Milestone 2: The Tribal Patriarchs of Israel Delivered from Death on the Third Day
(Likely centered on Genesis 42:17–18, in the Joseph narrative: Joseph’s brothers imprisoned for three days, then addressed by Joseph “on the third day.”)

Gage builds on his overarching theme here. He treats the Joseph story as a prophetic preview of Jesus (a common typology in evangelical circles, with Joseph as a “type” of Christ—betrayed by brothers, exalted to save many). In Genesis 42, the ten brothers (excluding Benjamin initially) come to Egypt during the famine to buy grain.

Joseph recognizes them, accuses them of being spies, imprisons them all together for three days (v. 17), and then, on the third day (v. 18), releases most of them with grain, while holding Simeon hostage and demanding that they bring Benjamin back.

Another Third Day: Addressing Christian Claims.

Gage interprets this as another “third day” deliverance. The brothers face a “decree of death” (imprisonment under threat, echoing their past guilt over selling Joseph). But on the third day, they are granted life and freedom (with conditions). This, for Gage, symbolizes resurrection from peril.

He likely ties this to the “suffering followed by glory” pattern. He sees Joseph’s testing as a shadow of Christ’s passion. The imprisonment is a death-like state, and the third-day release is resurrection-life granted to the “tribal patriarchs” (the future tribes of Israel). As a result, this fits Gage’s broader claim that the Tanach is filled with third-day motifs pointing to Jesus’ resurrection.

From a careful reading of the Tanach in its original context and within Jewish hermeneutical tradition, this milestone also fails to substantiate a direct prophecy of Jesus’ death, burial, and resurrection on the third day. Here’s a structured breakdown:

1. The “Third Day” Here Is a Short Imprisonment for Testing, Not a Death-and-Resurrection Sequence

• Genesis 42:17 explicitly states Joseph “put them all together in custody for three days” (וַיַּאֲסֹף אֹתָם אֶל־מִשְׁמָר שְׁלֹשֶׁת יָמִים). This is a brief detention period—common in ancient Near Eastern legal/customary practices for interrogation or reflection—not a burial or literal death.
• On the third day (v. 18), Joseph speaks: “Do this and live, for I fear God” (עֲשׂוּ זֹאת וִחְיוּ אֶת־הָאֱלֹהִים אֲנִי יָרֵא). The brothers are released to return home with grain (provision/life), but one (Simeon) remains bound as surety.
• No one dies, is buried, or is revived. The brothers are alive the whole time; the “death” threat is psychological and conditional (if they don’t comply, future consequences). It’s a test of character and repentance for their past sin against Joseph—not a resurrection event.
• Contrast with Jesus: literal death on the cross, burial in a tomb for three days, bodily resurrection. The parallel is forced; the numerical match (“three days”) is stretched to fit the template.

2. Context Is Reconciliation and Testing Within Family Dynamics, Not Messianic Prophecy

• The entire Joseph cycle (Genesis 37–50) focuses on themes of divine providence (“you meant evil against me, but God meant it for good” – Gen 50:20), forgiveness, family restoration, and survival during famine.
• The three-day imprisonment serves narrative purposes: it gives the brothers time to reflect on their guilt (they confess among themselves in v. 21–22, linking it to Joseph’s suffering), heightens tension, and allows Joseph to observe their honesty.
• Jewish exegesis (e.g., Rashi on Gen 42:18) emphasizes Joseph’s fear of God as motivation for mercy, and the brothers’ conscience awakening. Midrashim explore their remorse, but none frame the third day as a resurrection motif or link it to a future Messiah rising from death.
• No internal textual signal (like explicit language of “rising,” “life from death,” or prophetic foreshadowing) points beyond the immediate story.

3. Typology Overreach: Joseph as Type Is Valid in Some Ways, But Not for Third-Day Resurrection Here

• Joseph prefigures aspects of Jesus in Christian tradition (betrayed for silver, exalted to save, provides bread of life in a famine).
• But this specific “third day” episode doesn’t align with resurrection. Elsewhere in Joseph’s story, the three days are more prominent with the cupbearer and baker (Gen 40: the baker executed, cupbearer restored “on the third day” – v. 20). Some link this to crucifixion/resurrection duality. Gage may blend these, but Milestone 2 targets the brothers’ imprisonment.
• Even the cupbearer/baker parallel is about judgment and vindication (one to death, one to restoration), not collective deliverance from death on the third day.

4. Broader Pattern in Tanach: “Third Day” as Narrative Device, Not Unified Resurrection Doctrine

• As with Milestone 1, “third day” often marks completion, transition, or divine action (e.g., preparation periods, recoveries). It’s not inherently eschatological or resurrection-coded in the Tanach itself.
• Paul in 1 Cor 15:4 appeals to “the Scriptures” for the third-day rising, but Jewish interpreters (ancient and modern) see no such unified doctrine. The apostles’ reading is a post-resurrection, Spirit-guided christological lens—not the plain peshat meaning.

Conclusion on Milestone 2

This is another instance where an incidental “third day” reference (a three-day hold for interrogation and moral testing) is retrofitted into a resurrection typology. The text teaches about repentance, providence, and family healing—powerful themes in their own right. However, it does not prophesy or pattern a Messiah who dies for sins, is buried, and rises bodily on the third day.

The Joseph narrative is rich with messianic echoes in Jewish thought too (e.g., Messiah ben Joseph in some traditions). But those focus on suffering servant/redeemer roles, not specifically the third-day resurrection from this episode.

Gavriel, this continues the pattern we saw in Milestone 1—strong on creative typology, weak on textual warrant from the Tanach’s own voice. Therefore, it invites deeper reflection on how we approach “according to the Scriptures”: through an apostolic midrashic lens (valid for NT believers) or through the original Hebrew context (which doesn’t demand these connections).

Ready for Milestone 3 (The Faithful Spies of Jericho Delivered from Death on the Third Day – likely Joshua 2, Rahab hiding the spies for three days)?

Hazan Gavriel ben David YouTube Channel, Synagogue Beit Hashoavah – House of the Water Pouring.

Does the Torah Speak of Yeshua’s Death and Resurrection

“Christ died for our sins according to the Scriptures, and that he was buried, and that he was raised on the third day, according to the Scriptures” (1 Cor 15:3–4)

Gage, W. A. (2011). Milestones to Emmaus: The Third Day Resurrection in the Old Testament (p. iv). Warren A. Gage.

Milestone 1: Isaac Delivered from the Knife on the Third Day (Genesis 22:1–14, with focus on verse 4: “Then on the third day Abraham raised his eyes and saw the place afar off.”)

Warren Gage presents this as the first major “milestone” in his argument. He argues that the Tanach (Hebrew Bible) repeatedly foreshadows Jesus’ death, burial, and resurrection on the third day. In his framework, the Akedah (Binding of Isaac) serves as a typological preview. Abraham’s journey to the site of sacrifice takes three days. Isaac is essentially “offered” (facing death), but is dramatically spared and “received back” alive on the third day.

As a result, Gage sees this as a pattern of suffering/death threat followed by deliverance/glory on “the third day.” This, in his view, mirrors Christ’s crucifixion and resurrection. Furthermore, he connects it to Hebrews 11:17–19. There the New Testament says Abraham “received [Isaac] back as a type” (or figuratively, “in a figure,” ἐν παραβολῇ), implying a resurrection motif.

This is a classic Christian typological reading, and it’s not unique to Gage. Many evangelical scholars and early church fathers (like Origen) have drawn similar parallels. However, when we examine the text of Genesis 22 in its original context, language, and Jewish interpretive tradition, this connection to a literal “third day resurrection” does not hold up as a direct prophetic pattern.

In fact, here’s a step-by-step breakdown of why it doesn’t fit as evidence for Jesus’ death, burial, and resurrection “according to the Scriptures.” This is what Paul invokes in 1 Corinthians 15:4.

1. The “Third Day” in Genesis 22:4 Is Simply Travel Time, Not a Theological Marker of Resurrection

• The phrase “on the third day” (בַּיּוֹם הַשְּׁלִישִׁי / bayyom hashlishi) describes the duration of Abraham’s physical journey from Beersheba to Mount Moriah. That is a distance of roughly 50–70 km, realistic for a three-day walk with servants and a donkey.
• It functions as a narrative detail to build suspense and emphasize Abraham’s obedience over an extended period. There’s no indication in the text itself that the number three carries symbolic weight here related to death and revival.
• The actual near-sacrifice and deliverance happen immediately upon arrival—no additional “three days” of death-like state or burial occur. Isaac is never killed, buried, or resurrected; the knife is raised and stopped in the same moment.

In contrast, Jesus’ resurrection follows a literal three days in the tomb (death → burial → resurrection). The Akedah has no equivalent sequence.

2. No Actual Death or Resurrection Occurs—Only a Threat Averted

• Isaac faces imminent death but is spared by divine intervention, which substitutes a ram for him. Importantly, the text explicitly states: “Abraham went and took the ram and offered it up as a burnt offering instead of his son” (Gen 22:13).
• Hebrews 11:19’s phrase “figuratively speaking” (or “in a parable/figure”) refers to Abraham’s faith that God could raise the dead if needed (v. 19: “He considered that God was able even to raise him from the dead”), but it does not claim Isaac was actually dead and resurrected. Therefore, it’s about Abraham’s mindset, not a historical event.
• Jewish tradition (midrashim in Genesis Rabbah and elsewhere) sometimes explores imaginative ideas of Isaac’s ashes or momentary death, but these are later interpretive expansions, not in the biblical text itself. The plain reading (peshat) is clear: no death occurs.

3. Jewish Interpretation of the Akedah Focuses on Faith, Obedience, and Merit—Not Resurrection Typology

• In rabbinic sources, the Akedah is central to Rosh Hashanah liturgy, invoking Abraham’s (and Isaac’s) merit for atonement and mercy on Israel. The ram’s horn (shofar) recalls the ram offered in place of.
• Some medieval texts (e.g., influenced by midrash) speculate on Isaac’s willingness or even symbolic death, but mainstream Jewish exegesis (e.g., Rashi, Ibn Ezra, Rashbam) rejects literal sacrifice or resurrection ideas as contrary to the text.
• The “third day” is rarely, if ever, highlighted in Jewish commentary as a resurrection motif here—it’s practical journey time.

4. Broader Biblical Use of “Third Day” Lacks Consistent Resurrection Theme

• “Third day” appears frequently in the Tanach for various reasons: preparation (Exod 19:11–16, Sinai revelation), travel, recovery (Hos 6:2 is poetic/national revival, not literal individual resurrection), or narrative pacing.
• While some Christian interpreters see a pattern of “suffering then glory on the third day,” this is a retrospective reading. The Tanach itself does not present a unified “third day resurrection doctrine.” For instance, Jonah 1:17 (three days in the fish) is the closest Jesus explicitly cites (Matt 12:40), but even that is about deliverance from peril, not death-and-resurrection in the full sense.

Conclusion on Milestone 1

Gage’s claim relies on a strong typological/allegorical lens. He sees Christ’s shadows everywhere, even where the text gives no internal signal. From the perspective of the Tanach’s original language, context, and Jewish hermeneutics, Genesis 22 teaches profound lessons about faith, obedience, divine provision, and the rejection of human sacrifice.

However, it does not prophesy or typify a Messiah who dies, is buried, and rises on the third day. Instead, the “third day” here is incidental travel, not a deliberate foreshadowing of resurrection.

This pattern repeats in many of Gage’s milestones. A surface-level numerical match (“third day”) is elevated into a prophetic template. But the textual details (no death, no burial, no rising) don’t align with the core elements Paul references in 1 Cor 15:3–4.

Hazan Gavriel ben David

In an era when science fiction meets ancient wisdom, Rabbi Ephraim Palvanov’s lectures offer a mind-bending bridge between Torah teachings and modern theories such as the simulation hypothesis and time travel. Drawing from Kabbalistic sources, he unpacks the 50,000-year Cosmic Jubilee—a grand cycle of creation, destruction, and renewal. This blog dives into five videos that connect biblical concepts with quantum physics, ancient anomalies, and even timeline manipulations from classified projects. If you’re searching for “Cosmic Jubilee Torah Simulation Time Travel,” you’re in the right place.

The Cosmic Jubilee: A 49,000-Year Cycle of Creation and Reincarnation

Rabbi Palvanov’s “The Cosmic Jubilee” (video 1) explores a 50,000-year cosmic framework mirroring the biblical Jubilee (Leviticus 25). The Torah’s command to count 49 years and sanctify the 50th with a shofar blast extends to universal scales: seven 7,000-year Shemitot (Sabbatical cycles) totaling 49,000 years, followed by a Jubilee reset.

Each Shemita corresponds to a Sefirah (divine emanation): Chesed (kindness), Gevurah (severity), Tiferet (harmony), Netzach (victory), Hod (majesty), Yesod (foundation), and Malkhut (kingship). Palvanov argues that we’re in the fourth (Netzach), explaining the global influence of Torah and technological advances such as electricity. Ancient sites like Göbekli Tepe (12,000 years old) and the Sphinx’s water erosion (indicating a pre-desert era) are remnants of prior cycles.

Reincarnation (gilgul) is central: souls evolve across cycles for tikkun (rectification). Palvanov quotes Rabenu Bahya: “The seventh millennium is the Sabbath of delight.” This aligns with science’s 15-billion-year-old universe, using “divine years” (Psalm 90: “A thousand years in Your sight are like a day”).

Torah Simulation Theory: The World as a Divine Matrix

In “Torah Simulation Theory”, Palvanov posits the world as a simulation, echoing Plato’s cave and The Matrix. Quantum physics supports this: particles are probabilities until observed (the observer effect), like a video game rendering only what’s visible. Niels Bohr and Erwin Schrödinger’s quotes highlight the “crazy” nature of reality.

The Torah’s “Olam HaSheker” (world of lies) and Zohar’s “Bereshit” anagram (head of the house) suggest creation is in God’s “head”—a conscious simulation. Repentance (teshuva) as “return” erases sins as if they never happened, like rewinding code. Miracles are glitches, reincarnation levels in a game. Palvanov notes Max Planck’s “conscious mind behind matter,” tying to “God is One.”

Time Travel in the Torah: Biblical Relativity and Visions

“Time Travel in the Torah” shows time as relative, per Einstein. Biblical anomalies like plants before the sun are not chronological; there’s “no before and after in the Torah.” Moses time-traveled to Rav Akiva’s class (Talmud Menachot 29b), seeing future teachings. Adam’s 930 years were 80 personal years at near-light speed, explaining long lifespans via divine light garments.

Palvanov connects free will to the block universe theory, which holds that all time exists simultaneously. The Jewish calendar’s variability reinforces the relativity of time. Repentance is spiritual time travel, undoing past actions.

Project Looking Glass and Timeline Convergence

The “Interview They Tried to Stop” reveals classified Project Looking Glass (from ancient seals) for timeline prediction. By 2012, all timelines converged to one outcome, making choices inconsequential—a “bottleneck.” Elites panicked, possibly using CERN to alter it. The Mandela Effect (e.g., the Fruit of the Loom logo) is a glitch caused by timeline shifts. Belief shapes reality; devices were placebos unlocking human potential.

Timeline Mess-ups: Majestic 12 and Future Humans

“They Messed Up Our Timeline” details time-travel paradoxes involving Majestic 12 and future humans (P45 from 45,000 years in the future, P52 from 52,000). They sought “Lotus” for genetic stability. Looking Glass showed branching realities, but 2012 locked futures. Simpsons “predictions” (e.g., the Trump presidency) hint at leaks of a timeline.

Palvanov ties this to Torah: cycles reset anomalies, gilgul repairs souls. These videos suggest that our reality is a simulation with manipulated timelines, aligning ancient wisdom with modern conspiracy theories.

Implications for Today: Awakening and the Next Jubilee

These lectures challenge linear history, proposing a cosmic simulation in which time travel and reincarnation refine humanity. Ancient anomalies like Göbekli Tepe are pre-cycle remnants; modern glitches like Mandela Effect signal shifts. As we near the Jubilee, awakening to this could hasten “Shabbat”—harmony before reset.

Next Blog: Dive into the Mandela Effect, Majestic 12 leaks, and how Torah predicts timeline glitches in “Mandela Effect in the Torah: Proof of Altered Realities?”

Trump as Modern Cyrus: Rabbis Proclaim a Divine Mandate for a New Era of Governance and Redemption

Dedicated to Rabbi Chaim Richman for his profound commentary on Parashat Shemot, illuminating the timeless lessons of faith and courage, and to Hillel Richman for unveiling “The Exodus Before the Exodus” – a groundbreaking exploration of Israel’s hidden history from the Book of Chronicles.

In the swirling currents of global politics, where ancient prophecies intersect with modern headlines, a chorus of voices from rabbis in Israel and America echoes a profound declaration: Donald Trump is the modern embodiment of Cyrus the Great, anointed by Hashem as a messiah-like figure to usher in an era of redemption. This isn’t mere rhetoric; it’s a spiritual framing rooted in biblical precedent, amplified by recent events as of January 15, 2026.

With Trump’s second inauguration looming and Iran’s internal upheavals intensifying, even Reza Pahlavi, the exiled Crown Prince of Iran, invokes the “Time of Cyrus” alongside the “Time of Trump,” envisioning a transformative alliance that could reshape the Middle East.

This blog delves into these connections, portraying Trump not just as a political leader but as a divinely appointed catalyst for a new way of governing—one that mirrors Cyrus’s tolerant empire, emphasizing sovereignty, alliances, and moral clarity over imperial overreach.

The Biblical Blueprint: Cyrus the Great as Hashem’s Anointed

To understand the fervor surrounding Trump, we must first revisit Cyrus the Great, the Persian king who ascended to power around 559 BCE. Cyrus wasn’t Jewish, yet the Book of Isaiah (45:1) strikingly refers to him as Hashem’s “anointed” (mashiach in Hebrew, often translated as messiah).

“Thus says the Lord to His anointed, to Cyrus, whose right hand I have held—to subdue nations before him and loose the armor of kings, to open before him the doors, the gates not to be closed.”

This divine endorsement followed Cyrus’s conquest of Babylon in 539 BCE, ending the Jewish exile imposed by Nebuchadnezzar. He issued the Edict of Cyrus, allowing the Jews to return to Jerusalem and rebuild the Second Temple, funding the project from Persian treasuries.

Trump Is Not Like the other Kings

Cyrus’s governance was revolutionary for its time. Unlike the brutal Assyrian and Babylonian empires that preceded him, Cyrus adopted a policy of tolerance and decentralization. He respected local religions, customs, and autonomies, integrating conquered peoples into a vast, multicultural empire stretching from the Mediterranean to India.

This “new way of governing” fostered loyalty through benevolence rather than fear, enabling economic prosperity and cultural flourishing. Historians like Xenophon in his Cyropaedia praised Cyrus as a model ruler, emphasizing his strategic alliances and ethical leadership. In Jewish tradition, Cyrus is celebrated not as a conqueror but as a redeemer, a gentile instrument of Hashem’s will, paving the way for messianic fulfillment.

Fast-forward to today: Rabbis and scholars draw direct parallels, seeing Trump as fulfilling a similar role in a world fraught with threats to Israel and global stability. As Rabbi Elie Mischel notes in The Israel Bible, Trump’s actions echo Cyrus’s edict, positioning him as a divine agent in the redemptive process.

Rabbis in Israel and America: Proclaiming Trump as Cyrus Hashem’s Messiah

The acclaim for Trump as a modern Cyrus isn’t fringe; it’s widespread among religious leaders in Israel and the diaspora. In Israel, billboards proclaim “Cyrus the Great is Alive!” alongside Trump’s image, crediting him with potential resolutions to ongoing conflicts like the Gaza war.

Prime Minister Benjamin Netanyahu, in 2018, explicitly compared Trump to Cyrus during a White House visit, thanking him for recognizing Jerusalem as Israel’s capital—a move akin to Cyrus’s temple decree. Netanyahu’s brother-in-law, Dr. Hagi ben Artzi, amplified this, citing Trump’s recognition of the Golan Heights and Judea-Samaria settlements as legal, declaring him “greater than Cyrus” for his proactive stance.

The Rabbis look to the Torah

Rabbi Shmuel Eliyahu, Chief Rabbi of Tzfat, blessed Trump on his 2025 inauguration day, stating, “The Holy One, blessed be He, chose him and put it in people’s hearts to choose him, and he has a divine mission.”

Bible code expert Rabbi Matityahu Glazerson uncovered hidden connections in Leviticus, where “D. Trump” and “president of the USA” appear adjacent to “Koresh” (Cyrus) and “Moshiach.”

The Nascent Sanhedrin, a rabbinic body, minted a coin in 2017 featuring Trump and Cyrus, symbolizing his role in the rebuilding of the temple. In a 2025 letter, they urged Trump to establish an International Divine Court, viewing him as Cyrus’s successor in uniting believers.

In America, Messianic Jewish leader Rabbi Jonathan Cahn and evangelical preacher Lance Wallnau liken Trump to Cyrus and King Jehu, emphasizing his anointing despite his non-Jewish status.

Esua and The Redemption

Rabbi Mendel Kessin frames Trump as the reincarnation of Esav (Esau), embodying a redemptive return, with the gematria of his name (424) matching “Moshiach ben David.”

A group of Religious Zionist rabbis from Torat Ha’aretz HaTova declared Trump “God’s emissary in the global battle against evil,” praising his support for Israel and moral governance.

These proclamations intensified post-2024 election, with Trump’s “RELO Plan” for Gaza drawing Sanhedrin praise for biblical hints. As Rabbi Yosef Berger notes, Trump’s actions align with prophecies in Isaiah 45, where Cyrus rebuilds Jerusalem—mirroring Trump’s embassy move and accords. This isn’t blind adulation; it’s a recognition of Trump as a gentile mashiach, a facilitator for the ultimate Jewish Messiah.

The Prince of Iran: Reza Pahlavi on the Time of Cyrus and Trump

Adding a poignant layer is Reza Pahlavi, Iran’s exiled Crown Prince, whose statements evoke the “Time of Cyrus” alongside Trump’s era. In January 2026 interviews and statements, Pahlavi envisions a “free Iran” immediately recognizing Israel and expanding the Abraham Accords into the “Cyrus Accords”—uniting Iran, Israel, and the Arab world. This nods to Cyrus’s Persian heritage, positioning post-Islamic Republic Iran as a partner in peace and echoing ancient ties in which Cyrus freed the Jews.

Pahlavi communicates directly with the Trump administration, praising Trump’s “strong leadership” in supporting Iranian protesters. In a Wall Street Journal piece, he rejects U.S. military intervention, emphasizing Iranians’ agency while invoking Cyrus as a symbol of liberation.

“The real Iran is a different Iran—a beautiful, peace-loving and flourishing Iran,” he states, drawing parallels to Cyrus’s tolerant rule. Trump’s skepticism about Pahlavi’s domestic support notwithstanding, their dialogue underscores a shared vision: dismantling tyranny through maximum pressure and alliances, much like Cyrus’s conquest of Babylon.

Pahlavi’s “Cyrus Accords” framework aims to end Iran’s nuclear program, normalize relations, and foster regional cooperation—mirroring Cyrus’s empire-building through diplomacy. As protests rage in Iran, Pahlavi’s calls align with Trump’s “America First” yet alliance-focused approach, heralding a “time of Trump” as a modern echo of Cyrus’s redemptive era.

Trump Leading a Cyrus-Like Kingdom: A New Way of Governing

Trump’s leadership embodies Cyrus’s innovative governance: decentralized, alliance-driven, and morally grounded. Cyrus governed through satrapies, granting local autonomy while ensuring loyalty—a model Trump emulates with his “America First” policy, prioritizing national sovereignty amid global partnerships. Unlike isolationism, Trump’s Abraham Accords normalized relations between Israel and Arab states, fostering economic ties without cultural erasure, akin to Cyrus’s respect for diverse faiths.

A New Way of Governing

Trump’s “new way” challenges globalist overreach, emphasizing bilateral deals over multilateral bureaucracies. His recognition of Jerusalem and the Golan Heights subdued symbolic “nations” opposing Israel, opening “gates” for peace. Post-2024, Trump’s RELO Plan for Gaza hints at temple-related prophecies, with red heifers from Texas symbolizing purification rites. Benjamin Netanyahu, the “Son of the Right Hand,” collaborates with Trump as a modern Joshua, advocating Third Temple sovereignty.

The Third Temple

This governance shifts from endless wars to strategic deterrence, as seen in Trump’s Iran strikes and support for protesters. Like Cyrus, Trump subdues threats (e.g., nuclear deals) while enabling rebuilding—potentially the Third Temple. Rabbis see this as Hashem’s plan: Trump as a gentile messiah who will facilitate the ingathering of exiles and universal peace.

Yet, challenges persist. Critics decry the messianic hype as blasphemy, noting Trump isn’t Davidic. Biblical echoes warn: after Cyrus came trials. As Purim 5787 (2026) approaches, Trump’s era may test Israel’s faith, turning global hatred into redemption.

In this narrative, Trump isn’t just president; he’s Cyrus reborn, leading a kingdom of renewed alliances and moral revival. Those standing with Israel, like Batyah’s allies, extend arms amid cries to “kill the Jews.” Hashem’s gift unfolds: a leader for turbulent times, rebuilding not just walls but hope.

(Word count: 1,456)

Outbound Links:

• Rabbi Chaim Richman’s Podcast on Shemot
• Hillel Richman’s “The Exodus Before the Exodus”
• Dr. Doug Petrovich on Joseph in Egypt
• The Israel Bible on Trump as Cyrus
• Reza Pahlavi on Cyrus Accords
• Book of Isaiah – Bible Gateway

• Series: Part II That Which You Have Not Heard.
• Hashem’s Timeless Lesson: Truth Over Jealousy in the Bible, From Eden to Gaza
• How Could The Word Of GOD be Untrue
• Who Rejected Messiah? It Is Not Who You Think.
• The Bias of Torah. Then and Now.

Estimated reading time: 8 minutes

Jewish People and Teach Freedom to the World

In a world where nations like Venezuela, Iran, Ukraine, Nigeria, Syria, Turkey, China, and Russia each champion their governmental systems as the ultimate model for humanity, one truth stands out—they often overlook the profound lessons from the Bible and the role of Hashem’s people, Israel. These countries, amid their pursuits of power and ideology, ignore the divine narrative that ties the Jewish people inextricably to the Land of Israel. Drawing from Rabbi David Fohrman’s insightful teachings on Shavuot and the Covenant, this blog post explores how the Land of Israel is not just soil but a maternal embrace waiting for all her children. As part of our series, “Hashem Told Us the End from the Beginning,” we’ll see how ancient prophecies reveal modern battles, where enemies of Israel—like the resurrected “five kings” symbolized by Britain, Denmark, France, Canada, and Sweden—rise for a final confrontation. Israel, through its biblical freedoms, offers the world a blueprint for true liberation, free from subjugation to earthly powers.

The Jubilee’s Call: Returning to Where We Belong

At the heart of Rabbi Fohrman’s Shavuot lesson lies the Jubilee (Yovel) year, described in Leviticus 25:10: “You shall return every man to his possession, and you shall return every man to his family.” This isn’t mere legal jargon; it’s a profound restoration. Slaves return to their families, and sold lands revert to the original owners. But why? Fohrman explains that people and land “belong” together in a familial bond that transcends economics.

Imagine the land as a parent—nourishing, sheltering, and protecting. As the Ramban notes, when God created Adam from adamah (earth), He partnered with the land: “I’ll contribute the soul, and you, land, contribute the body.” This makes the land our existential mother, providing home and sustenance. In times of debt, one might sell land to avoid personal slavery, but this act is tragic, like selling a family member. The land, “enslaved” to a stranger, yearns for reunion.

Fohrman draws from John Steinbeck’s The Grapes of Wrath, where Tom Joad clutches soil and declares, “We were born on it, worked on it, died on it. That’s what makes it ours.” This echoes the biblical view: ownership isn’t paper-deep; it’s life-deep. The Land of Israel, then, isn’t a commodity—it’s family, waiting for her Jewish children to return.

Shmittah and Yovel: Reprieves from Bondage

Every seven years, Shmittah offers a taste of freedom. Fields lie fallow, becoming “no man’s land.” Debts are canceled, providing respite for the landless and indebted. Yet, it’s temporary—true freedom arrives with Yovel every 50 years, proclaiming “liberty throughout the land to all its inhabitants” (Leviticus 25:10).

In Yovel, slaves reunite with families, and lands with owners. It’s a “great homecoming,” mirroring Sinai’s revelation. At Sinai, amid thunderous shofar blasts, God declared, “For the earth is Mine” (Exodus 19:5, echoed in Leviticus 25:23). Israel, fresh from Egyptian slavery, experienced no-man’s-land in the desert but found security in God’s embrace—manna from heaven, water from rocks.

Fohrman connects this to Jericho’s conquest: after seven-times-seven circuits, shofar blasts topple walls, reclaiming ancestral land. Yet, Jericho remains off-limits, symbolizing, “The land is Mine.” Humans are mere “sojourners” (gerim v’toshavim), not owners. This teaches the world: true freedom isn’t domination but stewardship under Hashem.

Shavuot: Celebrating Revelation as Homecoming

Shavuot fuses biblical agriculture with rabbinic revelation. Biblically, it’s a harvest festival (Chag HaKatzir), but through Yovel’s lens, it’s a commemoration of Sinai. Count seven weeks after Pesach—echoing seven-times-seven to Yovel—and rejoice in God’s presence.

On Shavuot, bring first fruits (bikkurim) to the Temple, acknowledging the land’s sanctity. Then, feast with family—but expand it: include servants, Levites, strangers, orphans, and widows. Why? They’re landless, yet family under God. Share bounty “as God has blessed you” (Deuteronomy 16:10)—not charity, but equality. This emulates Sinai, where God gathered slaves into His family, feeding them from “heavenly fields.”

For modern Jews, Fohrman suggests: Dedicate talents—art, business—to God. Gift a housekeeper, recognize shared humanity. Shavuot reminds Us That People and land are sacred, not assets. Israel’s model? Freedom through divine connection, not earthly kings.

The Covenant: Chiastic Clues to Eternal Ties

In the Covenant transcript, Fohrman unveils a chiastic structure in Genesis 17—the Brit Milah covenant. This “Atbash” pattern mirrors sections, converging on a center: the covenant’s primacy.

• Outer: Abraham falls on his face (twice).
• Next: Father/mother of nations.
• Name changes: Avram to Abraham, Sarai to Sarah.
• Multiplication vs. nullification: Children form nations, but covenant-breakers are cut off.
• Everlasting covenant in flesh.
• Mini-chiasms: God for you/children, land gift; circumcision as a sign.

Centers reveal: Nationhood and land depend on the covenant. Without brit, no people, no land. Joshua circumcises before entering Canaan—land ties to obedience.

This mirrors Yovel: God claims His children (people) and His land. Abraham fought five kings (Genesis 14) for freedom; today, symbolic “five kings” (Britain, Denmark, France, Canada, Sweden) resurrect as foes, pressuring Israel. Yet, prophecy foretells: Enemies gather for the last battle, but Hashem prevails, proving Israel’s God is supreme.

Israel Teaches Freedom: A Message for Nations

Nations crave freedom but chase ideologies, ignoring biblical truths. Israel exemplifies: Not subjugated to five kings, but to Hashem. The Land calls her children home, as a mother awaits. In exile, Jews yearned; today, ingathering fulfills prophecy.

Hashem told the end from the beginning: Sinai’s shofar echoes in Yovel, Shavuot, and Jericho. The world watches—Venezuela’s socialism, Iran’s theocracy, Russia’s authoritarianism—failing without a divine foundation. Israel, tied to land and covenant, demonstrates: True freedom is returning to the source, under God.

As Isaiah prophesies, nations will say, “Come, let us go up to the mountain of the Lord” (Isaiah 2:3). Israel’s bond teaches: Land isn’t conquered; it’s inherited through faithfulness. Our motherland waits, arms open.

Conclusion: The Last Battle and Eternal Homecoming

Next: Deeper into prophecies. Share thoughts below—how does this resonate? For more, explore Aleph Beta’s resources on Rabbi Fohrman.

Essay 9 – The Ninth Commandment in Toldot

The Ninth Commandment is a significant aspect to consider in Toldot, addressing themes of truth and honesty.────────────────────────

The Ninth Commandment in Toldot: “You Shall Not Bear False Witness” – The Goatskin Lie That Told the Truth

Most people read Genesis 27 and say:
“Jacob lied. He dressed in Esau’s clothes, put goatskins on his arms, and deceived his blind father. That’s bearing false witness. That’s sin.”

The Torah says something very different.

It plants the Ninth Commandment centuries before Sinai and flips the entire concept of truth-telling upside-down.

Exodus 20:16
לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר
“You shall not bear false witness against your neighbor.”

But in Toldot, the “false witness” Jacob gives actually tells the truth — the truth God already declared in Genesis 25:23:
“The elder shall serve the younger.”

Rabbi David Fohrman (Aleph Beta: “The Deception of Isaac”) explains:
Jacob didn’t lie to Isaac. He lied to protect the truth from being murdered by Esau’s rage.

The Chiastic Mirror – False Witness, True Revelation

Level	Toldot (Genesis 27)	False Witness Motif	Broader Torah Parallel	False Witness Motif
A – Apparent Lie	Jacob says “I am Esau your firstborn” (27:19)	Surface-level falsehood	Midwives in Egypt lie to Pharaoh (Exodus 1:19)	Lie to protect life
B – Blind Authority	Isaac is physically blind – cannot see truth (27:1)	Blind judge accepts false witness	Pharaoh blinded by power – accepts lies about Israelites	Blind ruler
C – Deception Tool	Goatskins on hands/neck, Esau’s clothes & smell (27:15–27)	Mimicry to deceive senses	Golden Calf – Israel mimics foreign gods to “replace” truth	Mimicry as false witness
D – Divine Truth Hidden	God already told Rebecca: “The elder shall serve the younger” (25:23)	Jacob’s “lie” reveals pre-existing divine truth	Torah given to Israel – nations reject it first (Midrash Deut. Rabbah 7:8)	Truth hidden from those who reject it
C’ – Consequences	Esau believes the lie → vows to kill Jacob (27:41)	False witness leads to attempted murder	Nations throughout history bear false witness against Jews	False witness leads to attempted destruction
B’ – Eyes Opened	Isaac trembles, realizes God’s plan (27:33) – blesses Jacob willingly	Blindness lifted; truth accepted	Redemption – nations will see truth (Isaiah 2:3)	Eyes opened to divine plan
A’ – True Witness Restored	Jacob’s deception fulfills God’s word – no theft, only alignment	“False” witness becomes true testimony	Israel at Sinai – true witness to God’s voice	True witness to covenant

What “Bearing False Witness” Really Means

The Ninth Commandment is not about never lying.
It is about not lying to destroy justice or covenant.

Jacob’s goatskins were not false witness against Esau.
They were true witness for God — protecting the blessing that Esau had already sold for lentil stew (25:29–34).

The midwives in Egypt lied to Pharaoh to save Hebrew babies — and God blessed them (Exodus 1:21).
Abraham lied about Sarah being his sister to save his life — and God protected him (Genesis 12:13; 20:2).

The Torah distinguishes:

• False witness that murders justice → forbidden.
• Deception that protects life or covenant → sometimes commanded.

Rebecca and Jacob didn’t bear false witness against Esau.
They bore true witness against Esau’s willingness to murder the covenant (27:41).

Why This Matters for Jewish Chosenness

Every time a religion bears false witness against the Jewish people — claiming “they rejected the Messiah” or “they corrupted the Torah” — they violate the Ninth Commandment in Toldot.

They lie to steal the blessing that was never theirs.

But the Torah answers:
The goatskins didn’t steal the blessing. They protected it.

As Rabbi Dr. Akiva Tatz teaches:
“Truth is not what happened on the surface. Truth is what God intended from the beginning.”[^1]

Internal Links – Continue the Series

• Essay 1: The Ten Commandments in Toldot – They Began with Rivkah, Not Sinai
• Essay 2: The Second Commandment in Toldot – Esau’s Rage and “No Other Gods”
• Essay 3: The Third Commandment in Toldot – “Why Should I Lose Both of You in One Day?”
• Essay 4: The Fourth Commandment in Toldot – The First Shabbat in Exile
• Essay 5: Shabbat for All Humanity – The Rainbow Sign
• Essay 6: The Sixth Commandment in Toldot – Hair That Binds Esau & Samson
• Essay 7: The Seventh Commandment in Toldot – Esau’s Wives, Samson’s Women
• Essay 8: The Eighth Commandment in Toldot – The Blessing That Was Never Esau’s

Next in this 10-part series:
Essay 10 – The Tenth Commandment in Toldot: “You Shall Not Covet” – Esau’s Final Covetousness and the Root of All Theft

Shabbat Shalom from a Kohen who learned that some lies protect the greatest truth,
[Hazan Gavriel ben David ]
Beit HaShoavah – Return, Repent, Rejoice
https://beithashoavah.org

[^1]: Rabbi Akiva Tatz, “Worldmask” lecture on truth vs. surface reality (YouTube: https://www.youtube.com/watch?v=3f_6bG1bE9A)

Outbound Links:

• Aleph Beta – Rabbi David Fohrman “The Deception of Isaac”: https://www.alephbeta.org/playlist/the-deception-of-isaac
• Sefaria – Genesis 27 full text with commentaries: https://www.sefaria.org/Genesis.27?lang=bi
• Midrash on nations rejecting Torah (Deuteronomy Rabbah 2:7): https://www.sefaria.org/Devarim_Rabbah.2.7?lang=bi

A Heartfelt Plea: Embrace Torah’s Positive Paradigm

In the intricate tapestry of human existence, the Hebrew word for the first man, אָדָם (Adam), holds profound secrets. These secrets bridge ancient wisdom and modern science. This exploration can lead to fascinating comparisons, such as Jewish upbringing vs Christian original sin. As Rabbi Yitzchak Ginsburgh elucidates in his teachings on Hebrew letters and chemistry, spelling out Adam’s letters—Alef (א-ל-פ), Dalet (ד-ל-ת), Mem (מ)—yields a gematria value of 45. This mirrors the expanded form of Hashem’s name, י-ה-ו-ה. This numerical equivalence isn’t a mere coincidence; it underscores that humanity, like the atom, is fundamentally positive at its core. There are 99.999% positive protons defining identity, with negligible negative electrons orbiting at a distance.

This divine blueprint, embedded in Torah, contrasts sharply with Christian doctrines of original sin. In Christianity, children are taught inherent brokenness redeemable only through external salvation. This discussion of Jewish upbringing vs Christian original sin reveals why the intrinsic positivity in Jewish child-rearing is beneficial. Drawing from Deuteronomy 28’s promises of blessings for Torah observance—prosperity, health, and societal flourishing—this post explores why Jewish child-rearing, rooted in intrinsic goodness, has propelled the Jewish people ahead for 3,500 years. They have outpaced their counterparts in Christianity and Islam in stability, innovation, and well-being.

Biblical Foundations: Hashem’s Promises for Torah Adherence

Deuteronomy 28 vividly outlines the rewards for fidelity to the Torah: “If you fully obey the Lord your God and carefully follow all his commands… you will be blessed in the city and blessed in the country” (Deut. 28:1-3, NIV). These include fruitful families, abundant harvests, and protection from enemies. These are tangible manifestations of divine favor. Conversely, disobedience invites curses, a binary framework emphasizing human agency over predestined flaw. This positive anthropology—humans as partners in creation, bearing tzelem Elokim (God’s image)—shapes Jewish upbringing. Jewish upbringing vs Christian original sin contrasts how children are raised, knowing their neshama (soul) is inherently holy, capable of choice, not burdened by ancestral guilt. As Rabbi Ephraim Palanov, citing Rabbis Ginsburgh and Moshe Turgeman, notes, this mirrors the atom’s structure. It has a dominant, positively charged nucleus that empowers resilience and growth.

In contrast, Christian theology, influenced by Augustine’s original sin, posits innate depravity from birth, redeemable solely through faith in Jesus. Islamic views, while affirming fitrah (innate goodness), often emphasize submission amid historical divisions, potentially fostering fatalism. Torah’s model, promising empirical blessings, has sustained Judaism through the millennia. The topic of Jewish upbringing vs Christian original sin offers insight into these dynamics.

Historical Contrast: Judaism’s Enduring Stability vs. Fragmented Paths

Judaism’s 3,500-year history exemplifies Torah’s stabilizing force. From Abraham’s covenant circa 1800 BCE, through the Exodus (1312 BCE), Babylonian Exile (586 BCE), and Roman dispersions (70 CE), the Jewish people maintained an unbroken mesorah (tradition). They did this via oral and written Torah. Despite pogroms, expulsions (e.g., Spain 1492), and the Holocaust, communal structures—synagogues, yeshivot—preserved identity, fulfilling Deuteronomy’s promise of endurance.

Christianity, emerging in the 1st century CE, fractured early. The Great Schism (1054 CE) divided East and West, followed by the Protestant Reformation (1517 CE). This sparked denominational divisions amid wars (e.g., the Thirty Years’ War, 1618-1648). Persecutions, from Roman arenas to Crusades (1096-1291) and Inquisitions (1478-1834), reflect internal strife. This diverges from unified Torah observance.

Islam’s history, beginning with Muhammad in 610 CE, saw rapid expansion but immediate schism. The Sunni-Shia split after 632 CE, leading to rivalries within the caliphate and ongoing conflicts (e.g., Ottoman-Persian wars). While achieving cultural peaks (Golden Age, 8th-14th centuries), divisions hindered the cohesive flourishing Deuteronomy envisions.

Why Torah-Raised Children Excel: Evidence from Research

A Jewish upbringing that affirms inherent positivity yields superior outcomes, as Deuteronomy predicts. “Your children and your crops will be blessed” (Deut. 28:4). Jewish upbringing vs Christian original sin highlights how Pew Research finds that 91% of Orthodox-raised Jews retain their faith into adulthood. This is compared with 55% among Evangelicals and 77% among Muslims.

This retention stems from empowering children with agency and from reducing the existential doubt prevalent in original sin doctrines.

Mental health benefits align with Torah’s holistic view. CDC and NIH studies show religious Jewish teens exhibit the lowest depression and suicide rates among peers. Religion is protective against ideation (meta-analysis: 20-30% lower risk). In contrast, Evangelical youth face higher rates due to salvific anxiety. Meanwhile, Muslim teens navigate cultural pressures amid global tensions.

Charitable giving, embodying tzedakah, sees 79% of U.S. Jews donating annually, surpassing Catholics (71%) and Protestants (66%), though Muslims lead at 80% in some polls.

Innovation thrives: Despite comprising 0.2% of the global population, Jews have garnered 22% of Nobel Prizes. This reflects Torah’s emphasis on inquiry and tikkun olam (world repair).

These metrics validate Deuteronomy’s blessings, fostering societies that endure and excel.

A Heartfelt Plea: Embrace Torah’s Positive Paradigm

To Christian and Muslim parents: Reconsider doctrines framing children as flawed. Jewish upbringing vs Christian original sin suggests teaching them as Torah does—they carry Hashem’s name, a “forty-five volt” positive core. This shift could heal divides, boost resilience, and fulfill shared Abrahamic promises.

Continue this series: Next, Aleph as hydrogen—Torah’s cosmic code. Subscribe to Gavriel Ben David on YouTube; visit beithashoavah.org for resources.

Signed,
Hazan Gavriel ben David

This retention stems from empowering children with agency, reducing existential doubt prevalent in original sin doctrines.

Mental health benefits align with Torah’s holistic view. CDC and NIH studies show religious Jewish teens exhibit the lowest depression and suicide rates among peers, with religion protective against ideation (meta-analysis: 20-30% lower risk). In contrast, Evangelical youth face higher rates due to salvific anxiety, while Muslim teens navigate cultural pressures amid global tensions.

Charitable giving, embodying tzedakah, sees 79% of U.S. Jews donating annually, surpassing Catholics (71%) and Protestants (66%), though Muslims lead at 80% in some polls.

https://www.youtube.com/@HazanGavrielbenDavid

Understanding the Seven Laws of Noah in Judaism. Have you ever wondered about the Seven Noahide Laws? These are the foundational moral principles that Jewish tradition teaches God gave to all of humanity through Noah after the flood. Often called the laws of Noah or Noahide laws, they form a universal ethical code for non-Jews (gentiles), distinct yet harmonious with the 613 commandments (mitzvot) given to the Jewish people at Mount Sinai.

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A common objection arises: “I only see a few commands in Genesis 9—why seven? And doesn’t the Bible say one law for native and stranger?” This dialogue between a wise sage and his student explores these questions through the lens of traditional Jewish reading of the Torah, including the Oral Torah (Talmud). It shows how Jews understand these universal moral laws as eternal, derived from Scripture and informed by rabbinic insight, without division or inequality.

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Student: Master, I’ve heard of the Seven Noahide Laws, but searching the Bible, I find only a covenant with Noah promising no more floods, marked by the rainbow (Genesis 9:8-17). The explicit instructions seem limited: be fruitful and multiply (Genesis 9:1,7), don’t eat blood (Genesis 9:4), and don’t murder (Genesis 9:6). There were no Jews then—how can there be separate laws for groups that didn’t exist? The Torah says one law for the native-born and the stranger (Exodus 12:49; Leviticus 24:22). Doesn’t creating Noahide laws divide humanity, making gentiles second-class?

Sage: Your heart seeks clarity, my student, like one searching for light in the darkness of the flood. The Seven Noahide Laws are not a modern invention but eternal principles rooted in the Torah, revealed fully through the Oral Tradition given at Sinai alongside the Written Torah.

Jews read the Torah as a divine whole: the Written text (body) and Oral explanations (soul). Without the Oral Torah, many commands remain incomplete—like how to observe Shabbat or wear tefillin. The Talmud (Sanhedrin 56a-60b) derives the seven categories from hints in Genesis, starting from Adam (Genesis 2:16-17) and reaffirmed to Noah.

These Universal Moral Laws Promote Peace, Justice, and Connection To The One God For Everyone.

1. Do not worship idols (prohibition of idolatry)
2. Do not curse God (blasphemy)
3. Do not murder
4. Do not commit sexual immorality
5. Do not steal
6. Do not eat the limb of a living animal
7. Establish courts of justice

These encompass broader moral duties. For example, the prohibition on eating blood expands to cruelty to animals, and courts ensure justice for all violations. The rainbow covenant seals God’s promise, but the laws guide righteous living for all descendants of Noah—meaning all humanity.

Student: But why not explicit in the text? And how does this fit with “one law” verses?

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Sage: The Torah often speaks in layers. The Written text hints; the Oral Tradition clarifies. Maimonides and other sages teach that these are universal and binding on all before Sinai. At Sinai, Israel received additional mitzvot as a “kingdom of priests” (Exodus 19:6), but gentiles fulfill their purpose through the seven.

The “one law” verses apply in specific contexts—like equal justice in the Land for resident aliens (ger toshav) who accept the Noahide laws. It’s not division but divine harmony: Jews as guides, gentiles as partners. A righteous gentile (often called Bnei Noach or righteous of the nations) who observes these earns a share in the World to Come, as holy as the High Priest (Sanhedrin 59a).

Student: So it’s not about superiority?

Sage: Far from it. These universal moral laws promote peace, justice, and connection to the One God for everyone. In the Messianic era, nations will seek Torah wisdom (Isaiah 2:3), elevating all. The seven are a gift, not a burden—foundational ethics that prevent chaos, much like natural laws sustain the world.

Student: Where do I learn more?

Sage: Begin with humility and study: Chabad.org or Aish.com explain the Seven Noahide Laws beautifully. Approach with an open heart, and the Torah’s light will reveal its unity.

Conclusion: Embracing Universal Morality Through the Noahide Path

The Seven Noahide Laws offer a profound vision of God’s plan: one Creator, universal ethics, diverse paths to righteousness. Far from creating classes, they unite humanity under shared moral principles while honoring Israel’s unique covenant.

If you’re exploring Judaism’s view on Noahide laws, universal moral laws, or how gentiles connect to the Torah, this tradition invites sincere seekers. May we all walk in righteousness, under the rainbow’s promise of hope.

Internal links suggestions: Link to related posts on “The Oral Torah Explained” or “Righteous Gentiles in Judaism.” External links: Chabad.org on the Seven Noahide Laws, My Jewish Learning article.

https://www.youtube.com/@HazanGavrielbenDavid

Thank you, Hazan Gavriel ben David.

Talmud and Jesus

As an ex-Christian and ex-Messianic Jew, I now live as an Orthodox Jew. I once believed harsh claims about the Talmud. Christians often say it calls the Talmud is evil. They claim it allows bad acts. They say it attacks Jesus. These ideas hurt. They fuel hate against Jews. But truth matters. The Torah says not to bear false witness. This is one of the Ten Commandments in Exodus 20:16. Spreading lies breaks this rule. It harms people.

I draw from a video by Rabbi Daniel Rowe. He reacts to claims about the Talmud. Watch it here: What the Talmud Actually Says About Jesus. His words clarify much. As Dennis Prager says, I am not trying to convert you. I do not want to change your mind. I just want you to hear my side of the story. Prager is one of my heroes. Learn more about him at PragerU.

Why Some Think the Talmud Talks About Jesus

Rabbi Rowe starts fair. He lists reasons people link “Yeshu” in the Talmud to Jesus.

• The name “Yeshu” sounds like “Yeshua.” This was Jesus’ Aramaic name.
• Some texts call him “Yeshu haNotzri.” “Notzri” refers to Nazareth or the Nazarenes. Later, it means Christian in Hebrew.
• Stories match a bit. Yeshu dies on Passover eve. Like in the Gospel of John. He has disciples.
• The Talmud covers Jesus’ time. From centuries before to after year zero.

These points seem strong at first. But they fall apart on closer look.

Rabbi Rowe starts fair. He lists reasons people link “Yeshu” in the Talmud to Jesus.

• The name “Yeshu” sounds like “Yeshua.” This was Jesus’ Aramaic name.
• Some texts call him “Yeshu haNotzri.” “Notzri” refers to Nazareth or the Nazarenes. Later, it means Christian in Hebrew.
• Stories match a bit. Yeshu dies on Passover eve. Like in the Gospel of John. He has disciples.
• The Talmud covers Jesus’ time. From centuries before to after year zero.

These points seem strong at first. But they fall apart on closer look.

Rabbi Rowe breaks them down.

First, the name. “Yeshu” was common then. Like “Josh” today. The Talmud has many with similar names. Historian Josephus lists 19 “Yeshuas.” Some lived during Jesus’ time. One was a high priest. Another criminal.

Some say “Yeshu” is an acronym for a curse. It stands for “may his name and memory be blotted out.” But no. This phrase came 1,000 years later. The Talmud never uses it. Rabbis and prophets did not say it.

Next, “haNotzri.” This seems key. But timing matters. The Talmud has two parts. The Mishna is from the mid-2nd century CE. It uses “Min” for heretics or early Christians. Not “Notzri.”

“Notzri” meant Christian much later. In the Talmud’s time, it did not. Nazareth is a place tied to Jesus in the New Testament. But the Talmud’s “Notzri” likely means something else. Maybe “guardian” or a sect name. It does not fit the same period.

Positive Proof: This Yeshu Is Not Jesus

Rabbi Rowe gives strong evidence. The Talmud’s Yeshu lived earlier. About 100 BCE. Under King Alexander Jannaeus. Not Roman times.

In Sanhedrin 107b, Yeshu is a student of Joshua ben Perachiah. This rabbi lived in 100 BCE. Yeshu learns magic in Egypt. He misbehaves. Gets excommunicated.

Jesus lived 100 years later. Around 30 CE. Under Pontius Pilate.

More mismatches:

• Mother: Talmud says “ben Pandera” (son of Pandera). New Testament says virgin birth, Mary and Joseph.
• Death: Talmud Yeshu hanged for sorcery. Body not taken. No resurrection claim.
• Followers: Talmud names five disciples. Different from Jesus’ twelve.

The punishment in Gittin 57a? Onkelos raises Yeshu via necromancy. Yeshu says he boils in hot excrement. Why? He mocked sages’ words. This fits Talmud logic. Mockery brings shame. But hell is not literal. It’s spiritual.

This is the “only solution” for Talmud’s Yeshu. His fate fits his acts. No mercy for leading Jews astray. But it is not about Jesus.

Side-by-Side Comparison: Talmud’s Yeshu vs. New Testament Jesus

Aspect	Talmud’s Yeshu	New Testament Jesus
Time Period	~80-100 BCE, under King Jannaeus	Crucified by Romans on the Passover
Teacher	Joshua ben Perachiah	No specific rabbi mentioned
Mother/Father	Son of Pandera and Stada	Virgin Mary, Joseph
Acts	Learned magic in Egypt, idolatry	Miracles, teachings in Israel
Death	Hanged for sorcery on Passover eve	Five names: Mattai, Nakai, etc.
After Death	Boils in excrement for mockery	Resurrected, ascends to heaven
Disciples	Five named: Mattai, Nakai, etc.	Twelve apostles
Term “Notzri”	Used, but not meaning Christian	~4 BCE – 30 CE, under the Romans

See? They are different people. Mixing them is wrong.

Bearing False Witness: A Torah Command

The Torah warns against false witness. In Exodus 20:16, it says: “You shall not bear false witness against your neighbor.” This is one of the Ten Commandments. Spreading Talmud myths breaks this. It justifies hate. As Jews, we are a light to nations. Isaiah 42:6 says so. Lies dim that light.

Christians may want these claims true. It fits old views. But hear our side. Like Prager says.

Final Thoughts

The Talmud does not attack Jesus. The Yeshu is another man. Rabbi Rowe shows this well. Check the video. Read more at Chabad.org on Talmud. Or MyJewishLearning.

This clears myths. It builds understanding. Share if it helps.

For more on Jewish views, link to internal blog post on Torah basics. Outbound: See Bible Gateway for Exodus.

Thanks for reading. Gavriel ben David