seat; for it signifies not his wooden

seat, but the authority of his teaching."

This authority found its highest expression in the Beit Din. Yet it existed down to the

local town and synagogue level. Outside the gates of the excavated ruins of ancient Dan,

there is a seat where once such decisions were made. There, the city elders gathered to

"sit in Mosheh's seat." Proverbs 31:23 gives us a sense for this:

Proverbs 31:23

"Her husband is respected at the city gate, where he takes his seat among the

elders of the land."

It is in this context, and with this meaning, that Yahushua spoke the words which

Mattityahu records:

Mattityahu 16:19

"I will give you the keys of the kingdom of Heaven; whatever you bind on earth

will be bound in heaven, and whatever you loose on earth will be loosed in

This is an important moment in the history of non-Messianic and Nazarene (Messianic)

Judaism. Here is Yahushua, the Anointed One of YHWH, investing the power of

Mosheh into the hands of his talmidim, who now become His sh'liachim—apostles, sent

Page 25

ones, emissaries. They now become the ones responsible for interpreting the Torah.

This is decisive for it represents the imposition of authority. It places the authority held

by those who sit in the seat of Mosheh within the context of the Messianic Assembly.

Within the Messianic Assembly established by Yahushua, we find that this authority

continued on. In the beginning, it was the Apostles themselves who sat in the Seat of

Mosheh. The Apostles stepped into their role and took leadership of the Qahal.

We see Apostolic authority being exercised at the Yerushalayim Council Acts 15. —

The Messianic Beit Din met to discuss the entrance requirements for Gentiles. The

question was, how was the to be applied to them. What was necessary for their Torah

entry into the assemblies? After hearing various sides of the question, Ya'aqov said,

"It is my judgement, therefore, that we should not make it difficult for the Gentiles

who are turning to YHWH."

Ya'aqov was exercising the authority of the seat of Mosheh. Indeed, this was clearly

more than just their opinions, for when they sent the letter out it was under the authority

of what "seemed good to the and to us…" They were laying claim to Ruach HaQodesh

divine authority as well as their own. In making the Acts 15 decision, the Apostles and

elders were sitting in the seat of Mosheh, using the power of binding and loosing. Again

and again, we find the Apostles and elders acting in the authority of Mosheh. In effect,

the New Testament is the Apostolic application of the principles found in the Torah.

Has this authority ceased in the Messianic Qahal? The Qahal today has the right to apply

Scripture to issues not mentioned directly in Scripture, following the practices of

"binding and loosing", and sitting in the seat of Mosheh. That this power can be abused

is evident in twenty centuries of Church history. The term "ex cathedra" means "from

the chair." Using this expression is an attempt by Roman Catholics to claim that the

Roman Catholic Church is infallible when it speaks "ex cathedra" because it is speaking

from the "Seat of Mosheh." But the "Seat of Mosheh" was not for purposes of adding to

the Scripture, but to give an official interpretation on areas that were not clearly spelled

out.

Scripture's texts on binding and loosing has been drawn into the Charismatic chaos

chiefly exported from the USA. The popular understanding in large sectors of the

Charismatic movement is that these texts are mandates for spiritual warfare. In the Faith

Movement we regularly hear authoritative proclamations such as "Satan we bind you;

angels we loose you…" This error in thinking springs from a fundamental error in

understanding about the Basar (Gospel) according to . What many today do Mattityahu

not understand is that the Gospel of Mattityahu was written in Hebrew.

That Mattityahu was originally written in Hebrew is the unanimous view of the Church

Fathers. Papias said,

Matthew put together the oral teachings of the Master in the Hebrew language.

Irenaeus said Mattityahu was written to the Jews:

The Gospel according to Matthew was written to the Yehudim. For they laid

particular stress upon the fact that Messiah (should be) of the seed of David.

Cyril of Jerusalem also noted:

Page 26

Matthew, who wrote the gospel, wrote it in the Hebrew tongue.

These men are not obscure figures, but formed the mainstream of the early Christian

assemblies; their views carry weight.

At present, no original copy of Mattityahu has ever been found in the Hebrew. However,

if these early fathers are correct, what exists in Greek is a translation of the Hebrew. As

such, it is subject to certain weaknesses. Translations of this period often did not

translate the sense of a passage, rather they tended to follow the actual or literal words.

In particular, Hebrew idioms did not always make the transition intact. We know when

someone says "his eyes fell to the floor," not to take that literally. But consider the

problem of a translator. What is an idiom, and what should be taken literally? We see

this weakness reflected in the translation of the term "good eye" in Mattityahu. This is a

Hebrew idiom for a generous person. But that is not particularly clear in the Greek.

What about "binding and loosing" as spiritual warfare?

The idea of "binding" and "loosing" has risen to the forefront in some current teaching

on spiritual warfare. What is interesting is the absence of these two ideas in the spiritual

warfare that is mentioned in Scripture. If it were to be such an important part of warfare,

one would expect to find it more prominently mentioned in the Scriptures. In fact, it is

most noticeable for its absence. Far more emphasis is given to this idea than is

warranted from the Scripture. More likely, it doesn't even exist as a weapon of spiritual

warfare.

Why do some believe that "binding and loosing" are aspects of spiritual warfare? This is

a new concept that has almost no history in the Church.

The Belief that demons can be "bound" or that angels can be "loosed" is based upon a

novel interpretation of Mattityahu 16:10 and Mattityahu 18:18. These passages are

interpreted to apply to spirit beings because of the phrases "bound in heaven" or "loosed

in heaven." As the logic goes, since spirit beings exist in heaven, this passage must

apply to them. (It is not clear how the passage could apply to demons, which are not

generally associated with heaven.)

The "bind-loose theology" is heavily based upon a special interpretation of the "strong

man" passages in Mattityahu 12:29, Mark 3:27, and Luke 11. In these passages,

Yahushua is showing that only a superior power can drive out demons. He then uses the

example of a well armed strong man who defends his house until someone stronger

"attacks and overpowers" him, robbing him of his goods. The point of the passage,

however, is not about "binding," but about the effect of superior power. This is the

emphasis which Tertullian gave to it.

Unfortunately, "binding the strongman" has become dogma in some circles. One book

builds it's whole spiritual warfare concept around an improper interpretation of this

passage. A better understanding is found in the historic interpretation of "binding."

No group or denomination in Christianity has ever interpreted these passages in this way

before the last part of the 20th century. Of course, being a new doctrine or

understanding does not necessarily mean the new doctrine in untrue. However, new

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doctrines need to be examined very carefully to see how they fit with the whole counsel

of Scripture, and with the interpretation of that same Scripture over the centuries.

Second, over the centuries, the "binding" and "loosing" passages have been interpreted

along the lines of the authority of the Apostles to "sit in the seat of Mosheh." This

means interpreting Scripture and conducting the affairs of the Assembly. The Catholic

Encyclopedia expresses this idea when it says,

"These powers, consisting of a "binding" and a "loosing" in the spiritual order on

earth, that is, all powers necessary to the well-being of the kingdom, were

granting or forbidding, as contained in the Torah."

The Catholic view, which is shared by the other branches of the historic Christian

Church, has always been that binding and loosing were part of the authority granted to

the Church, and are expressed in the idea of the "power of the keys."

Third, only Mattityahu records this idea, probably because he was the only one,

according to Eusebius and the others we have cited, to write his original text of the

Gospel in Hebrew. The passage regarding "binding" and "loosing" is a Jewish idiom

translated word for word from the Hebrew into the Greek. Unfortunately, even though

the words of the idiom were translated correctly, the meaning was clouded in such a

literal translation.

Dr Roy Blizzard takes the historic view held by Catholics and Orthodox, but for a

different reason. He cites Jewish texts to show that "binding" and "loosing" were the

terms applied to the work of the rabbis in interpreting Scripture, allowing some things

but denying other based on their interpretation of the meaning of the So if the Torah.

rabbi said you were not allowed to walk more than a few hundred yards on the Sabbath,

he was "binding" certain behaviour. Although Yahushua criticised the Pharisees for

their hypocrisy, he did require his disciples to obey their interpretations. We have

already shown Yahushua saying, "The teachers of the and the Pharisees sit in Torah

Mosheh's seat. So you must obey them and do everything they tell you."

Fourth, of the many passages dealing with spiritual warfare, there is a noticeable absence

of any teaching regarding "binding and loosing." There is a great deal in Scripture about

spiritual warfare. In light of these many passages, why does Sha'ul omit "binding and

loosing" in his passage on spiritual warfare in Ephesians 6? Why does Ya'aqov only talk

about the devil, stopping far short of the idea of "binding"? Why only resisting resist,

when you could "bind"? Indeed, why is there no plain statement linking "binding" and

"loosing" with any part of spiritual warfare?

The answer is that "binding and loosing," the way it is being taught in some quarters of

the Church, is not adequately rooted in Biblical teachings on spiritual warfare.

Scripture does say that Satan will be "bound" and "loosed." This, however, will be done

in the future (Revelation 20). No one is binding him today.

"And I saw an angel come down from heaven, having the key of the bottomless

pit and a great chain in his hand. And he laid hold on the dragon, that old

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he should deceive the nations no more, till the thousand years should be

fulfilled: and after that he must be loosed a little season."

This future tense is the only proper application of this concept to spiritual warfare.

If Satan is being "bound" as often as people are saying the words, their "binding"

certainly does not last very long. If the "bind the devil" people are indeed "binding" the

devil" somebody needs to figure out how long their "binding" of the devil lasts. Then,

they could line up people all over the world on a "24-hour Bind Chain" to keep

"binding" Satan, so he never gets loose again.

Some might suggest that only demons are being bound, not Satan himself. Is it possible,

then, that we might eventually come to a point where all the demons are bound in chains

of darkness and none are free to roam the earth? Would this leave only Satan alone to do

all the evil work?

The further one probes this new idea of "binding," the more questions are raised. The

reason all this becomes so imprecise when the details are exposed, is because the whole

notion is without Biblical foundation. Yahushua had many contacts with the devil and

demons, but He is never described as "binding" the demons. No New Testament writer

ever describes anyone ever "binding" the devil.

If there is no authority in the Scripture for this "binding," it is better to stop now than to

continue building on sand. It is better to get back to scriptural warfare than to continue

eating soup with a fork. Firing blanks doesn't kill the enemy. We need effective warfare

with live ammunition.

Binyamin

Benjamin. "Son of my Right Hand."

When a Jewish household had a meal, the youngest son would always sit at the right

hand of the father. Binyamin was Ya'aqov's youngest son, and also the last son of his

beloved wife, Rachel.

When a rabbi and his talmidim (taught ones; disciples) enjoyed a meal, the talmidim

would also be arranged around the table in order of their age, with the oldest talmid

sitting at the left hand of the rabbi and the youngest at his right hand. At the Pesach

Seder meal, everyone would recline to the left, so that the head of the youngest talmid

would be the closest to the chest of the rabbi. Based on information in the Gospels, we

infer that Yochanan was Yahushua's youngest talmid, whereas Yahudah the betrayer was

the oldest.

Birkhat HaChodesh

The blessing of the New Moon.

Birkhat haMazon

A Blessing to YHWH said after meals.

Birkhat Kohenim

Ba'Midbar 6:24 – 26

YHWH bless you and guard you;

YHWH make his face shine upon you, and show favour to you;

YHWH lift up his face upon you, and give you shalom.

This blessing should be said by Aharon and his sons, i.e. the (priests) of kohanim

Yisra'el, over the forever. b'nei Yisra'el (Children of Yisra'el),

Note that the very next verse says:

Ba'Midbar 6:27

Thus you shall put My Name on the b'nei Yisra'el (Children of Yisra'el), and I

Myself shall bless them.

The Tetragrammaton should be used, and no circumlocution or substitute.

Bittahon

An attitude of trust in and reliance on YHWH. It is the security of sensing and knowing

that He has not left us nor will he ever forsake us…no matter what the present

predicament may be.

Bittahon brings a confidence that YHWH will never "drop" us, that He knows the end

from the beginning and does all for the ultimate benefit of those who are His. Emunah

(faith) allows us to rest in bittahon.

The neglect of the study of the Torah.

Bi'ur chametz

Destroying of the leaven.

Blood Covenant

To the ancient Hebrews, a blood covenant was the most binding agreement one could

enter into. The making of blood covenants seems to be a universal concept found among

all peoples in even the most remote parts of the world. The custom of making blood

covenants can be found among American Indians as well as in the deepest most remote

parts of Africa. The origin of the blood covenant custom looms somewhere beyond the

horizon of history.

The customs surrounding the making of a blood covenant among the Hebrews involved:

1. Exchanging garments and swords (1 Sh'muel 18:4)

2. A blood sacrifice (Genesis 15:9-17; 31:43-54; Yirmeyahu 34:18-19)

3. A memorial covenant meal (Genesis 31:54)

There are several examples of covenants in Scripture. Lavan entered into a covenant

with Ya'aqov (Genesis 31:43-55). And David made a covenant with Jonathan (1 Samuel

18:1-4).

When two men were in a covenant relationship everything they owned and their very

lives were offered to each other. Moreover a person with a covenant relationship held

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heirship rights with the one he is in covenant with. For this reason David was the legal

heir to the throne when Yehonatan and King Sha'ul were killed. One of the best pictures

we have of the power of the blood covenant is given in Samuel 18-20. Because of 1

their covenant, Jonathan pleaded with his father the king on David's behalf ( Samuel 1

19:4-7). And because of the covenant David sought out Jonathan's son Mefiboshet so as

to show kindness to him and make him as one of his own sons (2 Samuel 9).

Now our covenants with YHWH are patterned after the Hebrew blood covenant customs.

In the same way we:

1. Exchanging garments and swords (Ephesians 6:11-17)

2. Have a blood sacrifice (Hebrews 9:12-22)

3. Have a memorial covenant meal (Mattityahu 26:26-29)

We also have an inheritance

Romans 8:15-17

15For you did not receive a spirit that makes you a slave again to fear, but you

received the Spirit of sonship. And by him we cry, "Abba, Father."

Ephesians 1:11, 14, 18

11In him we were also chosen, having been predestined according to the plan of

him who works out everything in conformity with the purpose of his will,