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Transcript of Rabbi Simcha Pearlmutter’s Video in Nine Parts



Note:  According to the dates mentioned by Rabbi Pearlmutter in this video, this video was taped in 1992.  Rabbi Pearlmutter passed away in 2004.


The following is a complete and unabridged transcript of the nine-part video lecture given in 1992 by Rabbi Simcha Pearlmutter. The nine parts of this video can be watched at YouTube. The links are given below at the beginning of each segment.


Please understand that this transcript is not to be used in any proselytizing efforts directed toward Jews. Rather, it is presented here in the light of the words of the prophets, as a service to help influence the non-Jewish world, and particularly the Ten Tribes scattered among the nations to wake up to the evils of Christianity, to leave the churches behind, and to return to Jewish orthodox synagogues, to the Hebraic roots of the original one true faith, to Torah, to Jewish halachah, and to Rabbinic authority, even as Rabbi Simcha Pearlmutter encourages below.


Part One of Nine


My name is Simcha Pearlmutter, and as you can probably see by looking at me, I am an Orthodox Jew. I live in Israel, and I have lived in Israel, and in the middle of the desert in Israel, for nearly thirty years. And for a Rabbi, an Orthodox Rabbi, to live in the middle of Israel, in the middle of the desert of Israel for thirty years, one must be either a little bit crazy or having been perhaps called by G-d.


Now I don’t know, I may be in urgent need of a psychiatrist, or it may be that I’ve been called by Hashem, by G-d, but maybe a little of both.


In any case, a question arises, and I suppose you’re entitled to an answer. What are we doing here? And that question, of course, has come to me before it came to you. What am I doing here? Sometimes, I even look in the mirror after 30 years. I wake up in the morning, and say, What am I doing here? I’ve spent the best part of my days here. I came as a young man, and I probably will be going out as an old man here in the desert. What have I accomplished? What have I done? What have I intended to do? Is it just a useless life, a recluse life, the life of a hermit, alone in the desert? Or is it something that I have been called upon by G-d to do. And another question even before that: Who is this mad Rabbi in the middle of the desert of Israel? Who is this Rabbi who is speaking to us now?


Well, I will try to give you some answers to those questions. The answers are long. I can’t give you thirty years in just a few minutes. But I can tell you, if I have to sum up my life, that is a difficult thing for me to do, if I have to sum up my life, I could do it by telling you that prophetically it is written, that there must be a voice which cries in the wilderness. In Hebrew we call that, qol she-qorei bamidbar— “a voice which cries out in the wilderness.”


What does the voice say? Why is the voice there? The voice is to say: Nachamu, nachamu ami—“Comfort yourselves, comfort yourselves, my people.”


How? Comfort ourselves with what?


You see I represent a people, as every Jew does, but uniquely here in the land of Israel, and uniquely here in the desert of the land of Israel, and uniquely being an Orthodox Jew, and a Rabbi yet. That voice which cries out in the desert, “Comfort ye my people,” must be a voice that can comfort two thousand years of wandering and persecution, and death and destruction. And principally, that has come about in what we know and what we call in Jewish terminology, the “Roman exile,” the exile of the Kingdom of Rome.


In Jewish history we are aware of three exiles. The first one being the exile to Egypt, from which we were taken out by G-d in the great Exodus, and brought into our land. We were slaves, and from slaves we became free men, and from free men we became princes, sons of the Living G-d. As He says in Shemot/Exodus 4:22, B’ni b’chori Yisrael—“My son, my firstborn are you, O Israel.”       


Imagine that! Here we are, a people that came from slavery to free men, and from free men, to sons of the Living G-d. Quite a come up. Quite a come up.


And here we are ... Jewish people who are a minority of minorities,  almost the smallest of all people. We are truly a minority among minorities. Probably a good figure on that  would be, that of every one thousand people in the world, two of them are Jews.  And yet —the world is divided, and we have the chutzpah to divide that world into two people, Jews and Gentiles, Jews and non-Jews.


And you know what makes it even funnier, is that the Gentiles accept it. They realize that there are two creations ... two creatures in the world: Jews and those who are not Jews. And every time a non-Jew, a Gentile, introduces himself to me, he says, “I am a Gentile.” We say, “Look what he is doing.” He’s actually saying, “I am not one of your minority.” No one apologizes for not being Chinese, for not being Japanese, for not being Hungarian, but everyone seems to apologize for not being Jewish.


The answer is that the Gentiles know, the non-Jewish people know,  that in fact —  and they believe it — that in fact, G-d did take us out of Egypt, G-d did make us a unique people, unique to Him, peculiar to Him, loved by Him, protected by Him, and certainly, in that love and in that protection, we have known probably the worst torment of any people on the face of this earth. For what reason? And for what reason did G-d proclaim that He would return us and bring us back to our land? And for what reason did He say, Shuvi et shvutchem, that “I will return with your return. When I bring you back I will return, as I am in the exile with you, I will return with you."


Well, I said the first exile was to Egypt. The second exile was Babylon, from which we actually never fully returned. And the third exile is the exile of Rome, the longest and by far the most terrible of all, because the persecutions that we have known over the face of the globe, in the last two thousand years, have been beyond description.


And therefore, over the last thirty years, for this mad Rabbi to be here in Israel, in the middle of the desert, having returned from the exile, the Roman exile, as a living Jew, and being able to speak and to say, “Comfort yourselves, comfort yourselves my people,” here in the desert, for the last thirty years and still surviving to be able to tell the story.




Rabbi Pearlmutter, like most Jewish commentators today, clearly does not distinguish between the various national make-ups of those Israelites in the historic 3 exiles.  This is a common feature amongst most all Rabbis and Jewish commentators today.  Rabbi Avraham Feld, founder of the Kol HaTor Vision for the Restoration of the returning exiles, repeatedly pronounces the reason for this oversight:  “Simply, because for the last 2800 years, Jews (from the House of Judah – one of the 12 Tribes of Israel only) have been acquainted with Judah only, as the Ten Tribes of Israel have historically become “Lost” after the Babylonian exile.”  Ref. http://www.kolhator.org.il


  • The facts behind the Exile of Israel are the following:

    - The Exile to Egypt of all original 12 Tribes of Israel, according to the 12 sons of Jacob. The subsequent Exodus from Egypt under the leadership of Moses (all 12 Tribes) +/- 1500 BC
    - The Babylonian exile of the 10 Northern Tribes of Israel in 720 BCE,  as Divine punishment for their rejection of the leadership role of the Tribe of Judah – with the Divine Promise of their ultimate Return and re-unification with Judah;
    - The exile of Judah to Babylon in 587 BCE – with the same Promise of Return and Reconciliation as above. A great portion of Judah returned after a prophesied 70 year period of exile and rebuilt Jerusalem. Though, as always, there were some 10-Tribers who joined Judah, the majority became “lost” and unidentified – to this day.

    The Kol HaTor Vision has reason to believe that the ultimate Redemption (Return and Reconciliation with Judah) is currently in process (since especially the decade of the later 90’s).
    - The Roman Exile of Judah after 70 CE – culminating in the miraculous return of Jews (Judah) since the end of W.War 2 (1945) and the recreation of the State of Israel in 1948.


To date, 10-Israel has NOT officially returned yet ,though the Prophecies define this ultimate Return to be “greater than the Exodus from Egypt.”


Rabbi Pearlmutter seems to have pre-empted the Final Return of 10-Israel by interpreting the Return of Judah (and especially the Return of Russian Jews in the late 80’s & 90’s), as “The Sign of the Return of all 12 Tribes.


Part Two of Nine


Something is happening. Let me tell you what that something is. You see, we Jews are funny people. Even when we know the truth - even when we know the truth about certain things - we don’t always tell it. And the answer to the question, “Why don’t you tell it?” is simple. Sometimes it would be very painful and very hurtful to us to tell. We’ve tried. Very often we’ve tried to tell the truth about many things.


We tell the truth that Hashem, G-d, appeared to us in Mt. Sinai, and He gave us a Law, Torah. And we were so zealous over how to keep that Law, over how to keep the specific points of that Torah, that Law, that we came to G-d at different times, and we said to Him, “Tell me, how could we specifically and correctly keep,” let’s say, “the law of Shabbat.” And G-d would answer us through Moses, through Moshe Rabbeinu, Moshe our teacher, and He would say, “Tell the people of Israel, this is the way they should observe the Shabbat, so that they will not be guilty of desecrating My day, so that they will be able to observe it as I want them to observe it.”


And we listened carefully, because you know, the punishment for non-observance, or desecration, malicious desecration of the Shabbat, that is, desecration after one has been told not to, and after one has been told how to do something and how not to do something, and then to purposely do it the other way. That is called malicious desecration. And for that the penalty is death.

You know, in many, many states, even a murderer, someone who commits, let’s say, first degree manslaughter, what we would call negligent homicide. A person uses something he knows is dangerous, an instrument he knows is dangerous, and as a result of using it, maybe an axe with a loose head from the handle, it flies off and it strikes a fellow worker in the head and kills him. Even a worker, even a man like that who is guilty of negligent homicide can still flee to a city of refuge, and find refuge from the hand of the avenger. Yet one who breaks the Shabbat is condemned to die.

So zealous were Israel, all of us, wanting to know how to obey these laws, that the moment that they had something that said, “You shall not strike a fire, you shall not light a fire, kindle a flame, in your habitations, in your dwelling places on Shabbat,” we wanted to know what constitutes that. What shall we do and what shall we not do? “Don’t work on Shabbat.” What constitutes work? “Don’t plow on Shabbat.” What constitutes plowing? Running my fingers in the soil? And many, many, many, many, many more laws. When we came back to Moshe, we said, “Please ask Hashem, ask G-d, ‘How shall we obey it?’ How should we obey the commandment, the mitzvah, of the Torah?” Moshe did go back to G-d, and G-d gave us a secondary Torah, the Torah called the Torat Mishneh (some call it the Mishnah Torah) in which we received an oral instruction, and handed it down from generation to generation on how to implement the Torah.


Therefore, the Jewish people not only received the Torah, but we received also a second instruction book alongside of it, which was not really a book, but it was from mouth to ear, that said, “This is how you are to observe these laws.” And it went from Moshe to Yehoshua, and from Yehoshua it went to the seventy elders, and so forth and so on, until the time that it came to Yehudah Ha-Nasi who finally had to put it into a codified, written form. Ok? I won’t go into the whole history of Judaism.


But understand that the Jews are ready to tell the world that we received at Mt. Sinai from G-d’s own appearance and from His mouth the holy Torah. And we received additional instruction teaching us how to observe it. And the Rabbis today, Orthodox Rabbi’s, are the carriers of that authority, to teach us the tradition handed down by G-d to Moses and so forth, in an unbroken chain until today.


Well, amongst this unbroken chain - the links of the unbroken chain - is a link called the Mashiach ... the Messiah. And I am a Rabbi who has been known, and rightly so, to call the name of Yeshua—yud, shin, vav, ayin in Hebrew—Yeshua, as Mashiach, the Messiah.


“Aaah,” somebody may say, “Then you must have been influenced by the Christians.”


No, not at all. I never knew Christians when I grew up. I may have known Christian boys, Christian girls, but I didn’t know them as Christians. I knew them as boys and girls who maybe, were in the neighborhood or whatever. I knew them as non-Jews, but not in a religious sense, as Christians. They knew me in a very religious sense as a Jew.


However, where did I learn that this one called Yeshua is Mashiach? Where did I learn that he has a place in Israel, that is higher and above all prophets, all kings, and all kohanim (all priests).  I give you the answer, p’shut, simply. I learned it from my Rabbis, the Rabbis who taught me. You say, “Wait a minute! How is it that you learned something like that from your Rabbis?” Simply, because they taught it to me.


Well, now you can ask me the question, and I hear it coming from the airwaves, “If you truly believe in this one ‘Yeshua,’ isn’t he the same one that we Christians call ‘Jesus’? And shouldn’t you then be a Christian?”


It’s a good question, and I have for you a straightforward answer. You may not like it, but I have an answer. We Jews are never short of answers. I can tell you the truth though. We usually have more questions than answers. The balance  tilted in favor of questions over answers. And I will probably leave you with more questions than answers. But, let’s go into the answer column. Yes, I learned from my Rabbis. And no, I am not a Christian. And why? Because the personality of the one that the Christians call “Jesus,” is really not the same personality as the one the Rabbis teach to their own students, the one who is called Yeshua.


“Well, in other words, you don’t believe in the Messiah?”


I do believe in the Messiah.


Part Three of Nine


And I’ll tell you more. You know, my question to those who are not Jewish—what I told you in the beginning, the Gentiles, those who are not part of the Jewish people - my question to the Christian of those Gentiles, who asks me, “Why am I not a Christian?” I sometimes look at him and I say, “If you truly believed in the Messiah that the Jewish people believe in, and the one that the Jewish people originally attempted to teach to the Gentile world, then why aren’t you Jewish?”


Makes sense, doesn’t it? In other words, if you are going to believe in the Jewish concept,  a concept which, Mashiach is not only a total Jewish concept, but it embraces the entire Torah.  By the way, that Oral Law I spoke about ...  the Talmud teaches us that the world was not created but only for the Mashiach, and that the prophets, all the prophets, prophesied not, but only of the days of the Mashiach. So the concept of Mashiach, Messiah, is a concept that embraces the entire creation, and a concept that embraces all prophecy from Moses, Moshe Rabbeinu, Moshe our teacher, until this very day.


So the concept of Mashiach is all-embracing. And in Jewish life, we ask then, if someone says, “I believe in the Mashiach” - let’s forget for the moment that there is a religion called “Christianity” - and a non-Jew were to come and say, “I believe in the Mashiach,” a Jew would say, “Really? Welcome to the family.” 


That is the first instinctive idea. Remember, I’m thinking not in Christian terms. I can’t think in Christian terms, I don’t know Christian terms. But I can think in Jewish terms. And if I were to hear from a non-Jew, “I believe in Mashiach,” then I would say, “Wonderful! You must also then believe in the message that G-d gave to us at Mt. Sinai. You must believe in the holy Torah. And you must also want, and at least know, or if you don’t know, want to learn, how to observe that according to what we call halachah, which is the Rabbinical law, the Rabbinical teaching of how to observe the Commandments, the Mitzvot, of the Torah.


You see, Mashiach goes hand in hand with that. One cannot think Mashiach without thinking observance of Torah. Not in Judaism. One cannot think of Mashiach without recognizing that we have a link forged between the nation of Israel and Hashem, which is so unbreakable, that every word that Hashem has spoken and commanded, we are obliged to do. And not simply because out of the goodness of our hearts we want to do it spontaneously, or we want to do it, let’s say, not because we have to. We do have to! We are commanded to do certain things. And therefore we happily take upon ourselves a discipline to observe certain ways of life that Hashem has commanded us. I am a little bit off the track, but I will come right back.


Therefore if the Jewish people claim that Yeshua is truly the “One,” and what do we claim about him, and why haven’t we been known throughout the last two thousand years of history, as being a people who have walked up and down the streets with signboards saying, “Salvation is of Yeshua”?  


Why aren’t we salesmen? Why not? There is an answer to that question too. You see, originally we were, and we began to really  speak to Gentiles (when he appeared) wherever we could find them. We were so zealous to speak to every Gentile who was interested in coming into the Jewish family, just as so many Gentiles came out of Egypt with us in what we call an erev rav, a mixed multitude.


You see, out of every exile, and into every ingathering, there is a mixed multitude, just as there is today coming from the four corners of the earth, a mixed multitude of those who come back with Hashem’s, G-d’s, people, Israel, to the land, to our G-d, to our Torah, to our way of life, to our customs, to our traditions. And to this day, as I speak to you, the doors are still open. They may not always be, but they are until this day.


Well, we tried. We tried, but because it was an unpopular message, because you see, the idea, the concept of Mashiach not only embraces Torah, but what does Torah embrace? What does that say to us? What do the prophets say to us if they prophesied of the days of Mashiach? The prophets said something. They said there is going to be a day of ingathering, there is going to be a day of return, there is going to be a day when there’ll be no more exiles. There is going to be a day when I will carry you back to your land, and I will even have the nations, and the representatives of the nations, their kings, and their great men, their presidents, their leaders, their rulers carry you back to your land!


Part Four of Nine


You see, the prophets all spoke a message of the Return. And Hashem said, Shuvi et shvutchem—“I will return with your return.” My return is together with your return. That’s the message of Mashiach, isn’t it? Now look, if we are going to be honest, and you are going to find, and you’re going to look up the pages of your…if you are a Christian and looking at me, you are going to say, “It doesn’t really talk about these things in my book called “The New Testament.” And I’ll agree with you. It does not really talk about these things in your book, because the problem is that there were men who arose, men who came up amongst the non-Jewish people who didn’t want to listen to us. Worse than that, they didn’t just plug their ears, they plugged our mouths. They stopped us forcefully from speaking by killing us and our families.


It was Rome that destroyed our land, our holy House of G-d, our Temple—our Beis Ha-Mikdash. It was Rome which exiled us, caused us, forced us to leave our land, to drive us out, and to change the name of our land from “Israel” to “Palestine.” That was a Roman deed. They named it after the Philistines, just so that we could never attach ourselves…so that no men of the Gentile world would ever be able to think back and say, “Ah, that was the Jewish land.” But, you know what?  Everybody knew the Jewish land then was named “Palestine.”


For the last two thousand years, with the exception where it changed in 1948, “Palestine” was the Jewish homeland. And wherever we were, in every land of our exile, the Gentiles would say to us, “Why don’t you damned Jews go back to your land, the land of Palestine.”  Of course they wouldn’t let us go back, but they wouldn’t let us stay there either. And so, they would say, “Why don’t you go back to Palestine? After all, heaven is not open to you. My land is not open to you. Go back to Palestine where you belong!” It was another way of saying, “Go to hell.”


And we were very happy about going back. But G-d waited. He waited until that message could be heard. But why, why haven’t we been salesmen? Because you see, the intensity of the persecution, the intensity of the torment became greater and greater, heavier and heavier as the years passed on.

And that book that was written and was canonized not until the 4th century, and some of the books in it not canonized until as late as the 5th century, in the 400s of the common era, and not by Jews, but by Gentiles, had changed the Jewish message which was a message of national resurrection - national resurrection, national resurgence - that we would return to our land! That we would come back, that we would once again embrace our homeland. That we would once again embrace the Gentile nations that would even come and join us! That we would rejoin ourselves with our G-d, Shuvi et shvutchem, “I will return with your return,” and that we would once again embrace the Torah which is a land-based law. And we would teach the nations, Ki miZion teizei Torah, “Because from Zion will go forth the law, the Torah, ud’var Hashem miYerushalayim, “And the word of G-d from Jerusalem!”


And we looked toward it. We looked to that time, we looked to that moment. But we were forced never to think of it, never to say it out loud. Because if we said those words in the ears of the Romans, of the Greeks, of any of the Gentile nations amongst whom we were cast, we would be thrown either to lions or onto stakes burning with fuel.


There are crusades, three of them, that fill our history with blood. These crusades are by Christians who said, “Let’s kill the Jews, and we will claim the land, their land.” Where are they today? They are dead, and we are back in our land.


There were inquisitions. Everyone knows the Spanish Inquisition. There were more than just the Spanish Inquisition. There were inquisitions over the years which accused us of being Jews. And even if a Jew succumbed to the forcible conversions of the Christian world and said, “Yes, okay. We will believe what you say.” In order to do that he had to prove himself by casting away his Torah, spitting on his Torah, violating the laws of the Torah, violating the laws of G-d, violating the customs of Judaism, violating the customs of our people. Is it any wonder that we have kept our silence? By keeping silence, we were able to keep our sanity, and in some cases, our family and our lives.


And yet our silence spoke louder than even our words! Our silence, even to this day speaks louder, because those of the Gentile world, of the non-Jewish world, they say, “These Jews know something. These Jews have something that we don’t have. They have a knowledge. They have an intimacy with G-d that we are jealous of, that we can’t steal. We can steal everything from them. We have stolen their homeland. We’ve stolen even the name of Israel and said we’re Israel instead of them! We’ve stolen everything, but we have not been able yet to steal the silent knowledge which is in their heads, in their souls, in their minds.”


Part Five of Nine


And now here is this cuckoo Rabbi, who over the last thirty years in the middle of the desert, who comes up and says, “I am going to blurt out the secret.” What gives me the consummate gall, the chutzpah, the right, to be able to do such a thing, to say such a thing? Am I not endangering my people? And as true as I sit here this day and speak to you people, I am telling to you, “No, I do not feel that in this day and in this age, by saying these words, and revealing these thoughts which have long been concealed for the reasons I spoke of, that I am harming my people, but rather helping them by drawing into them people who may just be listening to this voice from the wilderness and many of the Gentile world.” Oh, that the Jewish people should listen and come home to their homeland! But perhaps also those Gentiles will say, “I will help your people Rabbi, to come home, just as the prophets said. Just as the prophets spoke about the Mashiach, and your coming home, and those two acts being tied together, so will I join myself to you.”

“And in that day ten men of all nations, and tongues and languages will take hold of the hem of the garment which is of the Jew and say, ‘We will go with you, for we have heard that G-d is with you!’” And so I speak in this day with the comfort that once again after two thousand years we exist as an independent people, in our independent homeland, in our State in our independent homeland. My sons, I am proud to say, have all, and those who haven’t yet will, serve in the army of Israel. And there is a Commander-in-Chief of that army, and He is called Hashem Tzva’ot, the L-rd of Hosts. The army of Israel is not made up of angels but of flesh and blood boys and girls. Yes, I am a Zionist Rabbi, and I plead guilty. I am ultra-Orthodox, I’m Haredi, ultra-Orthodox, but I’m Zionist. And I am proud to be one. And I make no apologies, not for Yeshua, and I will show you why. Not for my Zionism, and I will tell you why. And not for the fact that my boys have served and will serve in the army of Hashem, to make the dream come to pass—to make that dream come to pass.

Now I am asking you as you watch me, as you listen to me, “Read my eyes.” I’m not Bush, don’t read my lips. Read my eyes. My lips are covered with hair, my face is covered with a beard, but you can read my eyes. You see, inside, you can’t lie through my eyes. Because the soul and the window of that soul is here, you can look in it. You can see if I am lying. You can see if I am telling the truth, and you can see if I am sincere. And I tell you, as I sit before Hashem this moment, my heart cries out with every word that I speak to you, because I am trying to accomplish something. I am trying to what we call, liqrevet geulah—to hasten, to make, to cause to draw near, the redemption, the full redemption of all Israel and of all mankind. You see, every Jew is entrusted with a specific mission, which is called tikun olam—to repair, to restore this world, this universe.

And as I speak to you that’s my whole goal. I will never…look at me…look at me, I am 57 years old…I will never be a Christian, so save your letters, and save your postcards, and save your telephone calls. You will never convince me to be a Christian. Never. It is too late. I’ll never cross the line. Maybe, maybe I can convince you that the House of Israel is big enough for both of us. Maybe I can convince you that my door is open, and perhaps you would like to visit. And after you visit, maybe you would like to stay a while. You can always come in.

If you are Jewish and you are watching me, my message is a lot stronger to you. Pack your suitcase and come home now! Now! Don’t wait another minute. Don’t tell me, “My boy is in college. Don’t tell me my girl has to go ahead…” No, no! I don’t want to hear the excuses. There’s an excuse from the cradle to the grave, from conception to resurrection. There’s always another excuse for why you shouldn’t do it. But the Torah says, do it now! And you’re short changing yourself, and you’re short changing me and all of Israel if you don’t do it now. Believe me, if you could know that you could be in a world of no more wars, and only peace, true peace, a world of no more sicknesses, only health, a world of no more death, only life, if you would just obey Hashem, and return home, you would do it! You would do it!

Listen, I can tell you in the thirty years I’ve been in this wilderness, in this desert, that at times both feet have been in the grave, and I’ve been yanked out of it. Now I can tell you that you should return home, and I can tell you if you’re not Jewish, “Please help those around you who are Jews to come home.”

Part Six of Nine


Please come and visit. I told you, don’t bother to write to me, and don’t bother to telephone me about converting to Christianity. It’s useless, I won’t do it. But if you want to write to me, and telephone me, and talk to me and say, “Rabbi, we would like to come and visit. We would like to come and see what you are talking about, and we would like to physically touch this land, physically touch this people.” Please, I reach out my hands to you. Please. I cannot be one of you, but G-d has commanded that many of you will be one of me—one of us.

What am I doing revealing that secret name of Yeshua that’s been so zealously guarded over all these years, a name that was told to me in a whisper by the Rabbi who taught me. A whisper when he went…[indicating with his finger the sealing of the mouth]…like that. And he said, “Now you know and now you don’t say.” There is a saying in Hebrew that goes like this, Eileh yesh yodim lo omerim, v’eilah yesh omerim, lo yadim. It means, “Those who know, don’t say, and those who say, don’t know.” Simple. And that has been the point that has kept us all these years.

But how can I give to you some proof, not just my words? Oh, sure you can go and say, “Look, let me talk to Rabbi so and so, let me talk to this one, let me talk to that one and ask if, what I heard from this crazy Rabbi in the desert, if it’s true, or if he’s talking out of the top of his kippah”—his yarmulke. And the answer is, you don’t have to run. I’ll show you while you are here. Then you can run. At least you’ll run with some knowledge. You know, when you are running for the goalpost, it is good to have the football. Right? What is the point of running for the goalpost if you don’t have the football? No score.

Ok. Now, if my faithful cameraman will come in on my book, I will hold it up and I’ll show you something. I very kind and wonderful Rabbi in Israel, I am not going to mention his name, because he didn’t give me permission to give his name on this tape, on this videotape. But it’s a gift, and I can tell you that the book is a very kosher book. And the book happens to be the prayer book for Rosh Hashanah. We call it the Machzor, and it happens to be in the nusach, or the tradition of the Ashkenazim, the European Jewry or Western Jewry, rather than Eastern Jewry, although the same thing appears as well in the Eastern tradition. I just happen to have an Ashkenazi tradition book here. The book by the way, so that you will know, I will turn to the first page so that you can see, is called Machzor Rabbah. And it is for Rosh Hashanah, and it’s nusach Ashkenaz and it’s printed by what’s called the…[Hebrew words spoken here]…by the Publishing House of Eshkol of Jerusalem. That’s the title.

Now there comes a time during Rosh Hashanah that we blow the shofar, the ram’s horn. Many of you know it. Many of you may even have heard it. I happen to blow it here, and it’s something that one will never forget once he experiences that. But during the time of the blowing of the ram’s horn there is a little prayer that we say in between the various sets of soundings. The first set of sounds of the shofar is called “Tashrat.” In Hebrew we make a combination, it’s like NATO, which is the North Atlantic Treaty Organization, right? Well, here, we have Tashrat, which is Tekiah, Shevarim-Teruah, and Tekiah. And I won’t go into all what it means. Enough to say it’s called Tashrat. There are very deep meanings behind all those tones, but we won’t have the opportunity or the time to go into it now. The prayer that we say between the first set of soundings and the second set of soundings, which you see here, is this prayer. And I am going to read it to you as I point to it.

It says, Yehi ratzon milfaneikhah, and I’ll translate it. “May it be your desire, your will before you,” talking to Hashem, to G-d, shetekiat tashrat, “that the blowing, the sounding of Tashrat,” she’anachnu toq’im, “that we are blowing,” tehei meruqemet, “will be interwoven,” biri’ah, “in the fabric, in the curtains of heaven,” if you will, al y’dei ham’munneh, “by the hand of the monitor, by the hand of the one who is in charge, the supervisor,” Tarti’el. That’s the name of one of the angelic supervisors in the heavenly sphere. K’shem, “like the name,” sheqibalta, “which you received,” al y’dei, “by the hand of,” Eliyahu, “Elijah,” zichronam livracha, “of blessed memory.” Notice this very clearly and carefully, vi’Yeshua, “and Yeshua.” Yeshua. Here is the name that I spoke of, the name which you have received, Yeshua. We give him a title, and right after that, the title is called Sar Ha-Panim, “the Prince, the Minister of the Face,” meaning the face of Hashem. In other words, this one called Yeshua, is no less given the title of the very reflection of the insides, the panim, the insides, the face, panim, of G-d. And we utter his name between the first and second soundings of the shofar, called the ram’s horn.

Now let me finish the prayer. V’Sar Metatron, “and also the minister, Metatron.” That, by the way, is sometimes used as another name for the name Yeshua. It means, The Guide of the Way, Metatron. U’timalei aleinu, “and fill us up,” b’rachamim, “with Your mercies.” Barukh atah, “Blessed are you, Ba’al Harachamim, “He who possesses all mercies.”

All right. We have now uttered the name during the time of the sounding of the shofar. But we have one final prayer that we must say, which relates to that prayer I’ve just read to you. And after we have sounded the final set of soundings in this portion of the service, we then refer—we then refer—to the final little prayer and it says this:

Uv’chen, “Accordingly,” y’hi ratzon milfaneicha, “may it be your desire before You.” This stands for the name of G-d, but we won’t say it, we’ll say Hashem,  Elokeinu, “our G-d,” v’Eilokei avoteinu, “and G-d of our fathers,” sheya’alu eilu, “that these should ascend, which,” hamalachim, “the messengers should ascend,” hayotz’im min ha-shofar, “that have gone up from the shofar,” umin ha-tekiah, “and from the tekiah (one of the notes we have sounded), umin ha-shevarim, also a note, umin ha-teruah, a note, umin ha-tashrat, umin tashat, umin tarat, the three soundings, the three sets of soundings, lifnei khisei chevodekha, remember the name that we called out that it should go “before Your throne of glory,” vayamlitzu, “and that” these names “should recommend,” (meaning the name of Yeshua), tov, “goodness,” ba’adeinu, “in our behalf,” l’khapeir, “in order to atone,” al kol chatoteinu, in order to atone “for all our sins.”

So the last prayer says that we call upon the name of Yeshua that it may atone for all our sins.

Now I want you to understand very clearly that I did not write this prayer, and I did not publish this book, and I did not write this book. This book was written by Rabbis long ago, and this prayer cannot be taken out of this prayer book, not by me, and not by any other Rabbi. Even if a Rabbi desired to extract it, he could not—not if he is an orthodox and observant Rabbi who goes by rabbinical halachah, because he is bound by what we call the word and the prayers of Chazal. “Chazal” means, Chachameinu zichronam livracha, “Our wise men of blessed memory.” And what Chazal has put in, we are of insufficient authority to remove.

Part Seven of Nine


We must leave it in, and therefore here it stays. But there is more, and I can show you thousands of places like this, but I am here only to show you just a few to prove to you that the name Yeshua is not foreign, but very intimately known. By the way, why do we expressly say the name at the time of Rosh Hoshanah? Because that’s when we blow the shofar, and that’s when the sound, that’s when the sound of the name is not likely to be heard by the nations, by the non-Jewish people who may very well be present.

You know, there is an interesting story that I could tell at this point, that we tell of the time of the Spanish Inquisition. There was at that time a gentleman called Don Aguilar—Don Aguilar—and he was a famous Jewish composer of music, and as well as being a composer, he was a conductor. Don Aguilar was what we called a Marano. Marano is the Spanish word for pig. And that was the word that they used about Jews who had externally, to save their lives or the lives of their families, converted to Christianity, and yet inwardly and secretly they maintained a full Jewish life and they maintained it under threat of death, and a very painful death, a very horrendous death. Well, it came time during the…after the Jews were expelled from Spain, that the Maranos, the Jews who had converted remained behind, but always under suspicion. And of course, during the time of Rosh Hashanah, the commandment of the Torah is you must hear the shofar blowing. If you don’t say a prayer, if you don’t do another thing, you must gather yourself together in a particular place where the shofar is sounded, that’s the commandment. And if you have done that, you have fulfilled the commandment of the Torah, even if you have done nothing else. And the Jews had to do it, and they couldn’t do it. Except Don Aguilar decided that he would solve the problem of the Jews.

And here is how he did it. On that particular day—the day on which fell Rosh Hashanah, the Jewish New Year, the Festival of the Blowing of Trumpets, called in the Torah, in the Bible—he called a great concert and he invited at that time Queen Isabella, King Ferdinand, that they should all come, and the whole royal court, and all the Christians, all the court of the Church, the whole hierarchy of the Church, they should come as well, and that they should hear the concert which was going to be music of all nations. And true enough, on that day everyone in the kingdom came, including the Marano Jews. In matter of fact, the Marano Jews were forced to come, because it was a great day. It was a day of rejoicing. It was a day of…after all, if any Jew was caught behind, they would suspect him of observing Rosh Hashanah. And so, the Marano Jews had to show up. Because then they could prove to the Gentile world that they were no longer observing Jewish customs or laws of the Torah. G-d forbid! That they had eschewed all the laws of the Torah and that they were obeying only the Christian laws, which was at this particular time, to come to the concert. And they came. And so did the Christians. And so did the Royalty.

And Don Aguilar began his concert, all the music of all nations—and everyone was thrilled by it as the various musicians stood up and played different compositions all in a medley of a song from all the nations of the world. And finally there was one section in which the musicians stood up and they had a very strange instrument in their hand known by no one, an instrument which we know as the ram’s horn, the shofar. And they lifted up the shofar and they blew Tekiah, paaaa...ahh, Teruah, paaaa…ahh…ta, ta, ta, ta, ta, ta, ta, ta, ta…pa…ahh, Teruah Shevarim, pa…ahh…pa…ahh, Shevarim Teruah, pa…ahh, pa…ahh, pa…ahh…pa…ahh, ta, ta, ta, ta, ta, ta, ta, ta, ta, pa…ahh. Tekiah Gedolah, paaaaaaa…..aaaahh.

And all the Jews in the hall knew what was happening. And every heart beat faster. Every ear and every eye watched for and listened for the Mashiach. They knew it, they felt it, they could see him coming, they could hear him coming and not a single Christian knew what was happening. Not a single Christian realized that every Jew in that hall was calling upon the name of Yeshua and not upon the name that they had accepted via the Christians under forced conversion, that they were listening to the sound of the shofar and that they were uplifting the name of Yeshua, which had they been discovered, they would have met with a terrible death at the stake.

And under Christian noses, Jewish tradition was upheld. But for this reason we have had to keep it secret. This is our tradition, this is our history forced upon us, albeit by the Roman exile and by the Church which had to come together with the Romans. After all there was a political detente with the Church. You couldn’t have a history, you couldn’t have a religion together with a government, the Roman government, the civil Roman government could not join hands with the religious element unless they agreed. You can’t have the religion preaching that the Jews are going back to their homeland, when you have the political element saying we are going to take them out of their homeland. And so the religious element agreed, “Yes, we will obey all the laws of the politics and we will say, ‘Ok, the Jews, forget about them. They are finished.’”

And that’s what is the hallmark of the Gentile book which is called the New Testament. There is no return in it for the Jewish people to their homeland. The message of the prophets is not carried forward. They say the message of the Messiah is carried forward, but it isn’t. Because the message of the Messiah is the return, the ingathering of the exiles! It isn’t a spiritual one, it is a very physical one and together with that physical one are tremendously spiritual overtones and undertones. But there is not a separation. The Messiah is not cooking a barbeque in heaven someplace. He is coming back to this land to govern, to rule in what we call—in what we call—the Kingdom of Mashiach for a thousand years. That’s real! And he is doing it in this day. And this day while I sit in Fortress Israel, a can now speak this without fear that the Gentiles are going to murder me or my family. I don’t have to hide as Don Aguilar made it possible for the Maranos to hide. I don’t have to hide anymore. I don’t have to fear any longer. I’m home! And if you are Jewish and watching me, please, you don’t have to fear either. You don’t have to kowtow to your Christian neighbor who may become offended when he learns that you know Yeshua better than he does. Because he never knew him in the first place. You can come home and truly see what I see!

Part Eight of Nine


And I am going to give you now the next thing which is what we say on Yom Kippur, ten days after Rosh Hoshanah. After we have just said the name of Yeshua during the time of the blowing of the shofar or the ram’s horn, we then come ten days later to Yom Kippur, and on Yom Kippur we come to the high point of the service which is called “Mussaf,” the additional service. And at the Mussaf of Yom Kippur we have another aspect of the service called the Kedushah. And in the Kedushah we interrupt that holy point, that high point of the service to say what we call a “Piyut.” A piyut is like a poem. It is really more than a poem, but I don’t have a better word for it. And we read these words:

Notice, Pinah menu Mashiach Tzidkeinu, “Torn away from us is Messiah our Righteousness.” Someone tore him away from us. Someone ripped him away from us. Pulatznu v’ein mi l’tzadkeinu. “We are in a state of collapse, for we have no one to justify us.” Avonoteinu v’ol p’sha’einu omeis, that “our transgressions and our cryings are burdened upon him.” V’hu m’cholal, “And he has become desecrated.” He—he has become, that one that we have seen as Yeshua—has become desecrated. Mipe’sha’einu, “from our cryings.” Soveil al shechem chatoteinu, “he suffers from the shoulder, the brunt of, our sins,” Slichah m’tzo la’avonoteinu, “he finds forgiveness for our transgressions.” Nirpah lanu b’chaburato, “though we are healed by his wounds, by his stripes.” Netzach briah chadashah et livroto, “that he is eternally recreated anew.” Mei’chug ha’aleihu, “from the circle of the Gentiles, raise him up, cause him to ascend.” Let’s get him back, let’s bring him home. Mi’Seir, Seir means Mt. Seir. By the way, here we’re sitting just a few kilometers to the east of us, where Mt. Seir is. Mt. Seir is another word for the mountain of Edom. Edom is another word for Rome. Rome is another word for, in Jewish eschatology, for the Christian religion under the Roman Kingdom. And it says, “from Seir,” or from the Christian faith, hadleihu, “Bail him out!” Bail him out. And by the way, we have this in our notes, our explanations. I’m not giving you something original, I am giving you something that has been given to you by the tradition of the wise men of blessed memory, “Chazal,” our Rabbis before us. L’hashmi’einu b’Har Ha’Levanon, “That he may be heard on the Mount of Lebanon,” which is called the mountain of the L-rds House, it was called Lebanon because the House of Hashem was made by the cedars of Lebanon. Sheinit, that we will hear it, “for a second time,” b’yad Yinon, “by the hand of Yinon.” And Yinon is another name that we use in gematria to stand for the same name that we read during Rosh Hoshanah, Yeshua. Yinon is another one of those secret names.

So you see with all that, we talk about the same thing, a Mashiach who has been forcibly taken away and bound in chains and kept in chains by the non-Jewish world for all these years while they have upheld, not him, but someone who is not really a defender of Israel as Moses was to be, and as the one who would be like Moses was to be, but the accuser of Israel. And so, we are to rescue him. We Jews are to redeem the Mashiach, can you imagine that? We Jews have a job of redeeming the Mashiach! Yes, in good Jewish eschatology in midrashim written by our Rabbis, we are told that the Mashiach has been sitting in the exile together with us and suffering every death that we have suffered because Isaiah 53 talks about, b’motav, “in his many deaths.” And he has suffered over and over again, especially in our generation. Six million deaths. And when the Mashiach returns you can be absolutely sure that when you look into his eyes that you are going to see six million sets of eyes which have been turned coal black from the gas chambers and the ovens. You are going to see a Messiah who has suffered, my friends, not just suffered from the cross, suffered and continually suffered for two thousand years in three crusades, because when they locked us in our synagogues to be burned, when one thousand Jews were locked into a synagogue, and that synagogue was set alight and those on the outside were singing “Glory be to Jesus,” inside were the Jews who were being burned to death, and where the screams of men, women and children were coming, in there was Yeshua. In there was Yeshua dying.

Believe me, and I ask you straight out, if that scene would once again, and G-d forbid that it should ever be repeated, but we have every reason to think it may be, G-d forbid, where will you be, on the outside singing songs and praise to Jesus because the Jews are burning, or will you go inside and burn together with the Jewish people and together with the Messiah who is burning with them? Because that’s the real Messiah! That’s the suffering servant of G-d. He is the one that suffers, not suffered once but suffers continually and continually, and over and over again until that final moment. And why do you think we have not been able to say these words?

Could I speak these words if I were living in the United States of America before a Christian audience? More than likely I’d be stoned. I don’t even say “more than likely” because I was there. I was there about six years ago. I was there in 1985, seven years ago. And I spoke. I was asked to speak at some Christian churches, and when I spoke I remember specifically saying at one point in my message, “I look forward to the day of a message given to me in Yechezkel, in Ezekiel, the 37th chapter.” We call “lamed zayin,” the 37th chapter, “where it says all the bones of the whole House of Israel will come together and we will come up and out of our graves and the whole House of Israel will live again!” And I said, “And that means six million Jews who suffered at the hands of Hitler and at the hands of that Nazism which grew up in the garden of Martin Luther’s Reformation, the garden of Christian Reformation. Hitler who spoke Martin Luther’s words to make, to validate his filthy ideas, his Third Reich.” This—this—my friends, I was told, I had no right to speak. They came to me afterwards and they said to me, “You must never again in all the tour that you are going on in the five weeks that you are going to be speaking, you must never again say those words—that the Jewish people will rise again from their graves and they will include the six million of the holocaust.”

And I asked “Why not? This is my hope, this is my whole being! In this, I live. If I couldn’t believe this, if I didn’t believe this I wouldn’t be a human being. I wouldn’t be a Jew. I wouldn’t even want to live! If I had to relegate those six million to a grave forever because the Christians say they didn’t believe in their Jesus Christ, I would want my life to end!” And they said, “But you see, that’s exactly why you must not say it, because the people to whom you are talking believe that those people are eternally damned! Not only were they put into the gas chambers just because they were Jews, not only were they taken from their homes and their families, not only were they ripped apart, not only were the babies thrown live into flames just because they were Jewish, not because they had sinned...only because they were Jewish! But you see, after that they were burned, and after that they were thrown into mass graves, and after that we Christians are very sure they are in hell forever.”

You know I almost vomited, and I said, “But I cannot do that.” And they said, “Then we will have to cancel your tour.” And I said, “If you want me to speak about something else because I have committed myself to you, I’ll speak about something else.” And I did. And for the rest of those five weeks, sometimes three, four, and sometimes five times a day I told jokes, and I can tell a million of them, I am Jewish. I told jokes, and people were rolling in the aisles. “Oh, the wonderful Rabbi who could tell jokes.” Today I am not telling jokes. Then I did. Today I am telling the truth.

Part Nine of Nine


In the diaspora, I could not tell the truth. I tried. I could not speak of the real Yeshua. I tried. And my forefathers tried. And they before them have tried. And they were told the same thing, and not just in the way I was told. They were told at the point of a sword at their neck. “You will not say those things again, because we don’t believe them.” So the Rabbi spoke to Simcha Pearlmutter and said, “Young Rabbi, you may know the truth, but now is not the time to speak it. When you go back to your land, ah...that’s a different story. When the ingathering takes place, ah…that’s a different story.”

I am running out of time, but I want to show you one more thing—another book. This very large book that I have here contains many, many words from the Talmud and from the holy books. It’s completely a Jewish lexicon. And over here, we have, notice it carefully, “Yeshua ha-Ben.” If you see all the columns, this is a Jewish book. There is not a word of English in it, not that I know of. I haven’t seen it yet. And the word “Yeshua ha-Ben.” Now what is Yeshua ha-Ben? Notice, it’s “Yeshua,” the name of the person Yeshua, and then “ha-Ben” means “the Son.” Yeshua, the Son.

But, what does it say? I am going to read it. It is very short. It says, kinui latekis, meaning “a shortened form,” or “a nickname of the ceremony,” shel pidyon ha-ben, “of the redeeming of the firstborn.” You see, in Judaism when a mother gives birth to a first child, and that child is a male and it passes the womb, that child then thirty days later must be redeemed because he doesn’t belong to the mother or the father. He belongs to Hashem, and he must be redeemed. How do we redeem him? With thirty pieces of shekel, thirty pieces of silver. And who is it paid to? The kohen, the High Priest. And then he is redeemed. And that ceremony by the way is called “Yeshua ha-Ben,” because we call the ceremony by the same one. In other words, the ceremony, the name of the ceremony, Yeshua ha-Ben, is the very redeeming feature. Yes, we paid the money, but we paid the money ceremonially. But the name of the actual ceremony, and every Rabbi will know this and can see it’s the truth, Yeshua ha-Ben. We call it “Yeshua ha-Ben” because he is the redemption of out firstborn sons. Every firstborn son who is a Jew is redeemed by the name of Yeshua the Son at the thirty day ceremony after his birth. I will finish the sentence. Shel pidyon ha-ben, ha-bachor, ha-n’eiras [words missing in transcription] sheloshim yom [words missing in transcription], “which is conducted 30 days after the time of his birth. We call it “Yeshua ha-Ben.”

Ok. Do we know or do we not know? The mad Rabbi of the desert, Simcha Pearlmutter, did not put those words in that book. It was put in by some very wise and intelligent Rabbis long before Simcha Pearlmutter was even a thought. Simcha Pearlmutter has only one job, to comfort “My people” from the midst of the desert. To comfort “My people” by saying, “The time has come that we no longer have to fear. We no longer have to fear by telling the truth. We can speak the truth to ourselves. We can speak the truth to our neighbors. We can speak the truth to all am Yisrael. We can bring it out not just in the window, but take it outside on the streets, and not worry about these robbers, rapists, and murderers. We can bring it to the light, the beautiful sunshine of Israel. We can bring it to the beautiful flowers of the Galilee. We can bring it to the beautiful sparkling waters of the Kinneret, Yam ha-Melech, and of the Salt Sea, (which will soon not be the Salt Sea, but a very living sea, not a Dead Sea). We don’t have to worry any longer, the prophecies are being fulfilled. And every prophecy was only about one thing, the days of the Mashiach, we have been told. And as we see the rains falling, and as we see the flowers blossoming, and as we see the land coming to life, and the people coming to life and the multitude, the mixed multitude of non-Jews coming home with us. We can say, ‘This is the day that Hashem has spoken of.’”

And I can say to you, “You sat with me now for this long period of time to hear me. Please look at me and understand that I am not speaking a message of hatred to the Christian world. I am also not building a bridge to the Christian world. In all honestly, I am not building a bridge from the Jewish world to the Christian world because there cannot be such a bridge. One is the antithesis of the other.” And I am telling you, “The Jewish people back in their land is a prophesied event, now history and continuing to take place. And non-Jews are coming home with us day by day. Non-Jews are coming into synagogues and they’re converting and they’re becoming Jewish. Because when you come into the Jewish people you meet the Messiah. When you come into the Jewish people, you find him. And you find the true him, the true one. The one who is the defender of the Jewish people, not the accuser.

If you heard me this day, then you know what Simcha Pearlmutter is all about. I am not one who tries to destroy anyone listening to me or watching me. As G-d is my judge and as He is my witness, I reach out my hand to you, both of them. Jew, I say, “Come home to your homeland and to your people and to your G-d, to your nation.” And non-Jew I say to you, “Come back to the faith of Hashem. Come back to the faith which was handed to Moshe and on down the line in an unbroken chain until every Jew of this day.” And not the least among them is the one who is being redeemed from the Gentiles this day—Yeshua whom we will hear for a second time on the mountain of the House of Hashem, bimheira v’yameinu, quickly and speedily in our days! G-d bless you! And Amein!



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