Looking at the Death of YaHuWaHsha (Jesus) from the Perspective of First Centur y Judaism.

Nineteen hundred and sixty seven years ago on April 5, 30 CE, the most cataclysm ic and action packed drama occurred in the city of Jerusalem. There on a tree, some called the almond tree of Aaron s rod , hung the body of a young Jewish rabbi. He was discipled under the teachings of Hillel the Great and Menahem the Essene, the former nasi ( President ) and av beis din ( Father of the Court ) of the Great Sanh edrin between the dates of 30 to 20 BCE. YaHuWaHsha (Jesus) was a world traveler in His youth with his great uncle, Josep h of Arimathea, that Roman Decurio in charge by the Emperor of Rome to oversee t he Saracens or Jewish miners at the Cornish tin mines in southern Britain. Joseph was also a member of the Roman Provincial Council of Judea and the esteemed Eld er who apparently sat on the hereditarial seal of David in the Great Sanhedrin i n Jerusalem. Now the greatest drama was almost over, or only just begun, as this young rabbi that had led a reformation to change the entire Jewish temple culture appeared t o be destroyed by the temple hierarchy of the House of Ananus and all their Sadd ucean kinsmen from the House of Boethus. He had sought to change the religious attitude of the brooding Pharisees of the School of Shammai into a spiritual rev ival to elevate them to the Kingdom of Elohim on earth and the throne of His Fathe r in heaven. From a human point of view, this supreme sacrifice appeared to be a futile gesture of a failed mission to carry the Good News to the Lost Sheep of t he House of Israel. Without such a mission accomplished, they could not open the gates to the Gentiles with the divine understanding about the Elohim of Creatio n, who was the Elohim of Israel. Here was the dream of that great jurist, Hillel the Great, who as the president (nasi) of the Sanhedrin, sought to bring the concept of the Almighty One of Isra el to the gentiles of the world, not just to the small remnant of the ancient Is raelites who received their covenant at Sinai. Had not this rabbi been proclaime d to be the messiah not only to the gentiles, but to all their lost tribal breth ren? Were they not offered to come into a new and reNewed covenant relationship with the Ein Sof, the Unknowable and Unseen Almighty One of Israel, through His Only Begotten Son and emissary,YaHuWaHsha Ha Maschiach (Jesus the Messiah). Did not this rabbi receive the pronouncement of the Supreme pleasure of His Fath er in heaven where in a mikvah immersion in the waters of the Jordan River, He w as baptized by John (Yohannes) the Baptizer and heard the words: Matthew 3:17 - This is My Beloved Son, in whom I am well pleased . Did not this rabbi follow the ways of Torah to the letter of the law ? Did He not preach a message that no jot nor tittle will be taken away from the Torah? Did He not also take the commands of Torah and follow them as a hasidim, fulfilling no t only the Torah to the letter of the law but beyond the letter of the law to th eir ultimate spiritual fulfillment? Matthew 5:17-18 Do not think that I came to destroy the Law (Torah) or the Prophe ts. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from th e Law (Torah) till all is fulfilled. It was His disciples (talmidim), patterned after the ancient schools of the prop hets, that fulfilled the mission of the Essenes; formed an oppositional temple h ierarchy that worshipped in the temple of Herod with a non-animal sacrificial ri tual, and created the Nazarene Sanhedrin, named after their Master, YaHuWaHsha ( Jesus) Notzri (the Nazarene). The Nazarene Sanhedrin gave governance in a mann

er that emulated the government of the Kingdom of Heaven that their Master lived, preached, and portrayed during His ministry in Galilee and Judea. Antiochus Epiphanes IV salem the Syrian Ruler who desecrated the Temple of God in Jeru

Now the angelic archons in the heavens along with the mighty seven archangels th at commanded the seven emanations of the Divine to all the created worlds, hung their heads in suspense as they watched this inter-galactic drama between the em issary of the Divine One, who sent His Son on a rescue mission to the last or th e remnant of His covenanted and chosen people. Had the Jewish people not been co-opted and were now controlled by the globalist forces of Rome (Edom) with the face of Hellenistic Greece? Had not the Maccabean defenders fought over the desecrated temple, about one hundred sixty years earl ier (40 x 4) prior to the birth of this babe destined to be their messiah? Did they not bravely fight to preserve the last vestige of Hebrew-Israeli culture fr om being destroyed by the Grecian tyrant, Antiochus Epiphanes IV? The Grecian Desecration of the Temple by Antiochus Epiphanes IV of Syria. Was it not Antiochus who sought to eradicate the last vestige of Jewish covenant ed culture (circumcision, Sabbath (Shabbat) worship and temple festival celebrat ions) and substitute it with Hellenistic culture in the city of Jerusalem? Was not this Hellenistic culture absorbed into the Roman global force that was seeki ng to control the whole world? Are not these the same shadow pictures we follow closely today as the times of tribulation progress before our eyes? This Passover Drama was ordained in the Supreme Council in Heaven before the creat ion of this orb in our solar system. While the heart of the true follower of HaS hem, the Elohim of Israel, yearns and seeks salvation, the idea of salvation is not man s idea, it is the idea of Elohim from the unfathomable depth of love for H is creation. Salvation is not an experience for man. Salvation is the door by wh ich salvation comes into the consciousness of man s life and elevates us to a high er level of experience while at the same time opening our eyes to a divine reali ty on a much deeper level. Hebrews 1:1-4 Elohim, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days (yamim acharonim) spoken to us by His Son, whom He has appointed heir of all things, through whom also H e made the worlds (olamim); who being the brightness of His glory and the expres s image (sefirot) of His Person, and upholding all things by the word of His pow er, when He had by Himself purged our sins, sat down at the right hand of the Ma jesty on high, having become so much better than the angels (heavenly Malachim), as He has by inheritance obtained a more excellent Name than they. There the mighty seven archangels that had been created in the Creation of the S pirit World now stood witness to that inter-galactic Big Bang that brought the unf athomable energies of the Divine One of the ten dimensions and ten emanations th rough the creation vortex like a divine black hole. Here, through the Tiferet o f the Sefirot, the Divine Image of the Almighty One of Israel became the funnel c loud for the creative powers of the Father. Here the ancient sages of Judah in t heir mystical merkabah journeys witnessed 0740713-R1-E002the Metatron, (YHWH Elo him) the Angel before the Presence of the Almighty One of Israel . In the seventh heaven, the other Sons of God that reigned as the Supreme Elders in the Council of the Universes (Revelation 4:4) also watched with bated breath. I t was one of their own, Adam, who lost His seat in the heavenly council by Satan (HaSatan) who was now roaming this planet earth like a roaring lion. (Job 2:6, I Peter 5:8) As HaSatan walks back and forth over the face of the earth, seekin

g to incite Elohim against those who love Him (Job 2:9), the Eyes of Adonia Elohim are roaming to and fro over the face of the earth showing Himself strong in def ense of those who are loyal to Him. (2 Chronicles 16:9) Now this lifeless figure of YaHuWaHsha (Jesus) was hanging on a mere splinter o f wood in a manner of being accursed of Elohim. (Deuteronomy 21:20-24) He was no w trapped as hostage in this three dimensional space. As the Leader of the Ange lic forces, their Supreme Commander of the Lord s Host (Joshua 5:14) hung breathle ss and silent as the planet convulsed in a global earthquake. The elemental for ces on earth shook and raged in the World of Action (Yesod) and cried out in ang er and fury. The Jewish people earlier had cried out in adoration and acclamation as the real and living Pesach Lamb rode down the street of Jerusalem like a newly arrived k ing on the back of a donkey. They shouted, Hosanna to the Son of David, Blessed is He who comes in the Name of our Master, Hosanna in the Highest! (Matthew 21:9) Now these same pilgrim followers cried and wretched in agony as they and the w hole universe witnessed the fury of the Divine over the denial by the aristocrat ic Sadducean high priestly family of the House of Ananus and the whole Sadducean House of Boethus, Camydus, Cantherus, and Phabi. They were the unworthy descen dants of their revered ancestor, Zadok, the high priest of King David. It was t hey and their adherents and accomplices, the Pharisaic disciples of the School o f Shammai who conspired in the killing the emissary and Son of HaShem ( The Name ), th ey called their Own, but rejected rather His own. It was a travesty of Jewish jurisprudence that the arrest and arraignment of YaH uWaHsha HaNotzri ( Jesus the Nazarene) even occurred. It would not be until thi s modern era after the rise of National Israel that we would see such a travesty in justice when Jewish leaders would ally themselves with Rome and turn against their own orthodox Jewish brethren.Today this has been replicated when the glob alist government of Israel selectively began marking for elimination the orthodo x rabbis who honor the Torah and decry the western economic stranglehold on the Jewish Nation of Israel. Is not this the same government that cast out the Torah observing Israeli famili es from their homes and businesses in Gaza in hopes for peace with Hamas ( violenc e in Hebrew) and the Arafat s Palestinian protges, the modern Amaleks of today? The testimony is clear that the Jewish temple leadership feared this rabbi calle d YaHuWaHsha ben Yosef (Jesus the son of Joseph). Mark 11:18, 12:12 And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching And they sought to lay hands on Him but feared the multitude for t hey knew He had spoken the parable against them. So they left and went away. Luke 22:2 Now, the Feast of Unleavened Bread drew near, which is called, Passover . And the chief priests and the scribes sought how they might kill Him, for the y feared the people. The power that Rabbi YaHuWaHsha (Jesus) wielded in Jewish religious and politic al life was phenomenal.YaHuWaHsha (Jesus) was only a potential nuisance to the S adducean temple leadership and Shammaite Pharisees as long as His mission was ke pt in the regions surrounding Galilee. Here was the nesting ground for Hashmonea n royal aspirants and the hotbed for rebel revolts against the Roman government rule. When the ministry of YaHuWaHsha (Jesus) moved into Judea and Jerusalem, He becam e a rival to the power and authority against the corrupt Sadducean aristocracy w ho held the rights to the high priestly temple authority. He boldly challenged

not the authority but the hypocrisy of the Shammaite Pharisees who set up rigid standards on how to follow the Torah, but did not follow their own standards. T hese were the same disciples who had usurped the mantle of spiritual authority i n the Land of Israel from the Pharisee disciples of the revered Hillel the Elder and Menahem the Essene. The House of Ananus had created the greatest money laundering business in the ea stern regions of the Roman Empire along the Mediterranean Sea Seaboard. It was also the most corrupt Jewish government in Jewish history as some rabbis have pr oclaimed, they descended into the 49th level of degradation, called Tuma. The v ast wealth that flowed into the Temple of Herod was totally within their hands. When YaHuWaHsha (Jesus) for the second time strode into the temple and threw out the money-changers (Matthew 21:12; Mark 11:15), the entire buying and selling o f oxen, sheep and doves halted in the temple Bazaars of Hanan. It was a politic al attack at the heart of the entire corrupt temple economic culture. The golden calf had risen again, this time not at Sinai but in the heart of the House of th e Lord. The Eriv Rav, the mixed multitude, at Sinai had again returned as Jewish leaders, pandering after their Edomite (Roman) overlords, so that the gold of th e Jews would buy them power and prestige with the Roman government. We are first introduced to a young priestly scribe, Annas, who appeared on the r eligio-political scene as the accuser of Mary s apparent conception outside of wed lock. He cast doubt on the former temple virgin as whether she had broken her vows and now deserved to be stoned to death. According to this scribe, Annas, had sh e not broken the strict rules that governed the dynastic conception of heirs app arent to the royal House of David? Had she not broken her Torah vows? By the time of YaHuWaHshas (Jesus) bar mitzvoth, if our name similarities give u s our link, this young priest called Annas had now moved unto the throne of the high priest. His family was a powerful high priestly family, the son of Seth, t he grandson of Boethus, of the House of Zadok, the high priest of David. Annas (Ananus the Elder) became the founding father of the powerful Sadducean family t hat purchased the possession of the office of the high priest and kept it within their family for the next forty four out of sixty years. By graft, power, and influence, these families of the aristocracy bought and sold the office of the h igh priest from the Roman government. They in turn made the Office of the Procur ator in Caesarea one of the wealthiest appointed Roman authorities in the entire empire. For the next fifty years, the House of Ananus and the House of Joseph would struggle for the heart and soul of the Jewish people. In order to comprehend the significance of the historical importance of YaHuWaHs ha (Jesus), we have to understand the drawing power of His charismatic spiritual message. The most fervent followers of His resided in the southeastern corner of the city of Jerusalem on the crest of the Mount called today, Zion. Here in t he Essene Quarters was the orthodox haven called the third party of first centur y Judaism. Radical, mystical, pious, apocalyptic, and sectarian, the Essenes hav e always remained a mystery. The Essenes for centuries truly had been an enigma. They were cloistered in rec lusive communes from Damascus to Qumran along the Dead Sea, upwards to Galilee a nd down into Egypt. The messianic vision in first century Judaism was driven by the apocalyptic dreams of the Essene mystics. The Essene Quarter in Jerusalem also had its own gate so that purity laws of cle anliness could be kept to its fullest details. The guardians of the Essenes had the primary mission;to protect the Tomb of their forefather King David and to p rotect the sacred lineage of any Davidian heir that could be the potential futur e messiah and heir to the throne of David. Yahusha was one of those Davidian hei rs whom the Essenes guarded with watchful eyes.

Is it of any wonder that the site for the beginning festivities of the Passover for Yahusha and his disciples (Talmidin) was selected under such mysterious circ umstances? They were to watch for a male water carrier who would lead them to the secret and sacred spot later called the House with the Upper Room. Here is the first clue; in first century Judea, it was unusual for a man to carry a water j ug. As the disciples were being shown to the upper terrace where they would celebrat e, they scattered so as not to be noticed, for this event was kept in strict sec recy and known to only a selected few. In the tradition of the Jewish Pesach fe stival, that morning, Simon bar Jonah (Simon Peter), Yohannes (John), and Yacov (James) went to the temple bazaars to purchase a lamb. Nowhere was the Rabbi to be found. Then they, with the other disciples along with thousands of Jewish pi lgrims, streamed into the Upper City with their lambs and kids, in haste to fulf ill the commands of the Lord. There they entered the Temple of Herod and went t o the court of Israel. Up the fifteen steps to the Nicanor Gate, and through th e large opened bronze Hekel doors they could see the temple trumpeters blowing t heir silver trumpets in proclamation that the time for the slaughtering of the l ambs had come. Beyond the Nicanor Gate, in the court of the Priests, a great fi re was burning on the Great Altar that was erected before the Holy Place of the Temple. Behind the priests with their silver shofars irradiated by the gleaming sun, wer e two long rows of Levites, dressed in shimmering white linen garments. These t wo rows went from the place of sacrifice in the court of women to the Great Alta r and back. As permission was granted, the pilgrims entered with their sacrific e, two by two, and were ushered to the other side of the court of women to perfo rm their sacrifice. Two of the disciples, Peter with the lamb, and John, carryi ng the knife, approached the place of sacrificial block. In route, they walked pass the long rows of Levites that were passing, hand to hand, golden beakers th at were broad at the mouth and narrow at the rim. As Peter laid his lamb on the sacrificial block, the priest quickly slit the vessels of the neck. One drop o f blood fell into the golden beaker. The rest of the blood drained through a ho le in the sacrificing block down the drains lined with lead from the Mendip mine s in Corwall, England to the garden district below the temple. Then the golden b eaker was passed, from Levite to Levite, until it reached the officiating Priest standing before the altar, who sprinkled it on the great fire. When finished, t he golden beaker was sent down a second row of Levites back to the place of sacr ifice. Yohannes, now with the lamb, wrapped in a sheet, resting on his shoulder with Si mon bar Jonah behind, left the court of the Priests and walked down the three st eps to the court of Israel. In route, they passed by musical ensembles of pries ts with hand harps, timbrels, and flutes raising their voices in adoration to th e Almighty One of Israel as the blood of the lambs was sprinkled on the great al tar. Below in the court of men, the rest of the disciples of Rabbi Yahusha, bow ing their heads in worship and adoration singing, Hallelujah, praise ye the Lord, praise Him, His servants, praise the name of the Master in antiphonal rhythm wit h other pilgrims singing, Praised be the name of the Lord from this day for ever and ever. Following the narrow streets of the Lower City, they went to the Mount called Zion. There they found the unknown man posing as a watercarrier. With a sign of recognition, separately, they entered unnoticed, one by one, into the h ouse with the upper terrace, prepared to cook the young lamb on the three legged stove while enjoying the beautiful vistas of the entire city. Another unusual event was occurring. As strange as it may seem, the entire terr ace of celebration was fully prepared for its noble guest and disciples. In sec recy, with no one else was in attendance, the disciples were to spend the aftern oon in celebration with their Master. When the Master actually arrived, the his

torical story is untold. How He arrived, or when where He came from, will also be left untold. What is known, YaHuWaHsha (Jesus) was a hunted man. The temple rulers with their hired servants and spies were on the lookout for the Rabbi of Galilee that the high priest had warned with a veiled threat. John 11:47-54 (parts) Then the chief priests and the Pharisees gathered a council and said, What shall we do? For this Man works many signs. If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation. And one of them, Caiphas, being the high priest that year, said to them, You know nothing at all, nor do you consider that it is exped ient for us that one man should die for the people, and not that the whole natio n should perish. Now this he did not say on his own authority; but being high priest that prophesied that YaHuWaHsha (Jesus) would die for the nation and that He ather together in one the children of Elohim who were scattered abroad. rom that day on, they plotted to put Him to death. Therefore YaHuWaHsha no longer walked openly among the Jews year he would g Then, f (Jesus)

Hidden in the guarded section of the Essene District, the Master plus His twelve , ascended up a shielded flight of steps that led to an upper terrace, in accust om to the building styles of the region. Over the terrace was a canopy of thin bamboo rushes with a tapestry of dried out palm leaves forming a canopy of prote ction from the elements of the sun and rain, and a protective panoramic view of the city of holy city of Jerusalem. The temple was to the northwest. The walls o f the city were to the south and east. The palace of Herod and the praetorium o f the Romans was to the north and northwest. The palace of the High Priest was n earby, outside the Essene Quarters, to the west on the slopes looking down upon the Kidron Valley below. From there, an elevated walkway went from the palace a nd the homes of elite to the temple complex, to shield the aristocracy from the masses of peasant rabble below. Here Yahusha would be in protective custody of the guardians of the Tomb of David, and shielded from the eyes of any prying onl ookers below. Upon the patio terrace, preparations had been made by a third party of unknown s ecret followers of Yahusha. Silk tapestries and curtains were hung over and shi elded the patio fence. Towards one end of the terrace, a canopy was erected whe re beneath a couch was placed for the Master with reed matting as places to sit for the twelve disciples. Planks of wood on risers formed a low table that was overlaid with fine coverings. Vessels for food, earthenware cups for drinking a nd according to tradition an alabaster vessel as a gift from His uncle, Joseph o f Arimathea were strategically placed on the table. Specially prepared fresh unl eavened matzot was laying on earthenware pottery with greens and herbs to dress the meal along with baskets of fruit. Bowls of water were carefully placed for the ceremonial washing of the hands. Earthenware basins with amphors of water w ere placed nearby for the washing of the dusty feet. Delicate spices were sprink led on the napkins and handkerchiefs. Incense was lit in a covered dish, nearby to the Rabbi s couch. The lamps were trimmed with oil. All was carefully prepare d in loving attention to exact and specific details by what we can only suspect to have been the disciples of Nicodemus and the servants of Joseph of Arimathea. Was the Last Supper a Pesach Meal? According to one scholar, the Last Supper was not a Pesach meal for its non-halakh ic Torah atmosphere, during the meal, precluded such a fact. There was no Korba n lamb that was eaten and the bread was sopped during the meal which suggested tha t it was leavened bread. John 13:26 YaHuWaHsha (Jesus) answered, It is he to whom I shall give a piece of br ead when I have dipped it. And having dipped the bread, He gave it to Judas Isca

riot, the son of Simon. This may have been a preparatory meal for the Passover to plan for the Passover celebration. It would truly become the last supper that Jesus ate with any human on this earth before returning in His glorified being. Here He lifted up only the third 3rd Passover Seder cup, the cup of redemption. He then proclaimed that the next time that He would return to this planet earth, He would share the 4th Passover Seder cup with them. At that time, they would celebrate that moment when Elohim would take us to be His own people and redeem us again into the Promise Land. When we read the Synoptic Gospels, Matthew, Mark, and Luke, it suggests that the Passover meal was the Last Supper, yet the Gospel of John states that the YaHu WaHsha (Jesus) was crucified before the Passover. Matthew 26:17 Now on the first day of the Feast of the Unleavened Bread the disci ples came to YaHuWaHsha (Jesus), saying to Him, Where do You want us to prepare f or You to eat the Passover. Mark 14:12 Now on the first day of Unleavened Bread, when they killed the Passove r lamb, His disciples said to Him, Where do You want us to go and prepare, that Y ou may eat the Passover? Luke 22:7-8 ed. Then came the Day of Unleavened Bread, when the Passover must be kill

John 13:1 Now before the Feast of the Passover, when YaHuWaHsha (Jesus) knew that His hour had come that He should depart from this world to the father, having l oved His own who were in the world, He loved them to the end. And supper being ended, the devil having already put it into the heart of Judas Iscariot, Simon s s on, to betray Him, YaHuWaHsha (Jesus), knowing that the Father had given all thi ngs into His hands, and that He had come from Elohim and was going to Elohim, ro se from the supper and laid aside His garments, took a towel and girded Himself. As our knowledge of the first century Provincia Iudaea (Province of Judah) matur es, we begin to find that the controversies of how to observe the Torah (halakha h) were as dynamic as they are today. Maybe this is one reason, Torah sages sugg est that in the days of Jesus , as it is today, the state of spiritual connection w ith the Elohim of Israel was in the lowest state of spirituality, or at the 49th level of Tuma. Halakhah (how to keep the Torah commands), though rigid, was no t universally observed by all. As such, in the days of Jesus, at least three, an d possibly four different times, the Passover Seder Seders were held. These tim es were accepted respectfully by the Sadducees, the Pharisees, the Essenes, and the Jewish pilgrims from the Galilean and the Babylonian Diaspora. The first solution, according to Kenneth F. Doig in the article titled, Doig s Bibl ical Chronology Exact Dating of the Exodus and Birth and Crucifixion of YaHuWaHs ha (Jesus) (Kenneth F. Doig, New Testament Chronology, Lewistonw, N.Y.: Edwin Mel len Press, 1990) suggests that the Jews of the Diaspora did observe two Passover s. The second solution suggests that there were two different calendars, the sun set calendar of the Pharisees and the sunrise calendar of the Sadducees. The third solution suggests that the Last Supper was held on the solar Jubilee Calendar o f the Essenes in the Synoptic Gospels and in John s account, the Last Supper was t o have held according to the lunar sunrise calendar of the Sadducee Temple calen dar. Then there was a fourth solution, that the Passover was an idiom, or a figur e of speech that included the Passover as the whole week of the Feast of Unleave ned Bread. According to John, YaHuWaHsha (Jesus) died on the cross precisely at the moment

in which, in the temple, the Passover lambs were being sacrificed. His death and the sacrifice of the lambs coincided. This means that he died on the eve of Pas sover, and that, therefore, he could not have personally celebrated the paschal supper, at least this is what it would seem YaHuWaHsha (Jesus) celebrated Passove r with his disciples probably according to the calendar of Qumran, that is to sa y, at least one day earlier -- he celebrated without a lamb, like the Qumran com munity who did not recognize the Temple of Herod and was waiting for a new templ e." He went on to suggest that YaHuWaHsha (Jesus) may have celebrated the Passover ac cording to the solar calendar of the Qumran Essenes, who always celebrated their Passovers on the eve of Wednesday (Tuesday evening). The fact that the Essenes were vegetarians, is also suggested to be accepted by the Synoptic Gospels. The History of the Passover As early as 1550 BCE, the Hebrews living in Egypt were in the throes of a major catastrophic era that catapulted them into to a new era: redemptions from slaver y and restoration to the Land promised to their forefather, Abraham. This was th e land of Canaan in the land of Israel today. On the day of redemption, when th e blood of the slain lamb was sprinkled on the door post, the first born of that fam ily was saved from the avenging angel of death passing over Egypt. The march to a new life also began with eating of the paschal lamb on that first Passover. While the Passover is YaHuWaH s Passover (Exodus 12:11, Leviticus 23:5, Numbers 28 :16, and II Chronicles 35:1), we can also call it the Hebrew s Passover. Almost a thousand years later, the remnant of the Hebrews were being redeemed fr om their 70 years of bondage in Babylon and Persia. Here the Judeans (Jews) fro m the southern tribes of Judah and Benjamin returned to resettle Jerusalem. At this time, new ways of observing the Torah festivals were instituted and with it the Passover Seder as we know it today. The modern Torah Seder is not the same that the Hebrews observed while in Egypt and the Sinai desert. Babylonian infl uence, such as the Seder egg, crept into the more primitive Palestinian Seder ri tes that soon disappeared after being augmented by the influence of the Babyloni an Haggadah. In a way, we can call the modern Passover Seder a Jewish festival w here the instructions on how to practice or perform this Seder is spelled out in instructional manuals, called The Haggadah . Was it not the commands of the Elohim of Israel at Sinai, who stated? Leviticus 23:5-6 On the fourteenth day of the first month at twilight is the Lord s Passover. And on the fifteenth day of the same month is the Feast of Unleavened Bread to the Lord. (See also Numbers 28:16-17) When Moshe (Moses) was in Egypt, he was given special instructions that the Isra elites were not to hold a festival in the land of Egypt. Therefore, Moses went to the Pharaoh seeking permission to go to the land of Goshen so that the Israel ites could a festival. Exodus 5:1 Afterward Moses and Aaron went in and told Pharaoh, thus says the Maste r Elohim of Israel: Let My people go, that they may hold a feast to Me in the wil derness. ' Why was such a strange command given by Elohim to Moses? Was it His divine purp ose just to say, I won t permit it? The reality appears that the Elohim of Israel d id have a divine purpose for He intended to deal with the Pharaoh, the represent ative of Egypt s divine god, Ra, person to Person. He did not want the Israelites to become involved, so that none of them would be hurt or killed. A festival by the Israelites in Egypt would have been offensive to the Egyptian

priesthood. The festivals would have been celebrated with animal sacrifices and grain sacrifices, yet the Egyptians worshipped the animals and the grains as th eir deities. It was these deities that the Israelites were going to sacrifice t o the Elohim of Israel. Such an act would have been detestable with the Egyptia n priests of Ra and could have provoked the death warrant for Moses and many Heb rews. Exodus 8:25-26 Then Pharaoh called for Moses and Aaron, and said, Go, sacrifice to your Elohim in the land. And Moses said, It is not right to do so, for we would be sacrificing the abomination of the Egyptians to the Master our Elohim. If we sacrifice the abomination of the Egyptians before their eyes, then will they not stone us? We will go three days journey into the wilderness and sacrifice to th e Master our Elohim as He will command us. Was not the goddess of Hathor in Dendura portrayed as the sacred cow? Was not t he sacred bull that was worshipped as Apis, the actual embodiment of Ptah, AtumRa, and later Osiris to the Egyptians? These bulls were housed in the temple fo r their entire life, then embalmed, and given their funerary rites while being e ncased in giant monolithic stone sarcophagi in the Serapeum at Saqqara. Even th e grain sacrifices of the Hebrews would have been offensive, for Nepri was the g rain god, Ermutet was the goddess of the crops, and the jackal-headed Anubis was the guardian of the fields. Above all, was Osiris, a member of the Egyptian sa cred trinity, was the god of agriculture. Now the Israelites were going to sacr ifice the Egyptian gods to the Almighty One of Israel. Yet, the Passover was held in Egypt. Why? The Passover was a memorial, not a fe stival, to an event that occurred in Egypt. It would also point to a more profo und event that would occur in the future. The mood of Passover was symbolized b y pain and suffering. On the afternoon of the 14th day of Nisan, the Hebrews we re to sacrifice their favorite unblemished lamb, the best of their flock. For the Hebrews, who did have faith (emuna) in the sovereignty of their Elohim, the blood of this lamb was to literally save the firstborn sons of their family an d the firstborn of all their sheep, goats, and cattle. It was take a lot of fai th, emuna, to believe their Sovereign Elohim in asking them to do such an incomp rehensible task; slay the lamb, take the blood and put it on the doorpost of the ir dwelling and their firstborn sons and animals would be saved from death. The shadow-picture in Egypt to the Israelites was now about to see its complete fulfillment sixteen hundred years, or 40 generations later. Only a few hours af ter the Last Supper, the Only Begotten firstborn Son of Elohim would be impaled, lik e the Korban lamb, His blood splattered on the upright wooden tree (stake) so th at all the world, who had emuna (faith) in the sovereign Elohim of Israel would be saved from eternal death. John 3:16 For Elohim so loved the world, that He gave His only Begotten Son, that whoever believes in Him, should not perish, but have everlasting life. For Elo him did not send His Son into the world to condemn the world, but that the world , through Him, might be saved. Passover compared with the Festival of Unleavened Bread While the Passover was a memorial day symbolizing suffering and death, the Festi val of Unleavened Bread was a celebration of joy for the Hebrews. Their days of slavery and servitude to the Egyptians were over. While the Passover had only one sacrifice, many sacrifices were to be offered these seven days during the Fe stival of Unleavened Bread, as an aroma that was pleasing to the Almighty One of Israel. Numbers 28:24-25 In this manner you shall offer the food of the offering made by

fire daily for seven days, as a sweet aroma to the Lord; it shall be offered bes ides the regular burnt offering and its drink offering. And on the seventh day y ou shall have a holy convocation. You shall do no customary work. While the 14th day of Nisan was day of Passover, the 15th day of Nisan was the f irst day of the Festival of Unleavened Bread.There were several distinctions tha t separated the Passover from the Festival of Unleavened Bread. The Passover was a memorial of suffering and grief, while the Festival was a fes tival of joy. The Passover was a work day. It was a preparation day for a memorial that would culminate in a feast of bitter-delight.The first day of the Festival was a High Sabbath, like the Seventh-day Shabbat, in which no work was to be done. While the Passover was a work day, buying and selling was done in the temple baz aars, where the lambs were purchased to be used for the memorial feast, the High Sabbath of the Festival, was a Shabbat, where buying and selling was prohibited . The Passover was highlighted by one sacrifice, the Pesach lamb, the blood of sac rifice for salvation from death, and a meal of bitter-sweet remembrance. The Fe stival was highlighted by many sacrifices that were to be a delight to the Maste r. The unleavened bread at Passover was to represent the slain life of the Pesach l amb looking forward to the future slain body of the Korban Pesach Lamb of Elohim t hat was without sin (Matthew 26:26). The unleavened bread at the Festival was t o represent sincerity and truth in our relationship with the divine with a transpa rent life without the leavening of sin. The Passover was a memorial that was to be observed by only the circumcised Hebr ews while the Festival of Unleavened Bread was a festival open to all participan ts; circumcised and uncircumcised; Jews and Gentiles alike. (Exodus 12:19 vs. E xodus 2:43) Yet, something happened, when the Jews were taken to Babylon in the 6th century BCE. The Passover and the Festival of Unleavened Bread began to merge into one festival. This historical fact is confirmed by the Encyclopaedia Judaica: Encyclopaedia Judaica The feast of Passover consists of two parts: The Passover c eremony and the feast of Unleavened Bread. Originally, both parts existed separ ately; but at the beginning of the (Babylonian) exile, they were combined. (Ency clopaedia Judaica, Vol. 13, p. 169) Passover in the Days of Rabbi YaHuWaHsha (Jesus) By the time of the first century, when YaHuWaHsha (Jesus) began His ministry, th ere was practiced during the Passover several times in which the Passover Seder was observed. In as much as YaHuWaHsha (Jesus) was a Jewish rabbi, the practice of a Passover Seder would be whether He accepted the traditions of the Sadducees ( Sunrise Recko ning where the day begins at sunrise ), the Pharisees ( Sunset Reckoning where the d ay begins at sunset ), the Essenes (the Passover was always celebrated on the eve of Wednesday, according to their solar calendar), or the Galileans and other pil grims from the Diaspora where a Double Passover was observed. Actually, it was a little more complex, as the Pharisees in control of the synag ogues and religious education in Judea in the days of YaHuWaHsha (Jesus) were fr

om the School of Shammai, the Pharisaic traditions of the Essenes were probably more closely akin to the revered School of Hillel the Great. Here is where we s ee the great debates of Rabbi YaHuWaHsha (Jesus) with the Pharisees. He was cha llenging the halakhic rulings of the Pharisees of the School of Shammai, in defe nse of the Hasidic Pharisees of the School of Hillel the Great. To add even more complexity, Rabbi YaHuWaHsha (Jesus) was from Galilee, and coul d have observed the Double Passover Seder according to the traditions of the Galil eans in the Diaspora. Yet, as a Hasidic rabbi, who followed the Torah, above th e letter of the law, Rabbi YaHuWaHsha (Jesus) probably adhered more closely to t he Passover observations of the great Rabbi Hillel and his Av Beis Din, the Fathe r of the Court of Hillel s Sanhedrin, Menahem the Essene. Therefore, YaHuWaHsha (J esus) may have observed the Passover in a manner closer to the non-sacrificial o bserving, vegetarian Essenes who rejected the corrupt traditions of men by the Pha risees of the School of Shammai and the corrupted temple sacrifices by the Saddu cee high priests. As the month of Nisan and the beginning of the Festival Year of the Master began , according to the commands of the Master, it was to begin on the sighting of th e New Moon over Jerusalem, called the Rosh Chodesh Nisan (First day of the month o f Nisan). Yet, there were neither telecommunications nor international media to notify the Jews around the Roman Empire, or the Babylonian Diaspora that the Je wish Passover season had now begun. Pilgrims coming from Babylon had to plan in advance. Knowing with great certitude when the festival would begin was of gre at importance. Even the sighting of the New Moon could have been in question, s o a Double Passover began to be observed; on the 15th and 16th days following a 29 day month, and the 14th and 15th days after a 30 day month. Either way, the 15 th day of Nisan was observed as the High Shabbat of the first day of the Feast of Unleavened Bread. The last day of the Feast of Unleavened Bread was also a High Shabbat , or a second Sabbath which made the Festival of Unleavened Bread an eight d ay festival like the fall Festival of Succot (Feast of Thanksgiving). Model for the Calendar of Events on the Passover on 30 CE On the 1st day of Nisan in 30 CE, the signal flares spread from Jerusalem to the Euphrates Valley where most of the Jewish pilgrims came from. As explained in the Mishnah in Rosh Hashanah 22b:Rosh Hashanah 22b At first they used to kindle f lares, but after the misleading deeds of the Samaritans it was decided that mess engers go forth .And where did they kindle the flares? From the top of the Mount of Olives (they signaled) to Sarteba, and from Sarteba to Agrippina, and from Ag rippina to Hauran to Bet Baltin (a Babylonian city near the Euphrates). They di d not go beyond Bet Baltin, but there the flare was waved to and fro and up and down until a man could see the whole diaspora before him like a sea of fire. During the next 14 days, we witnessed the following: the Passover Lamb was selec ted in the fields on the 10th day, and brought into the city of Jerusalem, just after YaHuWaHsha (Jesus) strode in through the northern Damascus Gate into the c ity of Jerusalem to the awaiting throngs of pilgrims with palm branches, waving and shouting, Hosannah to the Son of David, Blessed is He who comes in the Name o f the Master. Hosannah in the Highest (Matthew 20:1-11; Mark 11:1-11; Luke 19:2840; John 12:12-19) The next three days (10th, 11th and 12th), the Pesach Lamb was inspected for its ritual purity within the courts of the temple. At the same time, the Lamb of E lohim was inspected for His theological and Torah observance purity according to the Law of Moses. During this time, YaHuWaHsha (Jesus) had virtual control of the temple as the people were flocking to witness the healing physical, and spir itual power of the Galilean rabbi who brought in living color how the kingdom of Elohim could become a living reality.

On Tuesday evening, the 13th of Nisan, YaHuWaHsha (Jesus) met with His disciples in the Essene Quarters, and there in the Upper Terrace over the Tomb of King Da vid, He participated in a Passover without the Pesach Lamb with His disciples, a la vegetarian according to the customs of the Essenes in Qumran, in what we know today as the Last Supper. When the Last Supper was over, YaHuWaHsha (Jesus) wi th His disciples left for the final time, the Mount called Zion. He was now out side the custody of the Essenes and together they walked down the paved Maccabea n pathway near to the gate near the Palace of the High Priest, into the Kidron V alley. They were going to a place where they could rest in the garden district of the Mount of Olives looking directly towards the temple of YaHuWaH. The nigh t was one of agony, broken with the sounds of an armed multitude. The hopes of t he messianic fulfillment for the redemption of National Judah from Rome were cru shed. Bound by a mob, YaHuWaHsha (Jesus) was taken back to the palace of the hi gh priests where he would undergo interrogation, torture, imprisonment and abuse . On Wednesday, the 14th day of Nisan, as daylight began to break over the western slopes of the Hills of Moab east of Jerusalem, YaHuWaHsha (Jesus) was taken to the Council of Hewn Stones, where the Great Sanhedrin met in an emergency meetin g, near the high priest s temple residence. Here Caiphas was residing in ritual pu rity for the preparation of the lambs that were to be slain on the temple mount that day. It is estimated that upwards to 300,000 lambs were prepared to be eat en by the Jewish pilgrims over the next twenty four hours for the three million Jewish Passover participants. It was on Wednesday evening, the eve of the 15th of Nisan, according to the trad itions of the Sadducee s, that the first Passover Seders were conducted according to the Temple calendar of the Sadducees that was controlled by the families of t he high priests. As the Passover lamb was being slain on the court of the Templ e at the ninth hour, the Pesach Lamb of Elohim was hanging from a tree with a cr oss-arm gallows in fulfillment of the commands of the Torah: Deuteronomy 21:20-23 And they shall say to the elders of his city, this son of our s is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard. Then all the men of his city shall stone him to death with stones; so y ou shall put away the evil from among you, and all Israel shall hear and fear. If a man has committed a sin deserving of death, and he is put to death, and you shall hang him on a tree, his body shall not remain overnight on the tree, but you shall surely bury him that day, so that you do not defile the land which the Lord your Elohim is giving you as an inheritance; for he who is hanged is accur sed of Elohim. This sounds reminiscent of the charges by provocateurs that were placed against YaHuWaHsha (Jesus). These charges would later set the stage for the accusations that He would face during the interrogation proceedings, imprisonment in the pa lace of the high priest, and the trial later in the Great Sanhedrin that eventua lly led to His acquittal but eventual conviction of death for blasphemy by the H igh Priest Caiphas: Matthew 11:19 For John came neither eating nor drinking, and they say, He has a de mon. The Son of Man came eating and drinking, and they say, Look, a glutton and a winebibber, a friend of tax collectors, and sinners! but wisdom is justified by her children. With the Passover over, the first day, of the Feast of Unleavened Bread arrived on Thursday, the 15th of Nisan. According to the Double Passover traditions of t he Diaspora Jews arriving from Galilee and the Babylonian Diaspora, the 15th day the Passover was celebrated of Passover and supported by the Shammaite Pharisee s. This second sunrise Passover influenced by the Babylonian pilgrims would be cel

ebrated twenty four hours after the traditional sunset Sadducee Passover Seder, on the 14th of Nisan. By the 16th of Nisan, Friday, the preparation day for the weekly Shabbat, YaHuWa Hsha (Jesus) had been in the tomb for two nights and two days. Then YaHuWaHsha (Jesus) rested in the grave on the seventh-day Shabbat, the 17th of Nisan, in ce lebration of the creative act of His Father, through Himself as the Tiferet of t he Sefirot of the World of the Divine. As the sun was setting on the western ho rizon overlooking the Great Sea, the Lord of the Universe arose from the grave, while the priests of the temple were collecting the first fruits of the barley s heaves from the temple fields in the Kidron Valley at the base of the Mount of O lives. Three days and three nights, YaHuWaHsha (Jesus) had laid in the tomb in t he pit of Sheol, as He prophesied to the Shammaite Pharisees and the scribes seeki ng a Sign from Him: The Pesach Traditions of the Last Supper In the Syriac Didascalia Apostolorum 21, there was reported an ancient tradition that YaHuWaHsha (Jesus) ate the Pesach meal on Tuesday evening, the eve of the 13th of Nisan. He was later arrested on Wednesday and crucified on Friday. (J. Danielou, The Dead Sea Scrolls and Primitive Christianity (Westport, CT: Greenwood Press, 1958, rep. 1979, 26-29; J. Jeremias, The Eucharist Words of Jesus (New Yor k: Charles Scribner s Sons, 1966), 24-25; quoted by Kenneth F. Doig, Doig s Biblical Chronology Exact Dating of the Exodus and Birth and Crucifixion of Jesus ) The ancient third century Syrian Eastern Catholic Christian traditions, called t he Catholic doctrine of the Twelve Apostles and the Holy Disciples of our Lord , re late that the Last Supper was a Pesach meal, according to the solar sunset calen dar of the Essenes. It was the Essenes and the hasidim, who opposed the Sadducee s as corrupt priests. This Passover Seder even occurred before the slaying of t he lambs which happened on Friday according to the temple lunar sunset calendar three days later on the eve of the seventh-day Shabbat. We also have the ancient traditions of the Essenes that are now more fully under stood after the revelations of the Dead Sea Scrolls in Qumran. It was on July 2 006, that BibleSearchers introduced the life and works of the Torah giant, Rabbi Yacov Emben, defender of the Torah in the days of the messianic heresy of Sabba tai Zevi, and later the studies on Rabbi Jacob Emden, by orthodox Rabbi Harvey F alk, in the articles, Jesus the Pharisee from the School of (Beit) Hillel in the Eyes of Talmudic Scholar, Rabbi Jacob Emden and Rabbi Harvey Falk defends Jesus the Nazarene s Mission to the Gentiles . These were later followed up with the articles, The Essenes, the Hasidim and the Righteous Gentile of the Nations on September 2006 and Jesus the Nazarene and the Pharisees of Beit Shammai on April 2007. It is interesting that the Last Supper does not reflect any roasted lamb and would reflect a vegetarian tradition, as a ccepted in the Essene tradition, who felt that the first century temple culture of the Sadducees and the Pharisee of Shammai was corrupted. It is also interesting that this odern Jewish Pesach Seder, where one, but no meat is eaten, where rificed in the temple court with . vegetarian tradition is reflected also in the m the Pesach Lamb in symbolized by a lamb shank b we know that the Passover lamb could not be sac the destruction of the Temple of Herod in 70 CE

At the same time, it is believed the Hebrew Nazarene Ecclesia instituted a non-s acrificial Passover festival in the Temple of Herod presided by James the Just, the brother of YaHuWaHsha (Jesus), who represented the Nazarenes as their high p riest. James the Just was also the nasi of the Nazarene Sanhedrin. Clearly the traditions do reflect that the real Pesach Lamb of Elohim that was slain, fulfil led the role of the traditional Pesach Lamb. As the Omens against the Jewish tem

ple service unfolded over the next forty years, the evidence became more clear t hat the temple sacrificial service presided by the Sadducean high priests was no t pleasing to the Elohim of Israel and was rejected. According to the Gospel of the Apostle John, after giving them the re-Newed Cove nant with partaking of the Bread and Wine, YaHuWaHsha (Jesus) confronted Judas I schariot with his demonic mission and offered to him leavened bread sopped in wi ne in symbolism that the last of the leavening was leaving this upper terrace as the time for the Passover had now arrived in the land. The Pesach Traditions of the High Sabbath

John 19:31, 33 Therefore, because it was the Preparation Day, that the bodies sho uld not remain on the cross on the Sabbath (for that Sabbath was a high day ), the Jews asked Pilate that their legs might be broken, and that they might be taken away But when they came to Jesus and saw that He was already dead, they did not br eak His legs. This apparent insertion into the gospel text, of unknown origin and date, has se t the tone and the dating for the death of YaHuWaHsha (Jesus) for almost two t housand years. In the Hebrew traditions, the High Sabbath was called the Shabbat haGadol or the Sabbath, or mandatory rest days during festival or feast days. (L eviticus 23:7, 8, 21, 24, 27, 28, 32, 36, and 39) The weekly seventh-day Shabbat always occurred on the seventh-day of the Jewish weekly cycle.Yet, the festival High Shabbat was a floating Sabbath that occurred a ny day of the week. Many Christian traditions have followed the orthodox Roman Catholic Church s tradition that YaHuWaHsha (Jesus) died on the cross on Friday, the preparation day for the Jewish Sabbath. Unfortunately, that acknowledgment of t he seventh-day Sabbath by the Christian traditions did not reflect in the Cathol ic recognition of the sanctity of that sacred day in celebration of the creation of the world, as commanded in the 4th Command of the Decalogue. Exodus 20:8 Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Master your Eloh im. In it you shall do no work: you, nor your son, nor your daughter, nor your m ale servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days the Master made the heavens and the earth, th e sea, and all that is in them, and rested the seventh day. Therefore the Lord b lessed the Sabbath day and hallowed it. The messianic Nazarenes, or the Jewish followers of YaHuWaHsha (Jesus) as their Jewish messiah, could easily reflect that YaHuWaHsha (Jesus) did lay in the to mb and rested on the day that He and His Father in heaven celebrated as a day of r est from their mighty Acts of the Creation of this planet earth. On the Festival of Passover (Pesach), the 15th and the 21st day of Nisan were High Sabbaths , yet t hey did not necessarily fall on the seventh-day Sabbath as they were floating Sa bbaths. Yet the days before the 15th and the 21st day were preparation days for the festival Sabbaths. This difference in the interpretations in the High Sabbath between the Jewish and Catholic Christian traditions makes a profound difference in the interpretation of which day YaHuWaHsha (Jesus) was crucified, or hanged from a tree. The Chris tian Catholic tradition has proclaimed that the preparation day before the cruci fixion of YaHuWaHsha (Jesus) was on Friday before the Passover Sabbath that wa s the seventh-day, which happened to be the Jewish seventh-day Sabbath. The Heb rew-Jewish traditions do not recognize the Catholic Christian traditions that th e High Sabbath was the merging of the Seventh-day Sabbath and the Festival Sabbath of Passover. Instead the Jews proclaim that the High Sabbath was the Festival Sa bbath that was on any day of the week, Sunday through Saturday. The Christian C

atholic traditions have High Holy Days that are associated with their Christian fe stivals but the Hebrew-Jewish traditions do not have any references in the Torah , the TaNaKh, or the Talmud of any High Holy Days associated with the Jewish festi vals. There is yet another interesting Sabbath in reference to the Passover. The Great Sabbath of Passover is called the Shabbat haGadol or the Sabbath that is five days p rior to the day that the Hebrews were to leave Egypt. According to tradition an d the oral writings, the Israelites were commanded by Moses to take a lamb a tie it to their bedpost on the 10th day of Nisan. Suddenly the Egyptian people not iced that a large number of lambs were being bought on the Egyptian market and i nquired why. They were informed that the lambs were to be used as a Paschal Off ering, sacrificed in preparation for the next coming plague, the Plague of the F irstborn. The Egyptian firstborn were inflamed and demanded that the Pharaoh im mediately release the Hebrews, which he refused. A civil war broke out and the Egyptian firstborn attacked the Egyptian army of the Pharaoh which resulted in t he death of many of the Egyptians that committed atrocities to the Hebrews. Eve n though the Egyptian priesthood was incensed that the Israelites were sacrifici ng an Egyptian deity, a lamb, they also were helpless and powerless to intervene . It is interesting that the day of the Great Sabbath of Passover , Shabbat haGadol the 10th of Nisan in 30 CE, the high priest went to the fields to bring in the P esach lamb at the same time that YaHuWaHsha (Jesus) rode in through the norther n Damascus Gate into Jerusalem on a donkey, arriving as a Davidian royal proclai mant, and instead became the Pesach Lamb of Elohim. This difference is profound for the student of the Brit Hadassah (New Testament) if they are accepting the death of YaHuWaHsha (Jesus) to be a Jewish hanging or a Roman crucifixion, even though the Roman Christian Church did not even exist in that age. The implications in the interpretation and understanding of this mo st extraordinary event is also equally profound. Christian and Nazarene theolog y leads us to reevaluate the chronology in Hebrew biblical understanding and exe gesis that suggests that YaHuWaHsha (Jesus) was executed on any day of the week not necessarily just Friday or the eve of the Seventh-day Sabbath. This also pr ofoundly enhances the literal understanding of the mystical and mysterious proph ecy of YaHuWaHsha (Jesus) , called the Sign of Jonah . Pesach and the Three Days of the Sign of Jonah on

It was early in his ministry, the wedding at Cana was over and YaHuWaHsha (Jesus ) was heading to Jerusalem with his new disciples in the spring of 28 CE. He p romptly went into the temple s Bazaar of Hanan and there made a very political and provocative move. He took a whip of cords and drove out the servants of Ananus t he Elder that were selling the sheep and the oxen for the temple sacrifices. He then threw over the tables and stalls of the money exchequer of the temple as t he money exchangers fled in terror from His presence. The exchange rates were n ow scalping the peasants, while the gold of the Jews was flowing into the Temple of Herod, Inc s coffers in increasing amounts. YaHuWaHsha (Jesus) then walked to the sellers of the doves, whose prices had ri sen to such extravagant prices that the poor daughters of Israel no longer were ab le to redeem themselves and their child in the temple of the Lord and were now p ronounced unclean. To the sellers of the doves He shouted: John 2:16 ise! Take these things away! Do not make My Father s house a house of merchand

The Jews , the chief priests, the temple scribes, and synagogue rulers, the Pharis ees of the School of Shammai, confronted YaHuWaHsha (Jesus) to question, What si

gn do You show to us, since You do these things? (John 2:18) They wanted a super natural sign to prove to them His authority that He had the authority to desecra te the business and temple management system. YaHuWaHsha (Jesus) told them, the y would someday see the sign : John 2:19 Destroy this temple, and in three days I will raise it up!

Their response was as profound as their lack of spiritual insight: John 2:20 It has taken forty-six years to build this temple, and will You raise i t up in three days? It was on the road to Caesarea Philippi, north of Galilee, that YaHuWaHsha (Jesu s) confronted His disciples with the question, Who do men say that I am? (Mark 8 :16) At that time the populous in Galilee were talking among themselves that Ya HuWaHsha (Jesus) was John the Baptist , Elijah or one of the prophets. He then asked, Who do you think that I am? It was Peter, the son of Jonah (Simon bar Jonas), w ho proudly proclaimed, You are the Maschiach (Messiah). (Mark 8:28-30) The moment became solemn and tense, for YaHuWaHsha (Jesus) then warned them that they were not to tell anyone their feelings about His messiahship.YaHuWaHsha (J esus) then began to open to them the revelations about His future mission and th e implications upon His and their lives. Mark 8:31 And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, and chief priests, and scribes, and be killed, a nd after three days rise again. It was now near the close of His Galilean ministry. The feeding of the five tho usand had made Yahusha a popular folk hero to the Galilean peasants. The accoun t of the transfiguration of YaHuWaHsha (Jesus) by the chosen three disciples had made Him a messianic hero to His chosen twelve. He then sent out his seventy c hosen disciples, who may have later made up His Nazarene Sanhedrin of seventy to harvest the souls desiring to be participants in the Kingdom of Elohim in the sur rounding villages. They returned from reaping the harvest for souls to be put i n service for the Messiah.When they returned, they told of stories of their powe r over the agencies of Satan. The thrust of the messianic mission of Yahusha was quickly expanding. Then in Jerusalem, He was healing a person who was aphasic, or could not speak. He was called a mute , and the cause of being unable to speak, and the thrust of H is healing was by casting out a demon from his body.Yahusha was immediately atta cked as being Beelzebub, the rule of the demons , and wanted to know His Sign for His healing authority. Matthew 12:39-42 An evil and adulterous generation seeks after a sign, and no sig n will be given to it except for the sign of the prophet Jonah. For as Jonah wa s three days and there nights in the belly of the great fish, so awill the Son o f Man be three days and three nights in the heart of the earth. The men of Nineveh will rise up in the judgment with this generation and condem n it, because they repented at the preaching of Jonah; and indeed a greater than Jonah is here. A Queen of the South will rise up in the judgment with this gene ration and condemn it, for she came from the ends of the earth to hear the wisdo m of Solomon; and indeed a greater than Solomon is here. The Jews , after His death and resurrection, were now able to reflect upon the Sign of Jonah that was sought by the temple rulers, Pharisees, and scribes. Spiritual understanding was now to be transformed into a literal reality. From Wednesday night, Thursday and night, Friday day and night, and whole day of the Seventh-da

y Shabbat (Sabbath), YaHuWaHsha (Jesus) lay in the tomb of Joseph of Arimathea. With the temple guards protecting the exterior of the tomb to prevent the discip les from stealing His body, YaHuWaHsha (Jesus) arose in a second cataclysmic ear thquake, one in which the bowels of the earth would give up YaHuWaHsha (Jesus) a s the first fruits of the dead along with a whole company of resurrected saints that were later carried back to that other dimension where the temple of heaven was located. The sun was setting over the horizon and the preparation day for the Sadducean P assover was about to begin.The disciples were clueless on what was about to shat ter the reality of their life.They had been learning how to be in covenant with the Elohim of Israel with their hasidic Master, who lived a life of Torah above the letter of the law. They were now given a re-Newed covenant that was coupled with the sacrificial offering of the Pesach lamb and the redemption of bondage from the slavery of sin. They began to wonder, what was coming next? YaHuWaHsha (Jesus) sat back on His sofa in the upper terrace and with his talmid im (disciples) surrounding Him sitting on mats on the floor, began a lengthy dis course.He would send their minds to the throne of the Almighty One, revisit the relationships of the World of the Divine, and begin to dismantle their messianic anticipations that were premised only on the salvation of the Jews and the Zion istic anticipation of a global messianic State of Israel. Go to - The Final Teachings of the Hasidic Master Yahusha HaMaschiach on the Uppe r Terrace