Home   |  About This Site    |  Contents   |  Our Banner 


 Created  Oct. 2008 -  Updated July 12 2013




The intellectual property of this document resides with the author.  All rights to or with respect to this publication, including copyright, are reserved to the author.  This document was compiled to create a deeper understanding of the Scriptures and no part of it may be copied/changed or duplicated without the written consent/approval of the author.

Please be advised that the statements and quotes used in this compilation represent merely the interpretations and considered opinion of the author as to the essence of the meaning of the Scriptural text and should therefore not be construed as stating or attempting to state, or identifying with or attempting to identify with, the doctrinal position of any organization, ministry, individual, or movement within Judaism, within Christianity, within Messianism in any of its forms, or within or associated with any other religion.


This publication has no intent of proselytizing Jews. The main focus of this document is to establish the true Mission of Him Whom Christianity proclaims in a totally distorted form as 'Jesus Christ', but Who in essence and within the Rabbinical context of the 2ndTemple era, was Y'Shuah ben Yosef (Mashiach ben Yosef).  This document strives to bring a better understanding of the value and importance of the Oral Torah for Returning believers from the Ten Lost Tribe of the Northern Kingdom of Israel.  In this way, may this hidden knowledge assist in the process of working for Reconciliation between Judah and the re-identifying House of Israel.


The Rabbi of Natzeret

Download this Book in PDF Format



For the past two decades at least, many of us have been called back to the ancient paths by the Spirit of the Eternal G-d of Creation - the G-d of Israel.  This has come about through our diligence to search the Scriptures without prejudice or religious preconception.  In this way we found  our way back to the eternal Bible Truths of the Sabbath, the Feasts, the New Moon, a Kosher diet and understanding the Covenant which He had made with Abraham, Izak and Jacob - and learning anew the Torah that was given to Israel at Sinai. This process demanded that we become like little children, teachable and willing to obey, and please our Heavenly Father.

For most of us, this has been no easy task.  We had to unlearn many things, and acquire a new lifestyle, foreign to us.  We had to outgrow our fears of deception, in the process unmasking the True Messiah - the Halachic Jew, claiming to be the Torah in living entity.  We had to let our love for HaShem, and our Messiah draw us forward on paths that we have never walked before. 

Along with this came the discovery of the Main Theme of Prophecy underlying the Supreme Purpose for mankind - the  Restoration of the two Houses of Isra'el.  This "revelation" has brought the "Gospel of the Kingdom" under a totally new spotlight as gradually we feel ourselves drawn further into a new identity, becoming members of the commonwealth of Isra'el.

In the process of discovering where I personally really fit in, and how I am to associate with the House of Judah - the "People of the Book" - I endeavoured to lay my hands on teachings and books that helped me to look at the Scriptures from a Hebraic, Judaic perspective.  In these studies I have come across so many things in the Talmud, that have confirmed the fact, that Our Messiah, a Jew, taught the people like a typical Rabbi according to the customs and traditions of His time.  Everything He said was well grounded in the Torah, the Prophets, the Psalms and the Wisdom literature of the Hebrews and the Sages of Isra'el.

If it had not been for the Sages of Isra'el, and their dedication to commit to writing what they had been taught, whether orally, or in written form, we would not have been able to find our way back. This is especially true in these days, after so many generations of distortions, ignorance, lack of knowledge and deception, and doctrines and traditions that were inherited from former generations who had totally lost the way and who were deceived into the popular religious fallacies and fantacies of their time and of their surroundings

With all this in mind, let us proceed in this exciting and revealing study, to prove the fact that Messiah ben Joseph (Who's true Hebrew Image was highjacked and replaced with the popular un-Jewish personage of a Christian Torah rejecting messiah) truly came to bring about the Restoration of the Kingdom of Isra'el, and the Restoration of all things.  This Process is referred to in Scripture and religious liturgy as "The Redemption." This restoration was to be achieved according to the customs and traditions of a Jew living during the 2nd Temple period, built solidly on the foundation of the eternal Torah of the Kingdom of Heaven.

May this study help to clear up some of the false conceptions and misunderstandings that we, as people from both Houses of Israel have inherited from former generations.  May the evidence presented here, speak for itself!

Quotes from Orthodox Rabbi's,

Messianic and

Christian Commentators


"Christians often associate parables exclusively with Jesus and believe that he invented a new method of teaching.  But anyone familiar with the Talmud will recognize Jesus' parables as the common form of rabbinic expression in the Second Temple period.  Jesus was a trained rabbi who thought like a rabbi, taught like a rabbi, and spoke like a rabbi."

"Jesus was Jewish"

 by Rabbi Shmuley Boteach





"Yeshua filled up the Law and Jewish traditions of the Second Temple Period."


Rabbi Shmuel Saffrai

"The Torah Observance of Yeshua" Lecture

Jerusalem 16 Dec. 1996




"Jesus adhered to the standard Judaism of his time, and from this point of view it is natural that his disciples, and after them the Jewish Christian community, should have lived according to the Law."


David  Flusser

 "Jesus in the Context of History", 8.




"David Flusser, former department chair at Hebrew University in Jerusalem, indicates a major portion of the rest of the answer: "As a Jew he [Jesus] fully accepted the Law.  The community he founded, comparable in some ways to the Essenes, saw itself as a movement of reform and fulfillment within Judaism, not as a secassion from it."


Quoted from "Jesus, Herder and Herder, York, 1969, p. 216."

From an article of Menorah Ministries "Jesus through Jewish Eyes:

A Rabbi examines the life and teachings of Jesus" - by Rabbi John Fischer, Ph.D. Th.D. http://menorahministries.com/Scriptorium/JesusThruJewishEyes.htm



"We have seen ample evidence from the four Gospels that Yeshua was a Jewish man who lived his earthly life in absolute loyalty to the sacred covenants that G-d made with his people, Israel.  Yeshua was a Torah-observant Jewish man.  By taking the Scripture in a literal-historical sense, this is the only conclusion we can come to."

From "They loved the Torah" p. 43.

by David Friedman, Ph.D.



 "These two sections of Scripture (Matthew 5 and 24) give us a consistent picture of the teaching of Yeshua regarding the Torah.  His message is that the Torah is valid and is to be respected and observed.  In fact, such a conclusion is held by a growing number of Jewish and Christian scholars."

"They loved the Torah" p 32.

by David Friedman, Ph.D



"The influence of Hillel the Elder, his Galilean disciple-prophets and the belief system of his Chasidic-Pharisaic fellows in general, upon the mind and mission of Yeshua has gone unnoticed for far too long.  The muddy waters must be made clear and that can't be done via the dogmatism and the "believe ALL of it or NONE of it" approach of the Church.  That's why R. Falks' book is an invaluable tool and a MUST READ for the followers and serious students of the historical man, Yeshua ben Yosef (a.k.a. Mar Yeshua the Anointed)."


"Jesus the Pharisee: A New Look at the Jewishness of Jesus"

by Rabbi Harvey Falk


"Rabbi Stephen Wise, one of the founders and leading lights of Reform Judaism, said it quite succinctly, Jesus is "the Jew of Jews."

From "Jesus through Jewish eyes:

A Rabbi examines the Life and Teachings of Jesus"

by Rabbi John Fischer, Ph.D., Th.D.


"To wrench Jesus out of his Jewish world destroys Jesus and destroys Christianity, the religion that grew out of his teachings.  Even Jesus' most familiar role as Christ is a Jewish role.  If Christians leave the concrete realities of Jesus' life and of the history of Israel in favor of a mythic, universal, spiritual Jesus and an otherworldly kingdom of God, they deny their origins in Israel, their history, and the God who loved and protected Israel and the church.  They cease to interpret the actual Jesus sent by God and remake him in their own image and likeness.  The dangers are obvious.  If Christians violently wrench Jesus out of his natural, ethnic and historical place within the people of Israel, they open the way to doing equal violence to Israel, the place and people of Jesus. This is a lesson of history that haunts us all at the end of the 20th century."

From "What Price the Uniqueness of Jesus?"

by Anthony Saldarini.

 BIBLE REVIEW, June 1999, p. 17.



"Jesus . represents a point of development running unbroken from the Hebrew Bible and linked to it through an interpretive supplement that is characteristic of the great literary creation of the Rabbis, the Oral Torah.  As Yehezkel Kaufmann put it:  "The attitude of Jesus to the Torah is the very same attitude one finds among the masters of halakah and haggadah who followed in the Pharisaic tradition."

From "Judaism and the Christian Predicament",

B.Z. Bokser, Alfred Knopf, York, 1967. pp 208-209. http://menorahministries.com/Scriptorium/JesusThruJewishEyes.htm



"Perhaps, most significant was his relationship to the Law and traditions, which some have described as "entirely orthodox." (Quote from "Judaism in the first centuries of the Christian Era", vol. II, p. 9 by George Foot Moore.)  He declared the permanence of the whole Torah (Mt. 5:17-19) and even accepted Pharisaic extensions (Mt. 23:2-3). Some of these include: tithing of herbs (Mt. 23:23; cf. Maaserot 4.5, grace at meals (Mk. 6:41; 8:6), blessings over wine, and the recitation of the Hallel Psalms at the Passover seder (Mk. 14:22-23,26).

From an article of Menorah Ministries "Jesus through Jewish Eyes:

A Rabbi examines the life and teachings of Jesus"

by Rabbi John Fischer, Ph.D. Th.D. http://menorahministries.com/Scriptorium/JesusThruJewishEyes.htm 


See also "Yeshua and Halakah: Which Direction?"

by John Fischer, Ph.D., Th.D.




"In fact, even the Sermon on the Mount, often viewed as the essence and epitome of Yeshua's teaching, reflects concepts familiar to the Jews of his day and consistent with rabbinic teaching.  To begin with, it is quite similar in style.  Much of the sermon consists of illustrations of the proper understanding of the Law, or Torah, spelling out its wider implications and describing its broader principles.  Many of the illustrations he used were common to the "rabbis" of his day, and the whole is carried out in the style of a midrash - an interpretive supplementing of Scripture - much as is exemplified in the Oral Torah which later became the Talmud.  Much like Yeshua these teachers felt that the morally sensitive must go beyond mere conformity to the Torah (cf. Baba Mezia 88a; Mekilta on Ex. 18:20).

B.Z. Bokser. p 194. 

http://menorahministries.com/Scriptorium/JesusThruJewishEyes.htm  www.lcje.net/papers/2000/LCJE-Fisher.pdf



"This relationship to the traditions and practices of his day prompted David Flusser to write in the Encyclopedia Judaica: (Vol. 10, p. 14) .the Gospels provide sufficient evidence to the effect that Jesus dit not oppose any prescription of the written or oral Mosaic Law."

From an article of Menorah Ministries

"Jesus through Jewish Eyes: A Rabbi examines the life and teachings of Jesus"

by Rabbi John Fischer, Ph.D. Th.D. http://menorahministries.com/Scriptorium/JesusThruJewishEyes.htm



"Often his  (Jesus') statements beginning with "but I say" are put forward as evidence for his setting aside the Torah.  But, these statements appear to function more as an unfolding of the deeper, fuller meaning of the Torah, rather than as a sweeping away. (David Daube, "The Testament and Rabbinic Judaism", p. 60) In fact, when compared with the traditions which serve as the foundations of the Oral Torah in classical Judaism, "the interpretations [Jesus gives are] . compatible with the structure of the Oral Torah and with the method by which its provisions were drawn from the written text."

B.Z. Bokser,

"Judaism and the Christian Predicament." p. 194.)




"We have noted that the teachings of Jesus . are expressive of the method and substance of the Oral Torah as developed by the great masters of rabbinic Judaism.  If, in some details, Jesus hewed an independent line, this was normal in rabbinic Judaism, which allowed a wide latitude for individual teachers to think independently. If, in some instances, his views might have aroused opposition from contemporary teachers, this too, was a normal phenomenon in Judaism. The debates between the School of Shammai and the School of Hillel on the interpretation of the tradition and its application to contemporary life were sometimes fiercely acrimonious, but there was never any doubt that both were legitimate lines for the exposition of Judaism."

B.Z. Bokser,

"Judaism and the Christian Predicament", p. 206)




"In effect, Yeshua built a "fence around the Law" - as indicated by the Aramaic and Hebrew underlying "fulfill" - much as the earlier sages cited by the Talmud did (Pirke Avot 1.2). And, his fence is remarkably similar to that of the sages."

See Lachs; Montefiore; Finkel; G. Friedlander,

"The Jewish sources of the Sermon on the Mount",

Pinhas Lapide, "The Sermon on the Mount.")




"The rabbinic sources . preserve evidence of an earlier stage which gave birth to the Testament concepts and motifs . Thus the specific character of rabbinic literature not only permits us, but even obligates us to include post-Christian rabbinic sources as an inseparable part of the investigation of the Jewish roots of Christianity."

Hebrew University scholar, David Flusser,

"Judaism and the Origins of Christianity, pp xiii-xv.




"Jesus embraced the Torah of Moses; he came not to end it but to fulfill it (Matt. 5:17) - to carry its teachings forward.  Further, to those who came to him seeking eternal life, he held it up as the essential teaching to be observed (Luke 10:25-28). Despite Jesus' conflict with some interpreters of his day, both Jewish and Christian scholars see him as one who honored and followed the Law. When Jesus proclaims the coming rule of God, he speaks nowhere in detail about the inner character of this rule. He does not need to because that has already been described in the Old Testament and spoken of in Judaism."

Frederick Holmgren,

Research Professor of Old Testament at a Chicago seminary, 

From "Origins of our Faith" - by Rick Richardson. Page  31  



"Christian scholars have assumed from certain passages in the Gospels that he wished to give a new Torah to take the place of the Torah of Moses.  How could he then have said explicitly that he came only to fulfill it? But it is as I have said earlier - that the writers of the Gospel never meant to say that the Nazarene came to abolish Judaism, but only that he came to establish a religion for the Gentiles from that time onward.  Nor was it new, but actually ancient; they being the Seven Commandments of the Sons of Noah, which were forgotten.  The Apostles of the Nazarene then established them anew.  However, those born as Jews, or circumcised as converts to Judaism; one law shall be to him that is home-born, and unto the strangers are obligated to observe all commandments of the Torah without exception. ... There are also found among us foolish scholars who know not their right from their left in the Written and Oral Torah and cause the people to err with their pompous pronouncements.  But there are true scholars among the Christians, just as there are the chosen few among Torah scholars; and there are few of the truly great by doing away with idolatry and removing the images from their midst. ...If certain Christians who consider themselves scholars would understand these secrets, who believe that they are commanded to abolish the Torah of Moses from the seed of Israel, they would not engage in such foolishness.  The people listen to their self-conceived words, something which was never intended by the writers of the Gospels.  Quite the opposite, they have written clearly that they intended the contrary.  Because of these errant scholars, hatred has increased towards the Jews who are blameless of any guilt and proceed innocently to observe their Torah with all their hearts, imbued with the fear of G-d. They should instead bring their people to love the ancient Children of Israel who remain loyal to their G-d, as indeed commanded to Christians by their original teachers.  ...You, members of the Christian faith, how good and pleasant it might be if you will observe that which was commanded to you by your first teachers; how wonderful is your share if you will assist the Jews in the observance of their Torah.  You will truly receive reward as if you had fulfilled it yourselves - for the one who helps others to observe is greater than one who observes but does not help others to do so - even though you only observe the Seven Commandments."

"Rabbi Jacob Emden meets Jesus the Nazarene (Yahshua haNotzri)"

by Robert D. Mock. MD. http://biblesearchers.com/yahshua/beithillel/SederOlamRabbahVesuta.shtml



"Rabbi Falk was an orthodox Jewish rabbi who in his book, "Jesus the Pharisee, A New Look at the Jewishness of Jesus," is recognized as the second attempt by a rabbinic scholar to demonstrate that "Jesus of Nazareth consistently upheld the views of the rabbis of the School of Hillel, and that all his criticism was directed at the School of Shammai and their followers." ... Rabbi Harvey Falk argues that Jesus the Nazarene made a serious charge against the Pharisees about the year 30CE when He was in the temple during His last Passover that was in direct reference to the conflict between the rabbinic schools of Hillel and Shammai and resulted in the death of many of the disciples of Hillel the Elder.  Matthew 23:29-30 - "Woe to you, scribes and Pharisees, hypocrites! Because you build the tombs of the prophets and adorn the monuments of the righteous and say, 'If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.' Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets."   . The question we have to ask, is this testimony of the serious charge against the Pharisees of the House of Shammai by Jersus the Nazarene only found in the Gospels written by the hand of His disciples?  This quotation is found not only in the Gospel testimony but is also found in the Talmud: Sukkah 28A, Bava Batra 134A and Sanhedrin 11A - "We would never have joined in shedding the blood of the prophets, had we lived in our fathers' day."

"Rabbi Harvey Falk mets Jesus the Nazarene"

by Robert D. Mock. MD. 




"Jews who read the Christian bible 1700 years ago, or at least heard the old tales before they were written, 1900 years ago, knew of Hebraic as well as Talmudic law. Most Christian theologians did as well. A modern average Christian is clueless to Hebraic and Talmudic law when reading the texts and this has lead to some awful conclusions about Jews, whose rabbis, via the Talmud, changed our religion from a cult involving priests and animal sacrifices to one involving prayer and mitzvoth.  Frankly, so are many Jews today, who are mired in Hebrewism, lost from Judaism as taught in the Talmud, and need Jewish Renewal, and Jewish Spiritual Renewal, to understand.  . I am one of these transdenominational Rabbis that looks at the Christian bible in many parts as cliff notes to our Talmud and Torah, except no one is giving credit to the sages who originally quoted as rabbis are supposed to do. (E.g: In teaching, a rabbi respectful of his teachers, would say: "Let your Yes be Yes and your No be No, as Rabbi Abaye taught." (Matthew 5:34-37)." 

 "Talmudic Rabbis in the Gospels: Gamliel: Jesus and the Oral Law"

by Rabbi Arthur Segal.




"It cannot be overemphasized, that the key to an understanding of the New Testament is a fluent knowledge of Hebrew and an intimate acquaintance with Jewish history, culture, and Rabbinic Literature.(p. 16) . Jesus was thoroughly versed in the written and oral law.he followed rabbinic custom and taught in parables, often using "king parables. (p. 49)

 "Understanding the difficult words of Jesus"

by David Bivin Roy Bizzard Jr





"These two sections of Scripture (Matthew 5 and 24) give us a consistent picture of the teaching of Yeshua regarding the Torah.  His message is that the Torah is valid and is to be respected and observed. In fact, such a conclusions is held by a growing number of Jewish and Christian scholars. In his work Jesus and Early Judaism, Dr. Fischer noted eight outstanding scholars who believe in the Torah observance of Yeshua.  These include Jewish scholars David Flusser, Jules Isaac, Shmuel Safrai, and Pinchas Lapide; Christian sholars Robert Lindsey, David Bivin, and BradYoung assert the same.  It is heartening to note that in our day, both Jewish and Christian scholars clearly see that Yeshua observed the Torah."

"They loved the Torah"

by David Friedman, Ph.D. p. 32.



"Jesus of Nazareth.was a product of Palestine alone, a product of Judaism unaffected by any foreign admixture. There were many Gentiles in Galilee, but Jesus was in no way influenced by them. In His days, Galilee was the stronghold of the most enthusiastic Jewish patriotism. Without any exception He is wholly explainable by the Scriptural and Pharisaic Judaism of His time.

Jesus was a Jew and a Jew He remained until His last breath. His one idea was to implant within His nation the idea of the coming of the Messiah and by repentance and good works, hasten the "end".

In all this Jesus is the most Jewish of Jews.more Jewish even than Hillel.

From the standpoint of general humanity, He is, indeed, "a light to the Gentiles." His disciples have raised the lighted torch of the Law of Israel.among the heathen of the four quarters of the world. No Jew can, therefore, overlook the value of Jesus and His teaching from the point of view of universal history. This was a fact neither Maimonides nor Yehuda ha-Levi (medieval Jewish scholars) ignored." - 

"The Jewish and the Christian Messiah"

by Joseph Klausner.




"Jesus is a genuine Jewish personality, all his struggles and works, his bearing and feeling, his speech and silence, bear the stamp of a Jewish style, the mark of a Jewish idealism, of the best that was and is in Judaism. He was a Jew among Jews."

Rabbi Leo Baeck, the religious leader of German Jewry.

Quoted by Shalom Ben-Chorin in "The Image of Jesus in Modern Judaism,"

Journal of Ecumenical Studies 11, no.3 (summer 1974), 408. www.jewandgentile.org/article/MostImportantJewOfAll.htm



"Jesus has become the most popular, the most studied, the most influential figure in the religious history of mankind.... No sensible Jew can be indifferent to the fact that a Jew should have had such a tremendous part in the religious education and direction of the human race....

"Who can compute all that Jesus has meant to humanity? The love he has inspired, the solace he has given, the good he has engendered, the hope and joy he has kindled - all that is unequalled in human history.... The Jew cannot help glorying in what Jesus has meant to the world; nor can he help hoping that Jesus may yet serve as a bond between Jew and Christian, once his teaching is better known and the bane of misunderstanding at last is removed from his words and his ideal."

Rabbi H. Enelow, past pres. of the Central Conference of American Rabbis.

Author. "Hyman Enelow, A Jewish View of Jesus"

 (New York: Macmillan, 1920), 4-5. Reprinted by Bloch Publishing Co., NY.




"Neither Christian protest nor Jewish lamentation can annul the fact that Jesus was a Jew, an Hebrew of the Hebrews. Surely it is not wholly unfit that Jesus be reclaimed by those who have never unitedly nor organizedly denied him, though oft denied by his followers; that Jesus should not be so much appropriated by us as assigned to the place in Jewish life and Jewish history which is rightfully his own. Jesus was not only a Jew but he was the Jew, the Jew of Jews.... In that day when history shall be written in the light of truth, the people of Israel will be known not as Christ-killers, but as Christ-bearers; not as God-slayers, but as the God-bringers to the world."

Rabbi Stephen S. Wise,

Zionist leader and founder of the Jewish Institute of Religion.

Taken from an article written by Stephen S. Wise,

"The Life and Teaching of Jesus the Jew," in The Outlook, June 7, 1913. www.jewandgentile.org/article/MostImportantJewOfAll.htm




"Jesus was utterly true to the Torah, as I myself hope to be. I even suspect that Jesus was even more true to the Torah than I, an Orthodox Jew."

"I accept the resurrection of Easter Sunday not as an invention of the community of disciples, but as a historical event.... I believe that the Christ event leads to a way of salvation which God has opened up in order to bring the Gentile world into the community of God's Israel."

Dr. Pinchas Lapide,

Orthodox scholar.

Reprinted from "The Resurrection of Jesus"

by Pinchas Lapide,

Copywright 1983, Augsburg Publishing House." www.jewandgentile.org/article/MostImportantJewOfAll.htm



"Jesus asked us to repent and to return to God. If for a Jew, it is not difficult to understand Jesus' message, it is imperative for Christians today to accept it.. If Jewish scholarship could only rediscover Jesus for the Jew, as well as for our Christian brethren, our work will not be in vain."

Prof. David Flusser.

From an article "The Enormity of His Life .. Speaks to Us Today".  www.jewandgentile.org/article/EnormityOfHisLife.htm



"Yeshua appears to follow the halachah of the Sages in spite of the fact that such traditions are not explicitly stated in the Written Torah."

From an article "Why Nehemia Gordon is Wrong About Matthew 23:3"

by Tim Hegg.




"[Jesus] felt within himself the call to save the lost sheep of the house of Israel ... He, by word and example, raised the sinner and the publican, and filled the hearts of those poor, neglected, thoughtless beings with the love of' God transforming them into dutiful children of their Heavenly Father. He animated them with his own piety and fervor, and improved their conduct by the hope he gave them of being able to enter the kingdom of heaven."

 Heinrich Graetz, Historian

From an article "What Jews say about Jesus"




"Most portrayers of the life of Jesus neglect to point out Jesus is in every characteristic a genuinely Jewish character: that a Man like Him could have grown only in the soil of Judaism, only there and nowhere else.  Jesus is a genuine Jewish personality, all His struggles and works, His bearing and feeling, His speech and silence, bear the tamp of a Jewish style, the mark of Jewish idealism, of the best that was and is in Judaism, but which then existed only in Judaism.  He was a Jew among Jews:

From no other people could a Man like Him have come forth

And in no other people could a Man like Him work;

In no other people could He have found the apostles who believed in Him."

From an article "Jesus is a Genuine Jewish Personality"

Quote by Leo Baeck,

Harnack Vorlesungen über das Wesen des Christentums, Breslau: n.p. 1902. 

The above excerpt is quoted by Shalom Ben-Chorin in "The Image of Jesus in Modern Judaism," Journal of Ecumenical Studies 11, no. 3, Summer, 1974: 408. www.jewandgentile.org/article/JesusGenuineJewish.htm



"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 sheet is a little 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." 


"Complete and Unabridged Transcript of Rabbi Simcha Pearlmutter's 9-Part YouTube Video" Part Two 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, and a concept which, Mashiach is not only a total Jewish concept, but it embraces the entire Torah, that concept, because the Talmud 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's 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, 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, 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."


"Complete and Unabridged Transcript of Rabbi Simcha Pearlmutter's 9-Part YouTube Video." Part Three 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.

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!"


"Complete and Unabridged Transcript of Rabbi Simcha Pearlmutter's 9-Part YouTube Video." Part Four of Nine.





"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.


" Complete and Unabridged Transcript of Rabbi Simcha Pearlmutter's 9-Part YouTube Video." Part Seven 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.""

"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!"


"Complete and Unabridged Transcript of Rabbi Simcha Pearlmutter's 9-Part YouTube Video." Part Nine of Nine.





Grand nephew and disciple of the Vilna Gaon


Commentary in brackets in blue is done by the editor.

Based on the Gaon's teachings and named "The Voice of the Turtledove" (from Shir HaShirim -  Song of Songs). The text by Rabbi Hillel was written in the late 18th century when the Gaon was still alive. Among other things, it describes and analyzes "the footsteps of Mashiach" (as expounded by the Gaon in 999 places in the Torah).

Full version of the book available at



"Throughout the text we see the Gaon's theme that we have to make a distinction between Mashiach ben Yosef and Mashiach ben David. Similarly, he refers to two types of Geulah (Redemption). The first started at a time during which we are witnesses to the conquest of the land of Israel, the ingathering of the exiles, the rebuilding of Jerusalem, the removal of the spirit of tumah (Tumah = unclean, in the sense of mortality or finitude, that which withers away), and impurity from the land and people, the large scale cultivation of the land, etc." From the Introduction to "KolHaTor" book

"As for the second Geulah (in the time of Mashiach ben David), the Gaon, along with other master m'kubalim (the Hebrew word for Kabbalists, meaning "those who received"), asserted that there will be great wars on both in the physical and metaphysical planes between the Jews and other nations, as well as internally between Jews and "Jews" who are part of the Erev Rav (the "Mixed multitude").


From the Introduction to "KolHaTor" book





Quotes from Chapter 1:

"Our mission, the mission of the great Gaon, light of Mashiach ben Yosef, with regard to the final generation, is as follows: "According to Rabbi Eliyahu, all the steps, all the rules and details concerning the period from the beginning of the Redemption until its conclusion, which include the ingathering of exiles and settlement of the Holy Land - all these are the assignment of the first Mashiach, Mashiach ben Yosef.  They derive from the left side, that is, from the quality of Din (Judgement), which prevails when the awakening starts from below, naturally, as occurred at the time of the Second Temple, during the reign of Cyrus.  Later on, the redemption will be completed with the quality of Chesed (i.e., Lovingkindness) on the  right side, with Mashiach ben David.""

"According to the Gaon, all the work involved in gathering in the exiles, building Jerusalem and broadening the settlement of the land of Israel so that the Shechina (the radiance in which G-d's immanent presence in the midst of his people espescially in the Temple, is visibly manifested, the divine presence itself as contrasted with the divine transcendence, from the Hebrew word  "shakhan" to dwell)  will return to it, all the principles of the work and all the major and minor details are connected to the mission and role of the first Mashiach, Mashiach ben Yosef." (Chapter 1 no. 2.)

"The general mission of Mashiach ben Yosef is three-fold: revelation of the mysteries in the Torah, ingathering of the exiles, and removal of the unclean spirit from the land.  The ingathering of exiles encompasses three tasks: building Jerusalem, gathering in the exiles, and fulfilling the commandments dependent on the Land." (Chapter 1 no. 6.)

"[e].  escapees [refugees] in Zion.  The fifth principle is that [Joel 3:5] "for in Mount Zion and in Jerusalem there will be those who escape, ...  and among the remnant, those whom the Lord will call." Since according to Midrash Tanchuma (Midrash Tanhuma is the name given to three different collections of Pentateuch "tellings" two are extant, while the third is known only through citations. These midrashim, although bearing the name of R. Tanhuma, must not be regarded as having been written or edited by him. They were so named merely because they consist partly of homilies originating with him (this being indicated by the introductory formula "Thus began R. Tan?uma" or "Thus preached R. Tan?uma") and partly of homilies by haggadic teachers who followed the style of R. Tan?uma. It is possible that R. Tan?uma himself preserved his homilies, and that his collection was used by the editors of the midrash. The three collections were edited at different times. http://en.wikipedia.org/wiki/Tanchuma. As a method: Midrash is a particular way of reading and interpreting a biblical verse. Thus we may say that the ancient rabbis provided Midrash to the Tanach.), Zion is in the line of Mashiach Ben Yosef, whatever befell Yosef, befell Zion.  The Gaon said that this is hinted at also in the word "among the remnant" which in gematria equals  "Mashiach ben Joseph" [566], by means of whom, according to the Gaon, the ingathering of the exiles will be accomplished.  As the number of ingathered increases, so the Sitra Achra (he who has control over the desert) will increase its strength.  Then another prosecutor will be added, against those who do not strengthen the ingathering of exiles after the beginning of the Redemption has started with the ingathering, for then in "Zion and in Jerusalem there will be those who escape, ...  and among the remnant ...  ." A word to the wise is sufficient." (Chapter 1 no. 10.)

"[f].  Torah from Zion.  "for from Zion will the Torah come forth" [Isa.  2:3].  This refers to the revelation of the secrets of the Torah, whose principal source is Zion and Jerusalem.  The Gaon wrote much about the fact that the redemption depends on learning Kabbalism, for thus the teachings of our righteous Mashiach will be revealed gradually, which means the teachings the Tora of Eretz Israel (which is the the Jerusalem Talmud).  This is revealed in the words "and the gold of the land is good" [Gen.  2:12]." (Chapter 1 no. 11.)

"[g].   Tsofnat Paneach (Decipherer of Secrets).  At the beginning of the redemption when "it is the time to favor her" [Ps.  102:14], which will occur through Mashiach of the beginning of the Redemption, then hints in the Torah and in the works of our Sages of blessed memory will begin to be revealed.  Thereby, people will begin to understand the ways of the beginning of the Redemption and the footsteps of the Mashiach hinted at in the words, "designated deeds, times and emissaries, " as is written: "the buds were seen on the land, the songbird's time has arrived, and the voice of the turtle-dove is heard in our land" [Song 2:12].  Also, according to the command, "make straight in the desert a highway for our God" [Isa.  40:3]." (Chapter 1 no. 12.)

Quotes from Chapter 2:

            "Visualize Zion, the city of our designated time

Your eyes will see Jerusalem a tranquil habitation.  To visualize the pleasantness of the Lord and seek deep understanding in His Temple,

Teachings of "Efraim My firstborn, " height of his activity. 

Contents :

It is a commandment and manifold obligation for every man of Israel, for all those engaged in gathering in the exiles, certainly for anyone who bears any responsibility whatsoever in administering public affairs in the Holy Land, even more so anyone engaged in settlement of the Holy Land--all of them must learn to know and understand well, profoundly, and completely, all 156 aspects and characteristics of the Mashiach of the beginning of the Redemption, Mashiach ben Yosef, through whom the ingathering of the exiles will occur as part of the beginning of the Redemption when the awakening comes from below.

Below are the 156 aspects and characteristics of Mashiach ben Yosef, which include all the appellations and the good qualities involved in the beginning of the Redemption.  The number 156 is significant because in gematira the value of  "Yosef" is 156, and so is the value of "Zion." Both Yosef and Zion are in sefirat Yesod (Dimension of the Foundation).  According to the Midrash (Tanchuma, end of parsha "Vayegash"), whatever happened to Yosef, happened to Zion."  Yosef, according to Rabbinic interpretation, his experiences after he was sold by his brothers, his life in Egypt and the reconciliation with his brothers (the sons of Jacob) all represent the exile and the Return and Reconciliation of the 10 Lost Tribes of Israel - much indeed has been written on this topic.

"Joel 3:5) "among the remnant whom the Lord calls" -- The term 'remnant' refers to Mashiach ben Yosef.  In gematria both equal 566.  In the verse quoted it states: "And it will be that whoever calls on the name of the Lord will escape, for in Mount Zion and in Jerusalem there will be refuge, and among the remnant whom the Lord calls."" (Chapter 2 no. 20.)

"(Song 2:12) "the buds were seen in the land, the songbird's time has arrived, and the voice of the turtle-dove is heard in our land" -- This refers to designated missions, designated times and designated people.  The buds are the designated missions, that is, the footsteps of the Mashiach.  The songbird's time has arrived: these are the designated times, that is, the ends and the times of remembrance.  The voice of the songbird is heard: that is, the designated people, the special messengers.  All of these are included in the mission of the first Mashiach." (Chapter 2 no. 38.)  Judaism recognizes two Messiahs:  Messiah ben Yosef, who will die, and Messiah ben David - the Ruling King when He comes at the time of the Redemption.  Please consult Jewish and Rabbinical literature on the concept of the two Messiahs - also by searching this term in a Web Search Engine like Google.

"(Gen.  42:8) Yosef recognized his brothers, but they did not recognize him -- This is one of the traits of Yosef not only in his own generation, but in every generation, i.e., that Mashiach ben Yosef recognizes his brothers, but they do not recognize him.  This is the work of Satan, who hides the characteristics of Mashiach ben Yosef so that the footsteps of the Mashiach are not recognized and are even belittled because of our many sins.  Otherwise, our troubles would already have ended.  Were Israel to recognize Yosef, that is, the footsteps of ben Yosef the Mashiach which is the ingathering of the exiles etc., then we would already have been redeemed with a complete redemption." (Chapter 2 no. 39.)

""the unification of Yesod (Foundation) and Malchut (Kingdom) " -- This is one of the principal missions of Mashiach ben Yosef: to unify heaven and earth, to unify the two meshichim,  which means the tree of Yosef with the tree of Judah during the awakening from below with the joining of Jerusalem above with Jerusalem below by a rebuilt Jerusalem.  Then it will be like a city that is united together (Ps.  122:3)."

"(Ps.  110:6) He will judge the nations filled with corpses -- The entire Psalm, beginning with "Sit on my right" was said about Mashiach ben Yosef." (Chapter 2. no. 61.)

"(Isa.  40:3) "make a straight path in the desert" -- The initial letters of these words from left to right hint at Mashiach ben Yosef.  As is known, all the activities concerned with preparing the way and paving the road for the Redemption are part of the mission of Mashiach ben Yosef.  "in the desert" hints at the revealed end; they are equal in gematria [279]." (Chapter 2. no. 64.)

"(Ps.  102:14) "for it is the time to favor her" -- The Psalm also states: "You will have mercy on Zion." All matters of mercy and comfort for Zion are part of the mission of Mashiach ben Yosef, and this is hinted at in the gematria of the words which equal [643]." (Chapter 2. no. 66.)

"(Gen.  49:24) "by the hand of the Mighty Power of Jacob; from there he became the shepherd, the stone of Israel" -- This is the blessing of Yosef with regard to the existence of Mashiach ben Yosef." (Chapter 2 no. 77.)

"A fountain of salvation.  -- This is in line with joy according to our Sages (Succah 48), and refers to Mashiach ben Yosef.  So in gematria equals Mashiach ben Yosef [566]." (Chapter 2 no. 79.)

 "(Gen.  49:10) "nor a lawgiver from among his descendants" -- In the line of Yesod this is said about Mashiach ben Yosef." (Chapter 2 no. 80.)

"(Isa.  52:7) "he announces salvation" -- In that chapter, we find the words "the footsteps of the herald," which refer to both meshichim.  But the verse, "he announces salvation," is written in the singular form, because it refers to Mashiach ben Yosef.  This is so, because whenever salvation during the footsteps of Mashiach appears, it refers to the mission of Joshua bin Nun and the mission of Mashiach ben Yosef.  This is explained by the Gaon in his commentary on the verse "I will bear the cup of salvation.""(Chapter 2 no. 81)

""brings a redeemer" -- This is the mission of Mashiach ben Yosef.  Redemption is in the sefira Yesod, which is hinted at in the gematria of the word." (Chapter 2 no. 84.)

"(Ez.  37:19) the wood of Yosef -- This refers to Mashiach ben Yosef for the entire Redemption depends on the unification of the two pieces of wood: the wood of Yosef and the wood of Judah (as it states in this chapter).  They are the two meshichim: Mashiach ben Yosef and Mashiach ben David, who at first, i.e., when the Redemption starts naturally from below, will be separate individuals in "your hand" [Ez.  37:17].  Afterwards, they will become one in "My hand" [Ez.  37:19], the hand of God--that is, miraculously, with the help of the clouds from Heaven." (Chapter 2 no. 101.)

"(Gen.  41:45) Tsofnat Paneach "one who explains what is hidden" -- This was said about Yosef, and it is one of the missions of Mashiach ben Yosef that in every generation he explains the hints in the Torah, especially as the footsteps of the Mashiach come nearer, as is known." (Chapter 2 no. 122.) 

"(Isa.  1:27) "Zion will be redeemed through justice and those who return to her through righteousness" -- Zion is the light of Yosef as is known: whatever occurred to Yosef, occurred

to Zion.  Wherever the term redeem [or ransom] is used, it is in the line of the first Mashiach.  As the Gaon hinted: in gematria, equals [920].  This is explained above (#118) on the aspect "the redeemed of the Lord will return."" (Chapter 2 no. 124.)

""a righteous sprout" -- in the verse  (Jer.  23:5) "I will raise a righteous sprout from David." A righteous sprout refers to the first mashiach, Mashiach ben Yosef." (Chapter 2 no. 125.)

"Zion   (Jer.  31 [Jer.  30:17]) "Zion, I will heal you of your wounds" -- The healing of Zion is in the line of Mashiach ben Yosef, as in the sentence, "An emissary of the faithful brings healing" which is quoted above.  Likewise, "who heals all your ailments" [Ps.  103:3], "who redeems your life from the pit" [Ps.  103:4].  Similarly, we find the verse:  [Ps.  107:20] [ in gematria: 897] "he would send his word and heal them, " that is said of Mashiach ben Yosef, and in gematria equals [897]." (Chapter 2 no. 129.)

""the revealed end" -- (Sanhedrin 98; Megilla 17) on the verse (Ez.  36:8) "you, mountains of Israel, will give forth your branch, and bear your fruit for My people, Israel, when they are about to come." Rashi, in his commentary on this verse, writes that the revealed end will make the end of the Redemption come closer, and this is the task of the first Mashiach, for anything that prepares for the Redemption is part of the task of Mashiach ben Yosef and is called the 'revealed' end, after the 'revealed' God, and after the 'revealed' document of Anatot from the aspect of the 'revealed' world in the line of Rachel." (Chapter 2 no. 132.)

""repair of the world in the Malchut of the Almighty" -- Wherever repair is mentioned, it is part of the mission of Mashiach ben Yosef.  This is the ultimate purpose of all the work connected with the beginning of the footsteps of the Mashiach, whose main goals are as follows: to gather in the exiles, rebuild Jerusalem, remove the impure spirit from Eretz Israel, redeem Truth, sanctify the name of God, and repair the world in the Malchut of the Almighty, as is written: "with their own eyes they will see when God returns to Zion" (Isa.  52:8).  This refers to the ingathering of the exiles.  "Burst out, sing glad songs together, O ruins of Jerusalem" (Isa.  52:9).  This refers to rebuilding Jerusalem and reviving the land that has been desolate.  "God has comforted his people, he has redeemed Jerusalem" (Isa.  52:9), refers to God's redemption of Truth, for Jerusalem is called "the city of Truth" (Zach.  8:3).  "God has exposed His holy arm before all the nations" (Isa.  52:10), refers to sanctifying the name of God.  "All ends of the earth will see the salvation of our God" (Isa.  52:10), refers to repairing the world in the Malchut of the Almighty.  All of these are the mission of the mashiach of the beginning, the first Mashiach, Mashiach ben Yosef, who comes at the time of the awakening from below, and will find completion when Mashiach ben David comes, speedily in our day, Amen." (Chapter 2 no. 156.)

Quotes from Chapter 3:

"The revelation of the hints in the Torah progresses along with the progression of the footsteps of the Mashiach in our Holy Land, until all the hints in the Torah will be revealed during the last generation.  This is taught by our righteous Mashiach, because the Torah will come forth from Zion [Isa.  2:3], meaning that hidden things and secrets will be revealed, may this occur speedily in our lifetime." (Chapter 3 no. 12.)

Quotes from Chapter 6:

"The entire matter of the revealed end is the great assignment of Mashiach ben Yosef."

"What is the number necessary to begin gathering in the exiles? Even one from a city or two from a family  [Jer.  3:14]." (Chapter 6 no. 1.)

"The procedure will be gradual.  Our Sages maintained that the redemption of Israel will be like the first rays of the dawn: just as the dawn comes gradually, so will Israel's settlement come gradually, and likewise with regard to building it, etc.  The building will be accomplished even in poverty, as is written: "that God has established Zion and the poor of His people take shelter in it" (Isa.  14:32).  The building will start from even one stone: "behold I am laying a foundation stone in Zion, a tried stone, " because God wishes to put us through a severe trial, by building Zion from even a single stone, and this "will be a precious cornerstone, a secure foundation" [Isa.  28:16], etc." (Chapter 6. no. 2.)