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The Orthodox Jewish Testimony of

Yahshua HaMaschiach

(Jesus the Messiah) by the Israeli Orthodox Jewish Rabbi Simcha Pearlmutter


A Revelation of the Jewish Messiah Yeshua as Spoken by the Chazal, and the Sages of Judah


Complete and Unabridged Transcript (2009) of 9 Part YouTube Video Lectures Recorded (1992) in Israel and posted on http://www.sa-hebroots.com/

A Note by the transcript editors - 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 errors of Christianity,  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.

Conclusion - The Jewish Messiah Who was known to His contemporaries as Y'shuah,  is definitely a different Messiah compared to the Hellenistic anti-Semitic 'Jesus Christ' that the Church proclaims. Yeshua is a Torah observant Jew observing the Shabbat (Seventh-day Sabbath) and the 'Commandments of Moses'.

The Solution  - Read the Scriptures in their Hebraic context. Learn about the one Only True Covenant the Almighty made with one People and the sign of the covenant - the keeping of the Seventh day Shabbat. Investigate why true faith leads to a Torah observant lifestyle.


A Voice Crying in the Wilderness

The Testimony of Y'shuah by Jewish Orthodox Rabbi Simcha Pearlmutter


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 there must be—there must be—prophetically it is written, there must be, a voice which cries in the wilderness. In Hebrew we call that, qol she-qorei ba'midbar— “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, here we are, Jewish people who are a minority of minorities, the smallest of all people—almost the smallest of all people. We are truly a minority among minorities. Probably a good figure on that, a good percentage on that would be that of every one thousand people, two of them are Jews.  And yet—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 in the world, 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 Egypt. The second exile was Babylon, from which we actually never be 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.


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The Written and the Oral Torah