The Kitvei Hakodesh are clear about Klal Yisrael.  They will not

change their G-d: they will still believe in the G-d of Avraham,

Yitzchak, and Ya'akov. They will not change their religion.  They

will still hold dear to Judaism as their faith.  Nevertheless,

the Kitvei Hakodesh are clear: they will be changed by teshuva and hitkhadeshut, all the Jewish people people in the world.  And

they will be redeemed.  One day they will look up into heaven and

they will see the Kodesh HaKodashim in heaven open, and they will

see not a changing of religions but a changing of Kohanim Gedolim.  And in this changing of the guard of the Kohanim Gedolim in the Kodesh HaKodeshim in heaven, they will see a new Kohen Gadol (after the order of Malki-Tzedek) replacing the old Kohen Gadol. But this spiritual revelation will not cause them to

discard their Siddurim or their copies of the Shas.  They will

not cancel Bar Mitzvahs or High Holiday Services.  They will not

do away with Torah Services on Shabbos.  They will still be loyal

to the Sinai Covenant and its mitzvot.  They will change very

little, almost nothing as far as their Orthodox Jewish manner of

life is concerned.  But they will be changed.  They will see him

in heaven, wearing the garments that Caiapha once wore when Caiapha unwittingly ordered the Akedah and had him bound and led

away, carrying the Scapegoat's burden of the evil Olam Hazeh.

They will see him--Rebbe, Melech HaMoshiach Adoneinu Yehoshua,

standing in the Kodesh HaKodashim in Shomayim.  They will see him

and they will weep.  And the shul and the yeshiva will never be

the same after that.  And they will have far better people to

produce materials such as the following, because there will be

thousands and thousands of rabbis and yeshiva scholars weeping as

I have wept for the Jewish people and looking up into heaven and

seeing the changing of the guard of the Kohanim Gedolim in the Kodesh HaKodashim.  But, until then, this meager offering is

presented with a prayer and with faith in the Kitvei Hakodesh and

in the Geulah Redemption of Klal Yisrael.


What has been needed for a long time is a comprehensive tool

designed to further the planting and growth of messianic

synagogues.  This is why this book was written in 1974. This

edition is revised, for now there are many messianic synagogues

throughout the world, and there will be many more in the future.

But this is not really new, for we see messianic synagogues in

Acts 21:20 and Jam.2:2 (see the Orthodox Jewish Brit Chadasha downloadable at http://www.afii.org/material.htm from the



So what has been the problem in the intervening years since the

First Century?  Choosing the wrong cultural specialist as their

mentor, ministers to Jewish people have in the past typically

tried to mimic Moshiach's Shliach to the Goyim (Sha'ul or Paul)

and have largely ignored his highly successful (cf. Acts 21:20)

cultural counterpart, Moshiach's Shliach to the Jews (James or Ya'akov). Ya'akov was concerned that no "irksome restrictions"

(Acts 15:19) be imposed on Goyim. He would have also been

concerned to have no "irksome restrictions" placed on him and the

Jerusalem Messianic Synagogue of which he was the mashgiach ruchani (spiritual overseer).  Can you imagine Ya'akov's reaction

if some Goyim had told his congregation they could no longer

practice the bris milah or be shomer Shabbos? You don't have to

imagine.  Just read Acts 21:20-21, where we find that the early

Jewish talmidim (disciples) of Moshiach were shomer mitzvot, and

where we see Ya'akov was quick to correct the lashon hora some

were speaking against the Shaliach Sha'ul, falsely accusing Sha'ul of teaching Jewish people they had to become shmad and

abandon the bris milah and the minhagim (customs) of the Jewish

people in order to follow the Moshiach.  Unfortunately, the

dismal history of ministry to Jewish people has been the largely

futile effort to impose the irksome restrictions of Goyishe culture on Jews.  Instead of helping plant and lead Brit Chadasha Kehillot, authentic Messianic Synagogues with integrity and

relevance for the Jewish people like the Shliach Ya'akov (James)

did in Jerusalem, ministers to Jewish people typically function

as unwitting modern "Gentilizers," trying to persuade Jews to

assimilate into Goyishe cultural life-style - a betrayal the

Jewish community understandably resists as the self-destruction

and spiritual genocide of Jews as a people. In a Jewish

neighborhood, Messiah's people must become like Jewish people to

win Jewish people (I Cor. 9:20-21), remembering that Moshiach came to bring life to Jewish people, not cultural death. Moshiach came to give them new spiritual life, not change them

from Jews into Goyim.  This is axiomatic and fundamental.  When a

congregation of Messiah's people finds herself in a Jewish

community she must not shrink from wearing once again her full

Jewish dress, all her old First Century synagogue attire.  For

local communities of Messiah's people in Jewish communities to

remain inflexibly groomed for Goyim and then demand that Jews

convert to Gentile ways of life and worship in order for Jewish

people to accept their own Moshiach is the horrific, condemnable,

ancient Judaizing heresy in reverse, and must not be tolerated.

(To learn about this heresy, download Galatians from the Orthodox

Jewish Brit Chadasha translation from our website at

http://www.afii.org/material.htm ).


The philosophy of this book centers on the concept of a people

movement, something the Body of Moshiach received from the Jewish

community in Acts 21:20, when the Shlichut for Yehudim was in

full operation (Gal.2:8-9).  A people movement occurs when whole

family units (not just rebels and family misfits) from a

particular cultural group flow into the Body of Adoneinu Moshiach Tzidkeinu.  Acts 21:20 says, "You see, brother, how many

thousands of Jewish people there are who believe (in the Messiah

and the Orthodox Judaism of the Brit Chadasha); and they are all

zealous for the Torah (i.e. the Orthodox Judaism of the time,

which predates modern post-Second Temple so called "orthodox"

Judaism)" (Acts 21:20).  Luke 2:42 alludes to our Moshiach's bar mitzva equivalent (see Encyclopaedia Judaica, Vol.4, page 244 for

historical background documentation). Because the Shliach Ya'akov and the first Jewish believers in our Moshiach worshipped in the shul, kept Shabbos (as well as Yom Rishon), and maintained the peoplehood-sustaining minhagim of the Jewish people, they were

able to effectively encourage a people movement from the Jewish

community.  It is true that Sha'ul won a few Jewish people into

his Gentile-accommodating congregations, but as far as the Jewish

people as a people were concerned, to flow into such a cultural

environment was not an attractive option.  But then Sha'ul had

the Shlichut mission to the Goyim, he did not have the Shlichut mission to the Yehudim; it was Kefa, Ya'akov and Yochanan (Gal.2:9) who had the Shlichut to the Yehudim and could minister

in such a way as to accommodate the special needs of the Jewish

people as a people.  Only the fully operative Messianic Synagogue

community of Ya'akov the Shliach in Yerushalayim could win masses

(see Acts 21:20) from whole segments of the Jewish community.  

Stated simply in modern terms, there are a few Jewish people, and

cumulatively, many Jewish people, who can be won by ordinary

local congregations.  But, generally speaking, these local

congregations cannot attract whole family units that flow

in a people movement from the Jewish community. To put it

graphically, a Jewish man is not going to bring his wife and bar mitzva-aged son and bat mitva-aged daughter and orthodox mother

to the ordinary local congregation.  If one insists on preaching

the G-d of Israel's Good News to this family unit in a Gentile

style rather than a Messianic style and in a Gentile setting

rather than a Biblical Acts 21:20 synagogue setting, one may very

well not win this family unit.  But the Bible once again solves

the problem: the first local assembly or kehillah of Messiah's

people was a messianic synagogue community.  In fact, Ya'akov the Shliach calls it such in the original language of his book in

chapter 2, verse 2, (see Greek, Jam.2:2) and a messianic

synagogue community the local kehillah must become again,

whenever it finds itself in a Jewish community. (See "Moshiach's Letter Through the Shliach Ya'akov To The Brit Chadasha Kehillah"

from the Orthodox Jewish Brit Chadasha translation from our

website at http://www.afii.org/material.htm).


What has been needed for a long time is a comprehensive tool

designed to further the planting and growth of messianic

synagogues.  This is why this book was written.


Galatians 6:15 and Colossians 3:11 clarify that for Goyim

being born from heaven is what is important, not being physically

born of Jewish stock. However, when Sha'ul speaks of the new

birth, he speaks of becoming a spiritual ben Avraham (son of

Abraham--see Gal.3:7-14; Romans 2:28,29; Philippians 3:3).  This

book is a series of detachable, interlocking chapters that lead

the Jewish inquirer into progressively deeper levels of

commitment until he has become a member of a messianic synagogue. Hashem has a vested interest in keeping Jewish people Jewish

until the Bias haMoshiach (Coming of Messiah), or else Moshiach Adoneinu will be King of the Jews in name only.  Furthermore, it

is not possible for Jewish people to fully obey the Brit Chadasha if they try to do so by apostatizing from the Sinai Covenant and

its mitzvot.  This is why cultural specialization is so crucial

in the planting of new ministries (Galatians 2:9), for the Great

Commission of Moshiach commands that Jewish people be not

imperiled as a people, but discipled as a people.  In 1974, when

this book was first published, a wonderful breeze of the Ruach Hakodesh was blowing.  It had been blowing since 1967, when the

"Six Day War" made it possible for Israel to absorb East

Jerusalem.  This caused a revived interest in the Moshiach among

the Jewish people world-wide, because Yerushalayim was no longer

trodden down by Goyim (see also Luke 21:24) and the stage was

being set for the Fig Tree to blossom (21:29-31) into the Bias Moshiach.  A world-wide revival began among the Jewish people,

remarkably also in Los Angeles, where this book was written.

Now, even more is happening.  What the Jewish community needs are

thousands of growing synagogues with home Torah studies, yahmakahs, Jewish music, Jewish food, Jewish humor, Jewish

customs, ceremonies, holidays, traditions, testimonies, special

events, and everything revolving around and pointing toward a

very Jewish Moshiach who is Adoneinu.  Such synagogues can throw

their doors open wide with the confidence that G-d will fill them

with Jewish souls and also with people who are of non-Jewish

descent but are nevertheless spiritually of the seed of Abraham

(Gal.3:7-14) and of the calling of Ruth, called to Messianic

Jewish ministry.  These truly heaven-born believers in Moshiach Adoneinu, unlike many anti-semitic nominal and errant followers,

will love the Jewish people in all their Jewishness.  They will

understand that rabbis and synagogues have to change very little,

almost nothing, about their liturgy or their manner of worship or

Jewish lifestyle in order to follow the Moshiach.  The book of

Hebrews shows that all rabbis and synagogues have to do to find

redemption in Moshiach is to look up into heaven and see a

changing of the guard of the Kohen Gadol, with Rebbe Melech HaMoshiach Yehoshua the Kohen l'Olam al divrati Malki-Tzedek (Ps.110:4) in the Kodesh HaKodashim in Shomayim.  Once they

believe in his kapparah and come into the Brit Chadasha Yom

Kippur experience of hitkhadeshut through chesed rather than zechus, very little else has to be changed. Hashem is only

looking for a change of heart, not a change of religion or a

change of allegiance from the Sinai Covenant and its mitzvot.  It

is my prayer that G-d will give you, the reader, the same

privilege he gave me, and reward your toil with good ground and

the fruit of a Brit Chadasha-patterned messianic synagogue.

Baruch Hashem!


Dr. Phillip Goble











[Vah-ah-nee brohv chabs-d'chah ah-voh vey-teh-chah ehsh-tah-chah-veh ehl hey-chahl kahd-sh'chah b'yeer-ah-teh-chah. Mah toh-voo oh-hah-leh-chah yah-ah-kohv meesh-k'noh-teh-chah Yis-ra-el. Vah-ah-nee b'rohv chahs-d'chah ah-voh vey-teh-chah ehsh-tah-cha-veh ehl hey-chal kad-sh'chah b'yeer-ah-teh-chah. Ah-doh-noy ah-hahv-tee m'ohm bay-tehchah oo-m'kohm meesh-kahn k'voh-deh-chah. Vah-ah-nee esh-tah-chah-veh v'ech-rah-ah ev'r'chah leef-nay Ah-doh-nye oh-see. Vah-ah-nee t'fee-la-tee l'chah Ah-doh-noy et rah-tsohn Elo-heem. B'rahv chas-deh-chah ah-ney-nee beh-eh-met yish-eh-cha.]


As for me, in the abundance of thy loving kindness will I      

come into thy house: I will worship toward thy holy Temple      

in the fear of thee.  How goodly are thy tents, 0 Jacob,

thy tabernacles, 0 Israel!  As for me, in the abundance of thy

loving kindness will I come into thy house: I will worship toward

thy holy Temple in the fear of thee.  L-rd, I love the habitation

of thy house and the place where thy glory dwelleth.  As for me,

I will worship and bow down: I will bend the knee before the

L-rd, my maker. And as for me, may my prayer unto thee, O L-rd,

be in an acceptable time: O G-d, in the

abundance of thy loving kindness, answer me in the truth of thy




SILENT MEDITATION PSALM 122                                  

[Sah-mach-tee bohm-reem lee Beyt Adonai neh-lech.

Ohm-doht ha-yoo rag-ley-noo be-shah-rye-yeech Y'roo-shah-lye-yeem. Y'roo-shah-lye-yeem hah-b'noo-yah k'eer sheh-choo-brah lah yach-dahv. Sheh-shahm ah-loo sh'vah-teem sheev-tay yah ay-doot l'Yees-ra-el l'hoh-doht l'shem Ah-do-noy. Kee shah-mah yahsh-voo kee-soht l'meesh-paht kee-soht l'vayt Dovid.  Shah-ah-loo sha-lom Y'roo-shah-lye-yeem yeesh-lah-yoo oh-hah-vah-yeech. Y'hee sha-lom b'chay-lech shal-vah b'ahr-m'noh-tah-yeech. L'mah-ahn ah-chye v'ray-eye ah-dahb'rah nah sha-lom bach. L'mah-ahn beyt Ah-do-noy Eh-lo-hey-noo ah-vah-k'shah tohv lahch.]   



I was glad when they said unto me,let us go into the house of the

L-rd.  Our feet shall stand within thy gates, 0 Jerusalem.

Jerusalem is built as a city that is compact together:

whither the tribes go up, the tribes of the L-rd, unto the

testimony of Israel, to give thanks unto the name of the L-rd.

For there are set thrones of judgment, the thrones of the house

of David. Pray for the peace of Jerusalem: they shall prosper

that love thee.  Peace be within thy walls, and prosperity within

thy palaces.  For my brethren and companions' sakes, I will now

say, peace be within thee. Because of the house of the L-rd our

G-d I will seek thy good.





[Bah-rooch ah-tah Ah-doh-noy Elo-hey-noo meh-lech hah-oh-lahm ah-sher kid-shah-noo b'mitz-voh-tahv v'tsi-vah-noo l'had-leek ner shel Shah-baht.]       


Blessed art thou, 0 L-rd our G-d, King of the universe,      

who hast sanctified us by thy commandments, and hast         

commanded us to kindle the Sabbath-light.  




[Bah-rooch ah-tah Ah-do-noy Elo-hey-noo me-lech ha-olahm a-sher keed'-shah-noo b-meetz-voh-tahv v'tsee-vah-noo l'hahd-leek ner shel shabbaht vah) yohm-tohv.]


Blessed art thou, O L-rd our G-d, King of the universe,      

who hast sanctified us by thy commandments, and hast

commanded us to kindle the Festival-light.            


On the first night of the Festival, add the following:        

[Bah-rooch ah-tah Ah-do-noy Elo-hey-noo me-lech ha-olahm she'he-ch'yah-noo v'kee-y'mah-noo vuh-hee-gee-ah-noo lahz-mahn ha-zeh.]


Blessed art thou, O L-rd our G-d, King of the universe,      

who hast kept us in life, and hast preserved us, and hast      

enabled us to reach this season.                


SHALOM ALECHEM [Sha-lom a-lechem mal-a-chey ha-sha-ret mal-a-chey el-yohn mee-mel-ech mal-chey ham'1a-cheem ha-ka-dosh bah-rooch hoo. bo-a-chem l'sha-lom mal-a-chey ha-sha-lom mal-a-chey el-yon. Mee-meh-lech mal-chey ham'la-cheem ha-kadohsh bah-rooch hoo.  Bar-choo-nee l'sha-lom mal-a-chey ha-sha-lom mal-a-chey el-yohn mee-meh-lech mal-chey ham'la.cheem ha-ka-dohsh bah-rooch hoo. tzet-chem l'sha-lom mal-a-chey ha-sha-lom mal-a-chey el-yon mee-meh-lech mal-chey ham'la-cheem ha-ka-dohsh ba-rooch hoo.]      


Peace be with you, ministering angels,

Messengers of the Most High,     

The King of Kings

The Holy One, blessed be He.      


May your coming be in peace, etc



Bless me with peace, etc.      



May your going be in peace, etc.        



[L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Sh'mohr v'zah-chor b'dee-boor eh-chad. Heesh-mee-ah-noo el ham'yoo-chad Ah-do-noy echad oo'sh'moh echad l'shem oo-l'teef-eh-ret v'leet-hee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: 

Leek-raht shab-baht l'choo v'nayl-chah kee hee m'kohr hah-brah-chah may-rohsh mee-keh-dem n'soo-chah sohf mah-ah-seh b'mah-cha-shah-vah t'chee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: 

Meek-dahsh meh-lech eer m'loo-chah koo-mee ts'ee mee-tohch hah-hah-feh-chah rahv lach she-vet b'eh-mek hah-bah-chah v'hoo yah-chah-mohl ah-lye-yeech chem-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Heet-nah-ah-ree meh-ah-far koo-mee leev-shee beeg-day teef-ahr-taych ah-mee ahl-yahd ben Yee-shai Bayt Hah-lach-mee kar-vah ehl naf-shee g'ah-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: 

Hit-oh-rah-ree hit-or-rah-ree kee vah oh-rech koo-mee oh-ree oo-ree oo-ree sheer dah-ber-ee k'vohd Ah-do-noy ah-lye-yeech neeg-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Loh tev-shee v'loh teek-ahl-mee mah teesh-toh-chah-chee oo-mah teh-heh-mee bach yeh-che-soo ah-ne-yay ah-mee v'niv-n'tah eer ahl tee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: V'hah-yoo leem-she-sah sh'oh-sah-yeech v'rah-cha-koo kol m'vahl-ah-yeech yah-sees ah-lye-yeech elo-hah-yeech keem-sohs cha-tahn ahl kah-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: 

Yah-meen oo-s'mohl teef-roh-tsee v'et Ah-doh-nye tah-ah-ree-tsee ahl yahd eesh ben pahr-tsee v'nees-m'chah v'nah-gee-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah: Boh-ee v'sha-lom ah-teh-ret bah-lah gahm b'seem-chah oo-v'tsah-hah-lah toch eh-moo-nay ahm s'goo-lah boh-ee cha-lah boh-ee cha-lah. L'chah doh-dee leek-raht cah-lah p'nay shab-baht n'kah-b'lah:]   

Come, my friend, to meet the bride, let us welcome the     

presence of the Sabbath.


"Observe" and "Remember the Sabbath day," the only G-d caused us

to hear in a single utterance: the L-rd is One, and his name is

One to his renown and his glory and his praise. (Come, etc.)

Come, let us go to meet the Sabbath, for it is a wellspring     

of blessing; from the beginning, from of old it was ordained

--last in production, first in thought. (Come, etc.)


0 sanctuary of our King, O regal city, arise, go forth from thy  

overthrow; long enough hast thou dwelt in the valley of weeping;

verily he will have compassion upon thee. (Come,etc.)


Shake thyself from the dust, arise, put on the garments of     

thy glory, O my people!  Through the son of Jesse, the Bethlehemite, draw thou nigh unto my soul, redeem it. (Come,etc.)


Arouse thyself, arouse thyself, for thy light is come: arise,   

shine; awake, awake; give forth a song; the glory of the L-rd   

is revealed upon thee. (Come, etc.)


Be not ashamed, neither be confounded. Why art thou cast      

down, and why art thou disquieted?  The poor of my

people trust in thee, and the city shall be builded on her own

mound. (Come, etc.)


And they that spoil thee shall be a spoil, and all that would   

swallow thee shall be far away: thy G-d shall rejoice over thee,

as a bridegroom rejoiceth over his bride. (Come, etc.)


Thou shalt spread abroad on the right hand and on the left, and

thou shalt reverence the L-rd.  Through the offspring of Perez we

also shall rejoice and be glad. (Come, etc.)      


Come in peace, thou crown of thy husband, with rejoicing     

and with cheerfulness, in the midst of the faithful of the chosen

people: come, O bride; come, 0 bride. (Come, etc.)      





[Sheer-oo l'Ah-doh-noy sheer cha-dahsh sheer-oo l'Ah-doh-noy kol ha-ah-retz. Sheer-oo l'Ah-doh-noy bahr-choo sh'moh bas-roo mee-yohm l'yohm Ye-shua-toh. Sahp-roo vah-goy-eem k'voh-doh b'chol ha-ah-meem neef-l'oh-tahv. Kee gah-dohl Ah-doh-noy oo-m'hoo-lahl m'ohd noh-rah hoo ahl kol Elo-heem. Kee kol ehl-hay

ha-ah-meem eh-lee-leem v'Ah-doh-noy shah-my-eem ah-sah. Hohd v'hah--dahr l'fah-nahv ohz v'teef-eh-ret b'mik-dah-shoh. Hah-voo l'Ah-doh-noy meech-p'choht ah-meem hah-voo l'Ah-doh-noy k'vohd v'ohz. Hah-voo l'Ah-doh-noy k'vohd sh'moh s'oo meen-chah oo-voh-oo l'chats-roh-tav. Heesh-tah-cha-voo l'Ah-doh-noy b'had-raht koh-desh chee-loo me-pahn-ahv kol hah-ah-retz. Eem-roo vah-goy-eem Ah-doh-noy mah-lach ahf tee-kohn te-vel bahl tee-moht yah-deen ah-meem b'may-shah-reem. Yees-m'choo hah-shah-ma--yeem v'tah-gel hah-ah-retz yeer-ahm hah-yahm oo-m'loh-oh. Yah-ah-lohz sah-dye v'chol ah-sher boh ahz y'rah-n'noo koh ah-tsay yah-ar. Leef-nay Ah-doh-noy kee vah kee vah leesh-poht hah-ah-retz yish-poht teh-vel b'tse-dek v'ah-meem beh-eh-moo-nah-toh.]


O sing unto the L-rd a new song: sing unto the L-rd, all the

earth. Sing unto the L-rd, bless his name; show forth his       

salvation from day to day. Declare his glory among the heathen,

his wonders among all people.  For the L-rd is great, and greatly

to be praised: he is to be feared above all g-ds. For all the

g-ds of the nations are idols: but the L-rd made the heavens.

Honor and majesty are before him: strength and beauty are in his

sanctuary.  Give unto the L-rd, 0 ye kindreds of the people, give

unto the L-rd glory and strength. Give unto the L-rd the glory

due unto his name: bring an offering, and come into his courts.

O worship the L-rd in the beauty of holiness: fear before him,

all the earth.  Say among the heathen that the L-rd reigneth: the

world also shall be established that it shall not be moved: he

shall judge the people righteously. Let the heavens rejoice, and

let the earth be glad; let the sea roar, and the fullness

thereof.  Let the field be joyful, and all that is therein: then

shall all the trees of the wood rejoice before the L-rd: for he

cometh, for he cometh to judge the earth: he shall judge the

world with righteousness and the people with his truth.          




[Tov I'hoh-doht l'Ah-doh-noy oo-l'zah-mer l'shem-cha ahl-yohn. L'hah-geed bah-boh-ker chas-deh-cha ve-eh-moo-nah-t'chah bah-lay-loht.  Ah-Iay ah-sohr vah-al-lay nah-vel ah-lay hee-gah-yohn b'chee-nohr. Kee seem-mach-tah-nee Ah-doh-noy b'fah-ah-leh-chah b'mah-ah-say yah-deh-chah ah-rah-nen. Mah gahd-loo mah-ah-seh-chah Ah-doh-noy m'ohd ahm-koo mach-sh'voh-teh-chah. Eesh bah-ahr lo yay-dah oo-che-seel loh yah-veen et zoht. Beef-roh-ach r'sha-eem k'moh ay-sev vah-yah-tsee-tsoo kol poh-ah-lay ah-ven l'he-sham-dahm ah-day ahd. V'ah-tah mah-rohm l'oh-lam Ah-doh-noy kee he-neh oh-y'veh-cha Ah-doh-nye kee-he-neh oh-y'veh-cha yoh-veh-doo yeet-pahr-doo kol poh-ah-lay ah-ven. Vah-tah-rem keer-aym kar-nee bah-loh-tee b'sheh-men rah-ah-nahn. Vah-tah-beht ay-nee b'shoo-rye bah-kah-meem ah-lye m'reh-eem teesh-mah-nah ahz-nye. Tsa-deek kah-tah-mahr yeef-rach k'eh-rez bahl-vahn-nohn yees-geh. Sh'too leem b'vayt Ah-doh-noy b'chats-roht Eh-loh-hey-noo yahf-ree-choo. Ohd y'noo-voon b'say-vah d'shay-neem v'rah-ah-nah-neem yee-yoo. L'hah-geed kee yah-shar Ah-doh-nye tsroo-ree v'loh ahv-lah-tah boh.]


It is a good thing to give thanks unto the L-rd, and to sing    

praises unto thy name, O Most High: to show forth thy lovingkindness in the morning, and thy faithfulness every night

upon an instrument of ten strings, and upon the psaltery; upon

the harp with a solemn sound.  For thou, L-rd, hast made

me glad through thy work: I will triumph in the works of thy 

hands. O L-rd, how great are thy works! and thy thoughts are      

very deep. A brutish man knoweth not; neither doth a fool   

understand this.  When the wicked spring as the grass, and   

when all the workers of iniquity do flourish, it is that they   

shall be destroyed forever: but thou, L-rd, art most high for    

evermore.  For lo, thine enemies, O L-rd, for lo, thine enemies 

shall perish; all the workers of iniquity shall be scattered.

But my horn shalt thou exalt like the horn of a wild ox: I shall

be anointed with fresh oil. Mine eye also shall see my desire on 

mine enemies, and mine ears shall hear my desire of the wicked

that rise up against me.  The righteous shall flourish like the

palm tree: he shall grow like a cedar in Lebanon. Those that be

planted in the house of the L-rd shall flourish in the

courts of our G-d. They shall still bring forth fruit in  old

age; they shall be fat and flourishing; to show that the L-rd is

upright: he is my rock, and there is no unrighteousness in him.  





[Ah-doh-noy mah-lach gay-oot lah-vesh Ah-doh-noy ohz heet-ah-zar ahf tee-kohn teh-vel bahl tee-moht. Nah-chohn kees-ah-cha meh-ahz meh-oh-lahm ah-tah. Nahs-oo n'hah-roht Ah-doh-noy nahs-oo n'hah-roht koh-lahm yees-oo n'hah-roht dach-yahm. mee-kohl-oht may-eem rah-beem ah-dee-reem meesh-b'ray-yahm ah-deer bah-ma-rohm Ah-doh-noy ay-doh-teh-cha neh-em-noo m'ohd l'vay-t'cha nah-ah-vah koh-desh Ah-doh-noy l'oh rech yah-meem.]


The L-rd reigneth, he is clothed with majesty; the L-rd is      

clothed with strength, wherewith he hath girded himself: the     

world also is stablished, that it cannot be moved.  Thy throne   

is established of old: thou art from everlasting.  The floods    

have lifted up their voice; the floods lift up their waves.  The

L-rd on high is mightier than the noise of many waters, yea,    

than the mighty waves of the sea.  Thy testimonies are very     

sure: holiness becometh thine house, 0 L-rd, for ever.



THE INVOCATION TO PRAYER                             




[Bar-choo et Ah-doh.noy ha-m'voh-rahch.]


Bless ye the L-rd who is to be blessed.




[Bah-rooch Ah-doh-noy hah-m'voh-rahch lee-oh-lahm vah-ed.

Bah-rooch atah Ah-doh-noy Eh-lo-hey-noo me-lech ha-oh-lahm ah-sher bid-vah-noh mah-ah-reev ah-rah-veem b'chach-mah poh-tey-ach sh'ahr-eem oo-veet-voo-nah m'shah-neh ee-teem oo-mach-ah-leef et haz-mah-neem oo-m'sah-dehr et ha-koh-cha-veem b'mish-m'roh-tay-hem bah-rah-kee-ah kir-tsoh-noh. Boh-rey yohm v'lye-lah goh-lehl ohr me-p'nay cho-shech v'cho-shech me-p'nay ohr. Oo-mah-ah-veer yohm oo-meh-vee lai-lah oo-mahv-deel bayn yohm oo-vayn lai-lah.  Ah-doh-noy ts'vah-oht sh'moh. Ayl chai v'kah-yahm tah-mid yeem-lohch ah-ley-noo l'oh-lam vah-ed.   

Bah-rooch ah-tah Ah-doh-noy ha-mah-ah-reev ah-rah-veem.]        

Blessed is the L-rd who is to be blessed for ever and ever.      

Blessed art thou, O L-rd our G-d, King of the universe, who at

thy word bringest on the evening twilight, with wisdom openest the gates of the heavens, and with understanding changest times and variest the seasons, and arrangest the stars 

in their watches in the sky, according to thy will.  Thou createst day and night; thou rollest away the light from before

the darkness, and the darkness from before the light; thou makest the day to pass and the night to approach, and dividest the day  

from the night, the L-rd of hosts is thy name; a G-d living      

and enduring continually, mayest thou reign over us for ever     

and ever. Blessed art thou, O L-rd, who bringest on the evening





[Ah-ha-vaht oh-lahm bayt Yees-ra-el ahm-cha ah-hahv-tah toh-rah oo-mitz-voht choo-keem oo-meesh-pah-teem oh-tah-noo lee-mahd-tah. Ahl keyn Ah-doh-noy Eh-lo-hey-noo b'shach-bey-noo oo-v'koo-meh-noo nahs-yach b'choo-keh-cha v'nees-mach b'deev-rey toh-rah-teh-cha oo-v'mitz-voh-teh-cha l'oh-lahm vah-ed. Kee chehm cha-yeh-noo v'oh-rech yah-mey-noo oo-va-hem neh-geh yoh-mahm v'lai-lah. V'ah-hah-vah-t'cha ahl tah-seer me-meh-noo l'oh-lah-meem. Bah-rooch ah-tah Ah-doh-noy oh-hev ah-moh Yees-rah-el.]


With everlasting love thou hast loved the house of Israel,     

thy people; a law and commandments, statutes and judgments     

hast thou taught us. Therefore, O L-rd our G-d, when we lie  

down and when we rise up we will meditate on thy statutes;     

yea, we will rejoice in the words of thy law and in thy      

commandments for ever; for they are our life and the length of   

our days, and we will meditate on them day and night.  And mayest thou never take away thy love from us. Blessed art     

thou, O L-rd, who lovest thy people Israel. 


THE TEN COMMANDMENTS (The Aseret ha-Dibrot was once part of


worship in the Beis Hamikdash--see Berakhot 12a for why the

rabbis gratuitously cancelled its daily reading.)


[Ah-noh-chee Ah-doh-nye Eh-lo-hey-chah.]    


I am the L-rd thy G-d.


[Loh yee-h'yeh l'chah Eh-lo-heem ah-chay-mem al pah-nye.]    Thou shalt have no other g-ds before me.     


[Loh tee-sah et shem Ah-doh-noy Eh-lo-heh-chah lah-shahv.]   Thou shalt not take the name of the L-rd thy G-d in vain.       

[Zah-chor et yom ha-shah-bat l'kah-d'shoh.]     


Remember the Sabbath Day to keep it holy.      


[Kah-beyd et ah-vee-chah vuh-et eem-meh-cha.]


Honor thy father and thy mother.      


[Lo teer-tzach.]  


Thou shalt not murder.      


[Lo teen-ahf.]      


Thou shalt not commit adultery.


[Lo teeg-nohv.]      


Thou shalt not steal.  


[Lo tah-ah-neh v'ray-ah-chah ed sha-ker.]      


Thou shalt not bear false witness against thy neighbor,


[Lo toch-mode.]      


Thou shalt not covet.





[Sh'mah Yees-rah-el Ah-doh-noy Eh-lo-hey-noo Ah-doh-noy eh-chahd.]


Hear, 0 Israel: the L-rd our G-d is one L-rd.




[Bah-rooch shem kah-vohd mal-choo-toh l'ohlahm vah-ed.]       

Blessed be his Name whose glorious kingdom is for ever and     





[Yehoshua hoo Rebbe, Melech HaMoshiach Adoneinu.]


DEUTERONOMY 6:5-9     


[V'ah-hav.tah et Ah-doh-noy Eh-loh-heh-cha b'chol l'vahv-cha oo-v'chol nahf-sh'cha oo-v'chol m'oh-deh-cha. V'ha-yoo ha-d'vah-reem hah-eh-leh ah-sher ah-noh-chee m'tsahv-cha ha-yohm ahl l'vah-veh-cha. v'she-nahn-tahm l'vah-neh-cha v'deeb-ar-tah bahm b'sheev-t'cha b'vey-teh-cha oo'v'lech-t'cha vah-deh-rech oo-v'shach-b'cha oo-v'koo-meh-cha. Oo-k'shar-tahm l'oht ahl yah-deh-cha v'ha-yoo l'toh-tah-foht bayn ah-neh-cha. Oo-ch'tav-tahm ahl m'zoo-zoht bay-teh-cha oo-veesh-ah-reh-cha.] 

And thou shalt love the L-rd thy G-d with all thine heart,     

and with all thy soul, and with all thy might.  And these words, 

which I command thee this day, shall be in thine heart: and    

thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand,

and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.        





[V'ha-yah eem shah-moh-ah teesh-m'oo ehl mitz-voh-tai ah-sher ah-noh-chee m'tsah-veh et-chem ha-yom l'ah-hah-vah et        

Ah-doh-noy Eh-lo-hey-chem oo-l'ahv-doh b'chol l'vahv-chem oo-v'chol nahf-sh'chem. V'nah-tah-tee m'tahr ar-ts'chem b'ee-toh yoh-reh oo-mahl-kosh v'ah-sahf-tah d'gah-neh-cha v'teer-sh'cha v'yeetz-ha-reh-cha. V'nah-tah-tee ay-sev b'sah-d'cha leev-hem-teh-cha v'ah-chal-tah v'sah-vah-tah. Heh-sham-roo lah-chem pehn yeef-teh l'vav-chem v'sahr-tehm vah-ah-vahd-tehm Eh-lo-heem ah-che-reem v'heesh-tah-cha-vee-tehm lah-hem. V'cha-rah ahf Ah-doh-noy bah-chem v'ah-tsahr et ha-shah-mayim v'loh yee-h'yeh mah-tahr v'ha-ah-dah-mah loh te-teyn et y'voo-lah va-ah-vad-tem m'hey-rah mey-ahl ha-ah-retz ha-toh-vah asher Ah-doh-noy noh-teyn lah-chem. V'sahm-tehm et d'vah-rai eh-leh ahl l'vahv-chem v'ahl naf-sh'chem oo-k'shar-tehm oh-tahm l'oht ahl yed-chem v'ha-yoo l'toh-tah-foht bayn ay-nay-chem. V'lee-mahd-teem oh-tahm et b'nay-chem l'dah-behr bahm b'sheev-t'chah. B'vay-teh-cha oov-lech-t'cha v'deh-rech oov-shach-b'cha oov-koo-mecha. Oo-ch'tahv-tahm ahl m'zoo-zoht bay-teh-cha oo-veesh-ah-recha. L'mah-ahn yeer-boo y'may-chem vee-v'may v'ney-chem ahl ha-ah-dah-mah ah-sher neesh-bah     

Ah-doh-noy lah-ah-voh-tey-chem lah-tet lah-hem key-may

hah-shah-ma-yim ahl ha-ar-retz.]


And it shall come to pass if ye shall hearken diligently unto   

my commandments which I command you this day, to love the L-rd

your G-d, and to serve him with all your heart and with all your

soul, that I will give you the rain of your land in its due

season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. And I will send

grass in thy fields for thy cattle, that thou mayest eat and be

full. Take heed to yourselves, that your heart be not

deceived, and ye turn aside, and serve other g-ds, and worship

them; and then the L-rd's wrath be kindled against you, and he

shut up the heaven, that there be no rain, and that the land

yield not her fruit, and lest ye perish quickly from off the good

land which the L-rd giveth you. Therefore, shall ye lay

up these my words in your heart and in your soul, and bind them

for a sign upon your hand, that they may be as frontiers between

your eyes. And ye shall teach them your children, speaking of

them when thou sittest in thine house, and when thou walkest by

the way, when thou liest down, and when thou risest up.  And thou shalt write them upon the doorposts of thine house, and upon thy

gates, that your days may be multiplied, and the days of your

children, in the land which the L-rd sware unto your fathers to

give them, as the days of heaven upon the earth.                 



NUMBERS 15:37-41


[Va-yoh-mer Ah-doh-noy ehl Moh-sheh leh-mohr: Dah-ber el b'nei Yees-ra-el v'ah-mar-tah ah-ley-hem v'ah-soo lah-hem tsee-tseet al-kahn-fay veeg-day-hem l'doh-roh-tahm v'naht-noo al-tsee-tseet ha-kah-nahf p'teel t'chay-let. V'ha-yah lah-chem l'tsee-tseet oo-r'ee-tem oh-toh ooz-char-tem et kol meetz-oht Ah-doh-noy vah-ah-see-tem oh-tahm v'loh tah-too-roo ah-chah-ray l'vav-chem vah-chah-ray ay-nay-chem ah-sher ah-tem zoh-neem ah-chah-ray-hem. L'mah-ahn teez-k'roo vah-ah-see-tem et kol mee-tzoh-tah vee-h'yee-tem k'doh-sheem lay-loh-hay-chem. Ah-nee Ah-doh-noy Eh-lo-hay-chem a-sher hoh-tzay-tee et-chem may-eh-retz metz-ray-yeem lee-h'yoht le-chem lay-loh-heem Ah-nee Ah-doh-noy Eh-loh-hay-chem.]


And the L-rd spake unto Moses, saying, Speak unto the children of

Israel, and bid them that they make them fringes in the borders

of their garments, throughout their generations, and that

they put upon the fringe of the borders a ribband of blue: and it

shall be unto you for a fringe, that ye may look upon it, and

remember all the commandments of the L-rd, and do them; and that

ye seek not after your own heart and your own eyes, after which

ye use to go a whoring: that ye may remember, and do all my

commandments, and be holy unto your G-d. I am the L-rd your G-d,

which brought you out of the land of Egypt, to be your G-d: I am

the L-rd your G-d.







[Eh-met veh-eh-moo-nah kol zoht v'kah-yahm ah-ley-noo kee hoo Ah-doh-noy Eh-lo-hey-noo v'ayn zoo-lah-toh vah-ah-nach-noo Yees-rah-el ah-moh ha-poh-dey-noo mee-yahd m'lah-cheem mahl-kay-noo hah-goh-ah-ley-noo mee-kahf kol heh-ah-ree-tseem ha-El hah-neef-rah lah-noo meetza-rey-noo v'hahm-shah-lem g'mool l'chol oi'y'vey nahf-shey-noo hah-oh-seh g'doh-lot ahd ayn chey-kehr v'neef-lah-oht ahd ayn mees-pahr.  Hah-sahm nahf-shey-noo bah-cha-yeem v'loh nah-tahn lah-moht rahg-ley-noo.

Ha-mahd-ree-chey-noo ahl bah-moht oi-y'vay-noo vah-yah-rem kar-ney-noo ahl kol soney-noo.  Ha-oh-seh lah-noo nee-seem oo-n'kah-mah b'far-oh oh-toht oo-mohf-teem b'ahd-maht bnei Chahm.

Hah-mah-keh b'ehv-rah-toh kol b'cho-rey Meetz-rah-yeem v'yoh-tsey et ah-moh Yees-ra-el me-toh-cham l'chey-root oh-lahm.       

Hah-ma-ah-veer bah-nahv beyn geez-ray Yahm Soof et rohd-fey-hem v'et sho-ney-hem beet-hoh-moht tee-bah. V'rah-oo vah-nahv g'voo-rah-toh sheeb-choo v'hoh-doo leesh-moh. Oo-mahl-choo-toh b'rahtz-ohn keeb-loo ah-ley-hem Moh-sheh oo-v'ney Yees-rah-el l'chah ah-noo sheer-ah b'seem-chah rah-bah v'ahm-roo choo-lahm.]

True and trustworthy is all this, and it is established with us  

that he is the L-rd our G-d, and there is none beside him, and   

that we, Israel, are his people.  It is he who redeemed us from  

the hand of kings, even our King, who delivered us from the     

grasp of all the terrible ones; the G-d, who on our behalf dealt

out punishment to our adversaries, and requited all the enemies

of our soul; who doeth great things past finding out, yea, and

wonders without number; who holdest our soul in life, and  hath

not suffered our feet to be moved; who made us tread upon the

high places of our enemies, and exalted our horn over all them

that hated us; who wrought for us miracles and vengeance upon Pharoah, signs and wonders in the land of the children of Ham;

who in his wrath smote all the first-born of Egypt, and brought

forth his people Israel from among them to everlasting freedom;

who made his children pass between the divisions of the Red Sea,

but sank their pursuers and their enemies in the depths.  Then

his children beheld his might; they praised and gave thanks unto

his name, and willingly accepted his sovereignty.  Moses and the

children of Israel sang a song unto thee with great joy, saying,

all of them, MEE CHAH-MOH-CHA [Mee chah-moh-cha bah-eh-leem Ah-doh-noy. Mee chah-moh-chah neh-dahr bah-koh-desh noh-rah t'hee-loht oh-seh feh-leh. Mahl-choo-t'chah rah-oo vah-neh-chah boh-key-ah yahm leef-ney Moh-sheh zeh eh-lee ah-noo v'ahm-roo. Ah-doh.noy yeem-lach l'oh-lam vah-ed. V'neh-eh-mahr kee fah-dah Ah-doh-noy et

Yah-a-kohv oo-g'ah-loh mee-yahd chah-zak mee-meh-noo. Bah-rooch ah-tah Ah-doh-noy ga-ahl Yees-ra-el.]


Who is like unto thee, 0 L-rd, among the mighty ones? Who is like

unto thee, glorious in holiness, revered in praises,  doing

wonders?  Thy children beheld thy sovereign power, as thou didst

cleave the sea before Moses: they exclaimed, this is my G-d! 

and said, the L-rd shall reign for ever and ever.  And it is

said, for the L-rd hath delivered Jacob, and redeemed him from

the hand of him that was stronger than he. Blessed art thou, 0

L-rd, who hast redeemed Israel. HAHSH-KEE-VEY-NOO [Hahsh-kee-vey-noo Ah-doh-noy Eh-loh-hey-noo l'sha-lom v'hah-ah-mee-dey-noo mal-key-noo l'cha-yeem. Oo-f'rohs ah-ley-noo soo-kaht sh'loh-meh-chah v'tahk-ney-noo b'ay-tsah toh-vah meel'fah-neh-cha v'hoh-shee'ay-noo l'mah-ahn sh'meh-chah. V'hah-gen ba-ah-dey-noo v'hah-sehr mey-ah-ley-noo oh-yev deh-vehr v'che-rev v'rah-ahv v'yah-gohn v'hah-sehr sah-tahn meel-fah-ney-noo oo-may-ah-cha-rey-noo. Oo-v'tsayl k'nah-feh-chah tahs-tee-rey-noo kee El shohm-rey-noo oo-mah-tsee-ley-noo ah-tah kee El melech chah-noon v'rah-choom

ah-tah. Oosh'mohr tsey-tey-noo oo-voh-ey-noo l'chah-yeem oo-l'sha-lom mey-ah-tah v'ahd oh-lahm. Oo-f'rohs ah-ley-noo soo-kaht sh'loh-meh-chah.  Bah-rooch ah-tah Ah-doh-noy hah-poh-reys soo-kaht shalom ah-ley-nu v'ahl kol ah-moh Yees-rah-el v'ahl Y'roosh-ah-la-yeem.]


Cause us, 0 L-rd our G-d, to lie down in peace, and raise us up,

O our King, unto life.  Spread over us the tabernacle of thy

peace; direct us aright through thine own good counsel;    save

us for thy name's sake; be thou a shield about us; remove   

from us every enemy, pestilence, sword, famine and sorrow;     

remove also the adversary from before us and from behind    us. 0

shelter us beneath the shadow of thy wings, for thou,       0

G-d, art our Guardian and our Deliverer; yea, thou, O G-d,     

art a gracious and merciful King; and guard our going out and    

our coming in unto life and unto peace from this time forth     

and forevermore; yea, spread over us the tabernacle of thy     

peace. Blessed art thou, O L-rd, who spreadest the tabernacle    

of peace over us and over all thy people Israel, and over   





[V'shahm-roo b'nay Yees-rah-el et ha-Shah-baht lah-ah-soht et

hah-Shab-baht l'doh-roh-tahm b'reet oh-lahm. Bay-nee oo-vayn b'nay Yees-rah-el oht hee l'oh-lahm kee shey-shet yah-meem ah-sah Ah-doh-noy et ha-shah-my-eem v'et hah-ah-retz oo'v-yohm hahsh-vee-ee. Shah-vaht vah-yee-nah-fahsh.]


And the children of Israel shall keep the Sabbath, to observe    

the Sabbath throughout their generations, for an everlasting     

covenant. It is a sign between me and the children of Israel for 

ever, that in six days the L-rd made the heavens and the earth,  

and on the seventh day he rested, and ceased from his work.

(Exodus 31:16-17)              




[Vah-ye'da-behr Moh-sheh et m'oh-day Ah-doh-noy el b'nay Yees-rah-el.]


And Moses declared the set feasts of the L-rd unto the children

of Israel.




[Teek-oo vah'choh-desh sho-far bah-keh-seh l'yohm hah-gay-noo. Kee chohk l'Yees-rah-el hoo meesh-paht lay-loh-hay Yah-ah-kohv.]

Blow the shofar on the new moon, at the beginning of the     

month, for our day of festival: for it is a statute for Israel, a

decree of the G-d of Jacob.




[Kee vah-yohm ha-zeh y'cha-pehr ah-lay-chem l'tah-hehr et-chem. Mee-kol cha-toh-tay-chem leef-nay Ah-doh-noy teet-ha-roo.]  For

on this day shall atonement be made for you to cleanse       you;

from all your sins shall ye be clean before

the L-rd (Leviticus 16:30).        


THE AMIDAH The Congregation will stand for the Amidah.


[Ah-doh-noy s'fah-taye teef-tahch oo-fee yah-geed t'hee-lah-teh-cha.  Bah-rooch ah-tah Ah-doh-noy Eh-lo-hey-noo vah-loh-hey ah-voh-tay-noo, Eh-loh-hey Ahv-rah-hahm Eh-loh-hey Yeets-chahk vay-loh-hey Yah-ah-kohv, ha-El ha-gah-dohl ha-gee-bohr v'hah-noh-rah El ehl-yohn, goh-mayl chah-sah-deem toh-veem v'koh-nay ha-kohl, v'zoh-chayr chahs-day ah-voht oo-may-vee Go'el leev-nay v'nay-hem l'mah-ahn sh'moh b'ah-ha-vah.]


L-rd, open thou my lips, and my mouth shall declare thy      

praise (Psalm 51:17). Blessed art thou, 0 L-rd our G-d and G-d of

our fathers, G-d of Abraham, G-d of Isaac, and G-d of Jacob, the

great, mighty and revered G-d, the most high G-d, who bestowest lovingkindnesses, and possessest all things; who rememberest the pious deeds of the patriarchs, and in love wilt bring a   

Redeemer to their children's children for thy name's sake.       


[Mel-ek oh-zayr oo-Moh-shee-ah oo-mah-gayn. Ba-rooch ah-tah Ah-doh-noy mah-gayn Ahv-rah-hahm.  Ah-tah gee-bohr l'oh-lahm Ah-doh-noy m'chay-yeh may-teem ah-tah rahv l'hoh-shee-ah.]       


0 King, Helper, Saviour and Shield. Blessed art thou, 0      

L-rd, the Shield of Abraham. Thou, 0 L-rd, art mighty for ever,

thou quickenest the dead, thou art mighty to save.



[M'chal-kayl chaye-yeem b'cheh-sed m'chay-yay may-teem b'rah-chah-meem rah-veem, soh-maych nohf-leem v'roh-fay choh-leem oo-mah-teer ah-soo-reem oom-kah-yaym em-oo-nah-toh lee-shay-nay

ah-fahr, mee chah-moh-chah bah-ahl g'voo-roht oo-mee doh-meh lahch mel-ek may-meet oom-chah-yet oo-mats-mee-ach yeshua.] 

Thou sustainest the living with lovingkindness, quickenest the dead with great mercy, supportest the falling, healest the   

sick, loosest the bound, and keepest thy faith to them that      

sleep in the dust.  Who is like unto thee, L-rd of mighty acts,  

and who resembleth thee, 0 King, who killest and quickenest,     

and causest salvation to spring forth?      


[V'neh-eh-mahn ah-tah l'ha-cha-yoht may-teem, bah-rooch ah-tah Ah-doh-noy, m'cha-yay ha-may-teem.  Ah-tah kah-dosh v'sheem-cha kah-dosh oo-ke-doh-sheem b'chahl yohm y'ha-lah-loo-chah seh-lah,

bah-rooch ah-tah Ah-doh-noy, ha-El haKadosh. Yea,faithful art thou to quicken the dead.  Blessed art thou,    

O L-rd, who quickenest the dead.  Thou art holy, and thy name is

holy, and holy beings praise thee daily. (Selah.) Blessed art

thou, 0 L-rd, the holy G-d.       




Ah-tah kee-dahsh-tah et yohm hahsh-sh'vee-ee leesh-meh-cha tahch-leet mah-ah-say sha-mah-yeem vah-ah-retz. Oo-vay-rahch-toh mee-kahl hay-yah-meem v'kee-dahsh-toh mee-kahl hahz-mah-neem. V'chayn ka-toov b-toh-rah-teh-cha. Va-y'choo-loo ha-shah-may-yeem v-ha-ah-retz v'chol ts-vah-ahm. Va'ye-chahl Eh-loh-heem bayohm hahsh-sh'vee-ee m'lahch-to ah-sher ah-sah va-yish-boht bayom hahsh'sh'vee-ee mee-kahl m'lahch-to ah-sher ah-sah. Vay'vah-rech El-lo-him es yom hash-sh'vee-ee va'y'kah-desh oto kee bo sha-vaht mee-kol m'lach-to asher bah-rah

Eh-loh-heem lah-ah-sot.   


Thou didst hallow the seventh day unto thy name, as the       

end of the creation of heaven and earth, thou didst bless it     

above all days, and didst hallow it above all seasons, and thus 

it is written in thy law: And the heaven and the earth were

finished and all their host.  And on the seventh day G-d had

finished his work which he had made. And G-d blessed the seventh

day, and he hallowed it, because he rested thereon from all his

work which G-d had created and made.   




Eh-loh-hay-noo vay-loh-hay ah-voh-tay-noo, r'tsay veem-noo-cha-tay-noo kahd-shay-noo b'meets-voh-tey-cha v'tayn chel-kay-noo b'toh-rah-teh-cha, sahb-ay-noo mee-too-veh-cha v'sahm-chay-noo bee-shoo-ah-teh-cha v'tah-her lee-bay-noo l'ahv-d'cha beh-eh-met, v'hahn-chee-lay-noo Ah-doh-noy Eh-loh-hey-noo b'ah-ha-vah oov-rah-tsohn sha-baht kah-sheh-cha v'yah-noo-choo vah Yees-rah-el m'kahd-shay sh'meh-cha, bah-rooch ah-tah Ah-doh-noy, m'kah-desh ha-Sha-baht                        


Our G-d and G-d of our fathers, accept our rest; sanctify us by

thy commandments, and grant our portion in thy law; satisfy us

with thy goodness, and gladden us with thy salvation; purify our

hearts to serve thee in truth; and in thy love and favor, 0 L-rd

our G-d, let us inherit thy holy Sabbath; and may Israel, who

hallow thy name, rest thereon. Blessed art thou, 0 L-rd, who hallowest the Sabbath.     




[Moh-deem ah-nahch-noo lahch sha-ah-tah hoo Ah-doh-noy Elo-hey-noo veh-loh-hay ahv-voh-tay-noo l'oh-lahm vah-ed, tsoor cha-yay-noo mah-gen yeesh-eh-noo ah-tah hoo l'dohr vah-dohr, noh-deh l'cha oon-sah-per t'hee-lah-teh-cha ahl chay-yay-noo hahm-m'soo-reem b'yah-deh-cha v'ahl neesh-moh-tay-noo hahp-p'koo-doht lach, v'ahl nees-say-cha sheh-b'chahl yohm eem-mah-noo v'ahl neef-l'oh-teh-cha v'toh-voh-teh-cha sheb-b'chohl et eh-rev vah-voh-ker v'tsah-ha-rah-yeem ha-tov kee loh chah-loo rah-cha-may-cha, v'ha-m'rah-chem kee lo tah-moo

cha-sah-deh-cha may-oh-lahm kee-vee-noo lach. V'chohl ha-chay-yeem yoh-doo-cha seh-lah, vee-hah-lah-loo et sheem-chah beh-eh-met haEl y'shoo-ah-tay-noo v'ez-rah-tay-noo seh-lah,

bah-rooch ah-tah Ah-doh-noy, ha-tohv sheem-cha ool-cha nah-eh




We give thanks unto thee, for thou art the L-rd our G-d and the

G-d of our fathers for ever and ever; thou art the rock of our

lives, the shield of our salvation through every generation.  We

will give thanks unto thee and declare thy praise for our lives

which are committed unto thy hand, and for our souls which are in

thy charge, and for thy miracles, which are daily with us, and

for thy wonders and thy benefits which are wrought at all times,

evening, morning, and noon. O thou who art all-good, whose

mercies fail not; thou, merciful being, whose lovingkindnesses never cease, we have ever hoped in thee. And everything that liveth shall give thanks unto thee for ever, and shall praise thy

name in truth. O G-d, our salvation and our help.  Blessed art

thou, O L-rd, whose name is all-good, and unto whom it is

becoming to give thanks.




[Sha-lom rahv ahl Yees-rah-el ahm-meh-cha tah-seem l'oh-lahm, kee ah-tah hoo meh-lech Ah-dohn l'chohl ha-sha-lom, v'tohv b'ay-neh-cha l'vah-rech et ahm-meh-cha Yees-rah-el b'chohl et oov-chohl sha-ah beesh-loh-meh-cha. Bah-rooch ah-tah Ah-doh-noy ham-varech et ah-moh Yees-rah-el bah-sha-lom.]


Grant abundant peace unto Israel thy people for ever; for      

thou art the sovereign L-rd of all peace; and may it

be good in thy sight to bless thy people Israel at all times and

at every hour with thy peace. Blessed art thou, O L-rd, who blessest thy people Israel with peace.




[Elohai, n'tsohr l'sho-nee meh-rah, oo-s'fah-tai mee-dah-behr meer-mah, v'leem-kah-l'lai naf-shee tee-dohm, v'naf-shee keh-ah-fahr lah-kohl tee-yeh. P'tach lee-bee b'toh-rah-teh-chah, oo'v'mee-tsvoh-teh-chah tir-dohf nahf-shee. V'chol ha-choh-shveem ahlai rah-ah, m'hey-rah ha-fer ah-tsah-tahm v'kahl-kel mah-cha-shahv'tahm.  Ah-seh l'mah-ahn sh'meh-chah,

ah-seh l'mah-ahn y'mee-neh-chah ah-seh l'mah-ahn k'doo-shah-teh-chah, ah-seh l'mah-ahn toh-rah-teh-chah. L'mah-ahn yeh-chaltsoon v'dee-deh-chah hoh-she-ah y'meen-chah vah-ahneh-nee.]


0 my G-d! Guard my tongue from evil and my lips from speaking

guile; and to such as curse me let my soul be dumb, yea, let my

soul be unto all as the dust.  Open my heart to thy law and let

my soul pursue thy commandments. If any design evil against me,

speedily make their counsel of none effect, and frustrate their

designs.  Do it for the sake of thy name, do it for the sake of

thy right hand, do it for the sake of thy holiness, do it for the

sake of thy law.  In order that thy beloved ones may be

delivered, 0 save with thy right hand, and answer me.            


[Yee-yoo l'rah-tsohn eem-ray fee v'heg-yohn lee-bee l'fah-neh-chah, Ah-doh-noy tsoo-ree v'go'ah-lee.  Oh-seh shalohm beem-roh-mahv, hoo yah-ah-seh sha-lom ah-ley-noo v'ahl kol Yees-ra-el v'eem-roo. Amen.]


Let the words of my mouth and the meditation of my heart be

acceptable in thy sight, 0 L-rd, my Rock and my Redeemer. He who maketh peace in his high places, may he make peace for us and for

all Israel, and say ye, Amen.       



TORAH READING HAFTORAH READING                                


SERMON KADDISH AND THE TEFILLAH OF MOSHIACH [Yees-gah-dal v'yees-kah-dash sh'mey rab-bo, b'ol-mo deev'ro kheer-oo-seh v'yahm-leek mal-choo-seh b'chah-yay-chohn oov-yoh-may-chohn, oov-chay-yay d'chohl beys Yees-ro-el. Ba-ah-goh-loh oo'veez-mahn koh-reev v'eem-roo.  O-men. Y'hay sh'may rab-bah m'voh-rahch l'oh-lahm ool-ol-may ol-mayo. Yees-boh-rahch v'yeesh-tah-bach v'yees-poh-ahr v'yees-roh-mahm. V'yees-nah-say v'yees-ha-dor v'yees-ah-leh v'yees-hal-ol sh'may d'kood'shoh b'reech hoo l'eh-loh meen kol beer-cho-soh v'sheer-oh-soh. toosh-b'cho-soh v'neh-che-moh-soh dah-ah-mee-ron b'ol-moh v'eem-roo, O-men. Y'hey sh'loh-moh rab-boh meen sh'mah-yoh v'chay-yeem oh-ley-noo v'al kol Yees-rah-el v'eem-roo.

O-men.  O-seh sho-lom beem-roh-mohv hoo yah-ah-seh sho-lem oh-ley-noo v'ahl kol Yees-rah-el v'eem-roo.  O-men.]


Magnified and sanctified be his great name in the world which he

hath created according to his will.  May he establish his

kingdom in your lifetime and in your days, and in the lifetime of

all the house of Israel, speedily and at a near time; and say ye, Amen.Let his great name be blessed for ever and ever.            

Blessed, praised and glorified, exalted, extolled and honored,

adored and lauded, be the name of the Holy One, blessed be he,

beyond, yea, beyond all blessings and hymns, praises and songs,

which are uttered in the world; and say ye, Amen. 

May there be abundant peace from heaven, and life for us andfor all Israel; and say ye, Amen. May he who maketh peace in

his high places, make peace for us and for all Israel; and say

ye, Amen. MOSHIACH'S TEFILLAH `Avinu sh'baShomayim` (`Our Father in heaven`), `yitkadash shmecha` (`hallowed be your Name`). `Tavo malchutechah`


(`Thy Kingdom come`)  `Ye'aseh r'tzonechah` (`Thy will be done`) 

`k'moh vaShomayim ken ba'aretz` (`on earth as it is in heaven`). 


`Es lechem chukeinu ten lanu hayom` (`Give us today our daily

bread`), `u-s'lach lanu es chovoteinu ka'asher salachnu`


(`and forgive us our debts`) gam anachnu lachayaveinu` (`as we

also have forgiven our debtors`). `V'al t'vieinu lidey nisayon` (`And lead us not into temptation`) `ki im chaltzeinu min harah` (`but deliver us from evil [or the


evil one]`).  [`Ki l'chah hamamlachah` (`for thine is the


Kingdom`) `v'hagvurah` (`and the power`) `v'hatiferet`


(`and the glory`) `l'olmey olamim`(`forever`).`Omen`]




[Bah-rooch ah-tah Ah-doh-noy Eh-lo-hey-noo meh-lech ha-oh-lahm boh-ray p'ree ha-gah-fen. Bah-rooch ah-tah Ah-doh-noy Eh-loh-hey-noo meh-lech ha-oh-lahm ah-sher keed-sha-noo b'meets-voh-tahv v'rah-tsah vah-noo v'Shab-baht kahd-shoh bah-ha-vah oov-rahts-ohn heen-chee-lah-noo zee-kah-rohn l'mah-ahn-seh v'ray-sheet, kee hoo yom t'chee-lah l'meek-rah-ay ko-desh zay-cher lee-tsee-aht meetz-rah-yeem. Kee vah-noo vah-chahr-tah v'oh-tah-noo kee-dahsh-tah me-kohl ha-ah-meem v'shab-bat kahd-sh'cha b'ah-ha-vah--oov-rah-tsohn heen-chahl-tah-noo.  Bah-rooch ah-tah Ah-doh-noy m'kah-desh ha-shab-baht.]


Blessed art thou, 0 L-rd our G-d, King of the universe, who createst the fruit of the vine. Blessed art thou, 0 L-rd our G-d,

King of the universe, who hast sanctified us by thy commandments

and hast taken pleasure in us, and in love and favor hast given

us the holy Sabbath as an inheritance, a memorial of the

creation, that day also being the first of the holy convocations,

in remembrance of the departure from Egypt.  For thou hast chosen

us and sanctified us bove all nations, and in love and favor hast

given us the holy Sabbath as an inheritance.  Blessed art thou,  

0 L-rd, who hallowest the Sabbath. 




[Bah-rooch ah-tah Ah-doh-noy Eh-loh-hey-noo melech ha-Olam ha-motzi lechem min ha'ah-retz]


Blessed art thou, O L-rd our G-d, King of the universe, who      

brings forth bread from the earth.





Imagine, if you will, a Jewish family who believe in Moshiach Adoneinu and open their door to anyone who would like to come one

night a week to a home Torah study.  As you walk into the       

door of their home, you notice yahmakahs lying next to a        

guest book.  You put on a yahmakah, perhaps, and sign the       

guest book, providing your address, postal code and phone        

number. You walk past the Jewish pastries prepared and covered in

the dining room where refreshments will be served after the      

Torah study. Before long someone has given you a Tanach and a

Brit Chadasha and a songsheet of Jewish music, and you soon find

yourself clapping rhythmically to the Jewish songs, some

traditional, some based on Scripture, but all led by a          

musician whose testimony in word and song has "Jewish soul."    

The Torah teacher puts you at ease with Jewish humor

and Yiddish bon-mots and stirs your interest with exciting       

announcements of up-coming special events at this Torah         

study. Next week there will be a film on Israel, the following 

week there will be an Israeli singer who will share how G-d     

has miraculously touched her life. The week after that a Jewish  

rabbi will tell his breath-taking story of how he found the Moshiach in the Hebrew Bible. You get the impression that there

is so much going on in this Jewish home that you're going to miss

out if you're not here every week, bringing your friends and

family.  Next there is an informal get-acquainted time in which  

each person stands to give his name, where he's from and is     

given the opportunity to share a word or two, perhaps, on        

what he's especially thankful for or glad about tonight.

Answers to prayer and testimonies and smiles soon begin to

crackle all around the room. The Torah teacher then asks someone

in the audience to share her testimony, and for a few minutes

minutes you hear how it happened that another Jewish person came

to believe in Moshiach and still remained Jewish in the process!

Her humorous and yet touching story strangely stirs you, so that

afterwards when you sing the shema, you experience a strange new

warmth in the room. The Torah teacher obviously knows the Bible.

He comments on the Hebrew and relates the Torah to the prophets

and the Brit Chadasha, pointing to the Messianic prophecies that

predict the coming of Moshiach.  The Torah teacher is obviously a

likeable man with easy-going humor, yet you can also see that he

is a man with great love for and dedicationto the Jewish people.  For example, you know that he

has gone to great trouble to drive many people to this home in

his own vehicle, he has called and invited many people on the

phone, and he spends a great deal of his time helping the people

he ministers to.  His whole attitude is that of a servant.  You

notice that he is a humble man and seems to derive great peace

from the Word of G-d, and his teaching has practical  application

for day-to-day living. At the close of his teaching from the

Torah and the prophets, he asks everyone to pray in unison with

him a prayer in which you promise the G-d of

Israel that if he will reveal from the Scriptures who the Moshiach is, you will follow Moshiach no matter what the cost.

The Torah teacher asks all those who would appreciate prayer

concerning this matter or any other to raise their hands. The  

Torah teacher then asks for a show of hands for anyone            

needing healing for any kind of problem.  There is a general

prayer time for a few minutes.  A prayer request sheet passed

around earlier is prayed over. As you prepare to leave, you are

invited to the Friday night erev Shabbat service. In a very warm

and joyful way, you are being drawn into a life of

commitment and learning and service in a growing Messianic

Synagogue that is so wonderfully Jewish you're not    

ashamed to tell anyone in your family that you go there.         




Since the saving confession is not the Shema (James2:19), but

that Moshiach Adoneinu is Yehoshua (Romans 10:9), it is important

to sing the total confession of Moshiach's Judaism. Therefore,

when you come to the Shema be sure to sing "Ah-don-noy,         

Ah-don-noy, Yehoshua haMoshiach Adonoy. Ba-rooch Ah-tah, Ah-  

don-noy, Eh-lo-hey-noo, Yehoshua the Moshiach Adonoy" (sung to

the tune of "He Is L-rd").














The name of the Moshiach in the Tanach is Yehoshua (see How To

Point To Moshiach in Your Rabbi's Bible downloadable at

http://www.afii.org/material.htm on the Internet). The personal

name Yehoshua was later shortened to be spelled YUD, TSAYREH,

SHIN, SHURUK, AYIN, PATACH, though it is important to remember

that the Greek word for IESOU, is also the word for Joshua

[Yehoshua is Hebrew for Joshua] in Acts 7:45).


Many people like to see a sharp distinction between "Judaism" and

the faith of the Brit Chadasha in Moshiach Yehoshua.

However, the distinction is not so clear.  In fact, if by

"Judaism" we mean the true Messianic, Biblical religion of

Israel, then the faith of the Brit Chadasha should be labeled or

inscribed as "Judaism."  In reality, the faith of the Brit Chadasha is true, culturally all-inclusive, Messianic Judaism, in

fact "orthodox" (the straight or correct [ortho] belief [doxa])





For the past two millenia Messianic Judaism has largely set aside

its overt Jewishness in order to penetrate the vast and varied

cultures of the Goyim in the task of taking its message to the

ends of the earth and bringing the nations to faith in the Moshiach. This is as it should be.  Many people do not know that

Judaism used to be a "proselytizing" religion, and that leaders

of Judaism were both zealous and highly successful at making

proselytes.  In fact, so numerous were the proselytes in Biblical

times that there is even a term in Scripture for conversion to

Judaism - mityahadim (see Esther 8:17).  The rabbis knew that

Judaism was not merely a narrow, national religion. The Talmud

says that the teachings of Judaism were freely meant for all

mankind (see Babylonian Talmud, Shabbath 146a, where Devarim 29:13-14 [14-15] is quoted as referring to proselytes). And just

as Gentiles were saved in Noah's ark, so Ruth was also brought

under Hashem's wings (Ruth 2:12).  In the High HolyDay Prayerbook, we read on Rosh Hashanah "Also Noah Thou didst

remember in love, and didst remember him with a promise of

salvation and mercy, when Thou didst send the flood to destroy

all creatures because of their evil deeds.  So his remembrance

came before Thee, O L-rd our G-d, to increase his seed like the

dust of the earth and his offspring like the sand of the sea."

So hope is held out that the Righteous Gentiles of the world will

have a share in the World to Come. In fact, according to ancient

tradition, the first proselytes to the Jewish faith were Abraham

and Sarah, and through their descendants G-d intended to

proselytize the nations (see also Matthew 28:19). We know from

the book of Jonah that the prophets were called to preach to the

Gentiles as well as the Jews. For a few other texts of many in

the Hebrew Scriptures on the universal scope of the Jewish faith,

see Gen. 22:18; Ps. 22:27; 85:9; Isaiah 45:22; 49:6; 60:3; 66:23

Dan.7:14; Hos.2:23; Zechariah 14:16, to speak of a few.


However, this focus on Gentiles does not disqualify Messianic

Judaism as Judaism. Make no mistake about it, it is not a Gentile

religion.  Even its enemies called it a sect of Judaism (Act

24:14), not a Gentile religion, and its followers called it

"HaDerech" (the Way"), the Derech Hashem (Isaiah 40:3), the Derech Tzaddikim (Ps.1:6), true Judaism. Its followers were Jews.

It was from the Jews that the world received Messianic Judaism

and the Jewish Moshiach Adoneinu.  Even the Brit Chadasha, which

is the Jewish New Covenant Holy Scriptures, was written by Jews.

It was also from the Jews that we received the world-wide

Messianic Synagogue kehillah, at first composed exclusively of

physical Jews and proselytes and now comprising spiritual bnei Avraham (Gal.3:7-14) from every race on earth.  Unfortunately,

many people are ignorant of the fact that the universal Community

of Messiah's people is nothing other than a culturally

all-adaptable Messianic Synagogue. This Messianic Synagogue,

though it is capable of changing into every manner of ethnic

attire, from a teepee Bible study to an igloo prayer meeting,

nevertheless always wears its basic synagogue apparel, the Jewish

Scriptures and the Jewish rituals.  Its Jewish rituals are the mikveh tevilah immersion of Moshiach, which is standard

Jewish activity when making proselytes to Judaism, and the Seudah of Moshiach, which is the Brit Chadasha Pesach covenant meal of

the bnei Avraham who are adherents to Messianic Judaism.  It is

little wonder the One G-d of Israel has been able to use a

Messianic Synagogue of such cultural elasticity to make

spiritual Bnei Avraham in every people and to spread Messianic

Judaism through-out all the nations.  The faith of the Brit Chadasha is not only Judaism, it is the oldest form of Judaism in

the world extant and unchanged from Second Temple days, as we

shall see.            




The English translation of the Zohar by Soncino Press (2nd

Edition, 1984) conveniently leaves out a controversial passage

about the "threeness" of Hashem.  When we look at the original

language in Zohar Vol.3 Ha'azinu page 288b, we see the omitted

text, which, comments on Daniel 7:13, where the Son of Man Moshiach comes to the Ancient of Days.  The Zohar says, "The

Ancient One is described as being two (TAV-RESH-YUD-FINAL NOON,

Aramaic for "two")."  G-d and the Moshiach, called by Daniel "the

Ancient of Days" and "the Son of Man" are obviously a picture of

G-d as "two" in the Bible, and the Zohar owns up to this fact,

calling G-d "two." Two sentences prior to that on the same page,

the original language of the text of the Zohar says, "The Ancient

Holy One [i.e. G-d, Daniel 7:13] is found with three

(TAV-LAMMED-TAV, Aramaic for "three") heads or chiefs

(RESH-YUD-SHIN-YUD-FINAL NOON Aramaic for "heads"), which are

united in One (CHET-DALET Aramaic for "one")."  Here we have a

picture in the Zohar of the raz (mystery) of G-d's unity, the

distinct havayot (subsistences, modes of being) in Adonoy Echad.

It says somewhere that Moshiach, even though his was the form of

the mode of being of Elohim, nevertheless, he humbled himself and

took the form of the mode of being of a servant, the "Tzaddik Avdi" of YESHAYAH (ISAIAH) 53:11.


Here the Zohar helps us understand the Tanakh, because the Ruach Hakodesh is with Hashem at creation, says BERESHIS (GENESIS)

1:1-2, but so is the Dvar Hashem, according to Tehillim (Psalm) 33:6.  Now the Dvar Hashem (Word of G-d) is worshiped,

according to Tehillim 56:11 (10), which would be idolatry if the Dvar Hashem did not partake of Hashem's quality of "G-dness,"

which can also be said of the Moshiach, who, unlike the idols in

Daniel 3:18, is worshiped by all peoples in Daniel 7:14 (cf. the

Aramaic word PAY-LAMMED-CHET is in both passages, which means "to

pay reverence to deity, worship").  The fact that Tehillim 56:11(10) and Daniel 7:14 speak of both the Dvar Hashem and the Moshiach as worthy of reverence as deity is more understandable

if it is remembered that G-d's Chochmah (Wisdom) is his

instrument in creation, according to Tehillim (Psalm) 104:24 and Mishle (Proverbs) 3:19.  But G-d's Chochmah, like the Moshiach,

is referred to as the Ben haElohim (Mishle 30:4; cf. Tehillim 2:7), leading us to conclude that they are one and the same.  In Moshiach, Hashem's eternal Chochmah comes down from heaven and

walks on this earth and confronts mankind in person.  In the

beginning the Dvar Hashem, the Moshiach, was with Hashem, and the Dvar Hashem, the Moshiach, had the form of the mode of being of

G-d!  And the Dvar hashem came on the scene of the Olam Hazeh as

a man! 


So Hashem is Echad, but in his unity there are distinct havayot (subsistences, modes of being) so that Elohim Avinu distinquished from Moshiach and is not Moshiach, and Moshiach is not the Ruach Hakodesh.  Yet, at the same time, there is an interpersonal

fellowship in G-d's personhood, such that, when He creates Man in

his image, G-d does not create a solitary monad alone on an

island, because G-d is not a monad alone in the cosmos.  On the

contrary, G-d creates male-and-female capable of conceiving

offspring, and thus the threeness of this interpersonal fellowhip of male-and-female-capable-of-conceiving-offspring on earth (see BERESHIS or GENESIS 2:24; 4:1) reflects a threeness in the

interpersonal fellowship of the One G-d of Israel.


This is not Tritheism.  Messianic Jews who believe the Biblical

data in the Tanakh are sometimes accused by their detractors of tritheism.  People who are making up religions have a simple

doctrine and are proud of its simplicity.  But G-d is not simple,

and this is His Biblical revelation of Himself, from literally

the first three verses of the Bible, as Gen.1:1-3 are explained

by Tehillim (Psalm) 33:6.  G-d from the beginning explains

himself as the Creator who is G-d and Dvar Hashem and Ruach Hakodesh, and we are left to either take it or leave it.  Since

an infinite G-d cannot be fully comprehended by finite human

beings, we are advised to take it by faith.



In G-d's revelation of Himself to Abraham Avinu, it says in Bereshis 18:1 that Hashem "appeared" to Abraham at Mamre.  Then Bereshis 18:2 says that Abraham lifted his eyes to see this

appearance of Hashem, and "Hinei! sh'lo-SHAH ah-nah-SHEM (three

men)!" is what Abraham saw!  But three?  Who can love without a

beloved?  And the love that proceeds from the One who loves to

the One who is loved is One that is not strictly identical with

either the One who loves or the One who is loved.  But can One

plus One plus One equal not three but One?


But does Messianic Judaism actually teach monotheism, that the

L-rd our G-d is one L-rd?  Of course!  How could it be Judaism if

it didn't?  However, the Jewish Scriptures themselves teach that

G-d has a complexity in His unity.  The Hebrew word signifying

G-d's complex unity is "echad," not the word "yachid."  The Torah

does not say, "Shema, Yisroel, Adonoi Eloheinu, Adonoi, Yachid."

The Shema, which utters G-d's name three different times in the Shema, says that the L-rd is "echad." In Bereshis (Genesis) 2:24,

G-d says that when a man marries a woman the two become "echad,"

one. It says, V'HAYU L'VASAR ECHAD ("And they will be as echad flesh, one flesh." Two can be as one!  It does not say that a man

by himself, a man "yachid," is one flesh.  It does not say that a

woman by herself, a woman "yachid," is one flesh.  No, it says

that a man and woman in marriage is echad, one flesh.  Two can be

one!  Does this defy arithmetic?  One plus one equals not two,

but one?  The point is that this is a complex one, not a simple

one. Yechezkel (Ezekiel) says that two sticks can become ets echad (one stick)--see Yechezkel 37:17  In the case of a male and

a female, a simple one would mean something else other than a

complex unity.  But a marriage is echad, because it is a complex

unity of not one but two human beings joined into a complex unity

of one.  This is a complex and not a simple unity, for if it were

simple, the two would become absolutely only one, one human

being!  On the other hand, in Shofetim (Judges) 11:34, Jephthah's only daughter is simply, absolutely one, the only child, the sum

of his children totaling one human being, so the Bible refers to

her with the Hebrew word "yachid." The truth is, G-d has always

had a complexity in his unity, because G-d has always had his Ruach Hakodesh (Holy Spirit) and his powerful, creative, personal Dvar Hashem, His Word, his Chochmah, his Wisdom, his agent in

creation and redemption (Tehillim 104:24; 8:32-36), the Oman

(Craftsman), the Ben haElohim at his side (Mishle 30:4; 8:30)

appointed from eternity (Mishle 8:23). The figure of a son

toiling by the side of his father was a familiar one (Mishle 8:30; 30:4), and is an arresting metaphor for G-d's primordial

Wisdom toiling creatively in the beginning with G-d (Mishle 8:30;

30:4).  Likewise, Tehillim 2:7, 89:27-28, Yeshayah 9:(5)6 are

passages where the Moshiach is pictured as G-d's Son, his Bekhor,

his Heir.  And in Daniel 7:13-14 the Moshiach is seen coming in

the clouds of Divine Glory.  The other term is zero'a (arm),

shown to be used in creation in Yirmeyah 32:17 and identified

with Moshiach in Isaiah 53:1.  On page 577 in Ha'azinu of the Zohar, the text speaks about the Ruach of Hashem.  The Ruach Hakodesh, whom G-d's people grieved (Yeshayah 63:10), is the same Ruach Hakodesh resting upon Moshiach (Yeshayah 11:2). In the same

way that the lowest of the three types of Battei Din must have

three judges and yet a Bet Din with three judges is only one Bet

Din, not three Battei Din, so also G-d, though complex in His

personhood, is one G-d, not three G-ds.  And we must all stand

before the Bet Din of Elohim Avinu and Moshiach Ben HaElohim and

the Ruach Hakodesh, who are pictured together in Yeshayah 63:10-16.  In this passage we hear about Elohim Avinu (Yeshayah 63:16), and Hashem's zero'a (Arm, identified with Moshiach ten

chapters previously in Yeshayah 53:1), and the Ruach Hakodesh (Yeshayah 63:10-11). For in the same way that a triangle can have

three angles and still be only one triangle, not three triangles,

so Hashem Elohim Avinu can have his Dvar Hashem Moshiach and his Ruach Hakodesh and still be only one G-d, not three G-ds.  One

plus one plus one equals not three, but one, a complex unity of

one--not a simple one but a complex one.  In the Kedusha (Yeshayah 6:3) we acknowledge this complexity in unity everytime we read "Kadosh, Kadosh, Kadosh" in the Prayerbook.  The One G-d

of Israel sent his one and only Personal Dvar Hashem among us as

the Moshiach, in order to make an eternal kapparah (blood

covering) for our sin so that from G-d's Ruach Hakodesh we might

receive Chayyei Olam (Eternal Life) from Elohim Avinu and become

adopted as a Bri'a Chadasha, a New Creation in Moshiach.  This

was G-d's gift of ahavah (love) to us, so that he could with

mercy and justice forgive us and bring us into a new order of

life. However, G-d's gracious provision through his Dvar Hashem the Moshiach Adoneinu has forced the whole world into a

crisis of decision. When we look into the Jewish face of Moshiach Adoneinu, we are confronted eye to eye by the Dvar Hashem himself.  We cannot obey the G-d of Israel nor can we receive his Ruach Hakodesh unless we obey G-d's Word-become-Man, Moshiach Adoneinu.  Therefore, the task of Moshiach's Judaism is to lead

people to follow the Jewish Messiah in order that they may

receive the Ruach Hakodesh and Chayyei Olam.


The sacriligious Arians did not follow the Moshiach Adoneinu.

They taught the anti-Biblical notion that Moshiach is a created

being.  However, our Redeemer cannot be a mere creature. J.W.'s and other modern Arians refuse to confess and believe Yeshayah (Isaiah) 48:16, which says, "The Sovereign L-rd has sent me with

his Spirit."  The "me" here is the Avdi Tzaddik, the Servant of

the L-rd (Isaiah 53:11), the Moshiach; see Isaiah 42:1-7, 49:1-7;

50:4-9; and 52:13-53:12.  Here you have G-d, Moshiach, and the Ruach Hakodesh.  This is not a trivial doctrine.  Isaiah 50:10

says that whoever "does not obey the word of His servant" will

"lie down in torment" (Isaiah 50:11), which is a phrase shown

clearly to refer to Gehinnom in Isaiah 66:24 and Daniel 12:2.  So

all modern Arians, regardless of what proud names they give to

their religious creeds, need to realize that their rebellion

against the Word of G-d will be punished by the torments of Gehinnom.


Those who really do follow Moshiach Adoneinu, and are not errant

or ignorant hypocrites (as some of his so-called followers have

been), confess this doctrine in the Brit Chadasha found in

Mt.28:19-20; Joh.14:26; 15:26; II Cor.13:13; I Pet.1:2 and

elsewhere. The Name of Elohim Avinu (Isaiah 63:16; 64:8) is

conjoined with that of the Ben haElohim Moshiach and the Ruach Hakodesh in Holy Scripture. 


For references to the Moshiach, whose supernatural entrance and

exit from the Olam Hazeh points to his nature, see the following:

Gen.3:15; 12:2-3; 28:14; 49:10; Ex.12:46; Num 21:8-9; 24:17-19;

Deut.18:15-19; 21:23; II Sam.7:12-28; I Chr.17:23-27; Job 19:25;

Psa.2:1-12; 16:8-10; 22:1,7-8,18; 27:12; 31:5; 34:20; 35:11;

38:11; 40:6-8; 41:9; 45:2,6-7; 49:15; 68:18; 69:4,9; 72:1-19;

78:2; 89:3-4,18-37; 102:24-27; 110:1-7; 118:22,23,26; 132:11;

Prov.30:4; Isa.6:9-10; 7:14; 8:14-15; 8:18; 9:1-9; 11:1-10;

16:4-5; 22:21-24; 25:8; 28:16; 29:18; 35:4-10; 40:3-11; 49:1-6;

50:6; 60:1-3; 61:1-3; 63:1-6; 65:17-25; Jer.23:5-6; 30:9; 31:15;

31:31-34; 33:15-17; Ezek 17:22-24; 34:23-24: Dan.2:44-45;  

7:13-14; 9:24-27; Hos.11:1; Jonah 1:17; Mic.4:1-8; 5:1-5;

Zec.9:9-10; 11:12-13; 12:10; 13:6-7; Mal.3:1; 4:1-6.



For references to the Ruach Hakodesh, see the following:     

Gen. 1:1-2; Iyov 33:1-4; Isa. 11:1-2; 32; 14-18; 42:1-2; 44:1-4;

59:21; 61:1-3; Ezek.37:12-14; 39:29; Joel 2:28-32 (Heb.Bible Joel

3:1-5); Num.11:25-29; I Sam. 10:5-13; II Sam.23:1-4; I Chr.12:18;

II Chr.15:1-2; 24:20; Neh.9:20;,30; Ezek 8:3; Dan.4:9; Micah 3:8;

Zech 7:12; Hag.2:4-5; Zech 4:6; Gen.41:38-39; Num 11:16-17; 24:2;

27:15-21; Deut. 34:9; Jdg.3:9-10; 6:34-35; 11:29; 13:24-25;

14:6,19; 15:14; I Sam.11:6-7; II Ki.2:1-18; I Chr.28:11-19;  

Ezek 2:1-2; Ps.51:10-12; Ezek.36:24-30; I Sam.19:18-24;

Exo.31:1-11; I Sam.16:13-14; Ps.106:32-33; Isa.63:10-14;



Those who take G-d at his Word become  true spiritual Bnei Avraham and love our Jewish people just as they love our Jewish

Messiah.   They also confess the Shema, that Adonoi,Eloheynoo, Adonoi Echad. Kadosh, Kadosh, Kadosh is He (Isaiah 6:3).



JUDAISM TRUE TO THE TANACH The theology of Moshiach's Judaism preserves the essentials of

the faith of Israel that other expressions of Judaism have

largely lost.  For example, Moshiach's Judaism maintains in the

death of Moshiach Adoneinu the Torah's demand for blood

sacrifice:   "It is the blood that makes an atonement for the

soul" (Vayikra or Leviticus 17:11). Moshiach's Judaism

also preserves the true significance of such Jewish institutions

as that of the Kohen Gadol (the High Priest), the Chakham (Wise

Man), and the Navi (Prophet), and such Jewish doctrines as those

concerning the Messianic King, the Ruach Hakodesh, and Yeshu'at Eloheinu (salvation).  Through the Techiyas Hamesim (Resurrection

from the Dead) of the great Kohen (Ps.110:4) l'Olam al divrati Malchi-Tzedek, Chakham, Navi, and Melech HaMoshiach Adoneinu,

and, through the coming of the Ruach Hakodesh at Shavuos (Pentecost) 30 C.E., all these Jewish essentials are imperishably

maintained. Moshiach's Judaism wishes to proclaim "nothing other

than what was foretold by the nevi'im (prophets) and by Moshe

(Rabbeinu): that the Moshiach must suffer, and that as the first

to rise from the dead, he would announce the Dawn to Israel and

to the Goyim" (Acts 26:22-23).  Where does it say in the Tanach (the Jewish Scriptures) that the Moshiach must suffer?  Read

Isaiah chapter 53 where the Word of G-d says that "All

we like sheep have gone astray ... and the L-rd hath laid on him

the iniquity of us all" (Isaiah 53:6).  Read also Daniel 9.26

where the Jewish Scriptures teach "Moshiach yikareit" - "The Moshiach shall be cut off" - and the Word of G-d continues, "But

not for himself, and the people of the prince that shall come

shall destroy the city (Yerushalayim) and the sanctuary (Beis Hamikdash)."  This prophecy was actually fulfilled, just as Moshiach Adoneinu himself predicted (Luke 21:20-24), when the

Roman general Titus destroyed the Beis Hamikdash and with it the kehuna (priesthood) and the city of Jerusalem in C.E. 70, 40

years after the death and resurrection of the Jewish Moshiach Adoneinu.  Where does it say in the Tanach that the dead would

resurrect unto new life or that the Moshiach would escape    the

worms of the grave?  Read Job 19:25-26 which expresses the hope

of Israel, "For I know that my Redeemer liveth, and that he shall

stand upon the earth at last, and after my skin has been

destroyed, then from my flesh I shall see my G-d."  King David

also expressed the hope of Israel, "Therefore my heart is glad

and my spirit rejoices: my flesh also shall rest in hope.  For

thou wilt not leave my soul in Sheol; neither will thou permit

thy Holy One (Moshiach) to see corruption" (Psalms

16:9-10). Our form of Judaism (Messianic Judaism) precedes the

post-Second Temple Judaism that posits in the place of revealed

Scripture arbitrary rabbinic rulings, like the doctrine that

prayer and study of Torah adequately substitutes for blood

sacrifice.  This is an alien doctrine, and anyone who adopts such

an alien doctrine is converting to an alien post-Biblical

religion that is losing its mooring in the pristine Second Temple

Judaism of the time of Moshiach Yehoshua.




The Good News of Moshiach's Judaism is that the hope of Israel

has been fulfilled!  The Techiyas haMesim (Resurrection) has

already begun!  The first man has already come out of the tomb!

And the G-d of Israel, praised be he, has accomplished it!  We