5 comments about A Concise Hebrew and Aramaic Lexicon of the Old Testament: Based upon the Lexical Work of Ludwig Koehler and Walter Baumgartner.

1. This is a "lexicon" due to its references, but it's organized like a dictionary. If you're translating the Hebrew Bible, this is an awesome resource as a Biblical dictionary, but I thought I'd let y'all know that it's very different from the Armstrong Lexicon which organizes by chapter, in order. Thus, if you're working through a few chapters of Bible, in a class or on one's own, then the Armstrong will list the infrequently-used words (i.e. "the hard words!") in order by chapter, so you don't have to look up the words in a dictionary like this one.
   
   In other words, I use both this and the Armstrong. The Holladay I use as a dictionary for a few words here and there, but when working through chapters of Hebrew Bible, the Armstrong Lexicon is more of a time-saving cheat sheet.



2. I had high hopes that A Concise Hebrew and Aramaic Lexicon of the Old Testament (CHALOT) would be a helpful Bible study tool. However, for me, this book is practically useless.
   
   The words are in order according to the Hebrew alphabet. The words are written in Hebrew ONLY. It's so hard to find a word because I don't recognize the Hebrew alphabet. I search and search just trying to find the word that I'm looking for. Once I find a word, the definition isn't any clearer or more detailed than the definition in Abingdon's Strong's Exhaustive Concordance of the Bible (ASECB) -- usually, it's less detailed. Also, CHALOT (this book being reviewed) only gives a few examples of scriptures; I had hoped for all listings of where the word may be scripturally found. I find myself referring back to the ASECB to find all the word's listings (for comparison of meaning).
   
   If you don't already read and write Hebrew, I propose that you will find this book as frustrating as I do. It is not handy for people who don't read and write Hebrew. To me, the definitions are not worth the effort and time spent searching for them.
   
   For English-speaking Bible students, I still haven't found any better study tools than the ASECB (mentioned above) and The Interlinear Bible-Hebrew, Greek, English (IB). If you're interested in researching the earliest-known languages of the Bible, the use of these two books, together, is very thorough (exhaustive) and well organized for EASY reference. I don't know what the price differences are between the CHALOT and the ASECB (to be used with the IB), but if you're serious about Bible study and appreciate excellent referencing, the ASECB and IB are worth the money.
   
   As for the CHALOT, I regret the money that I spent for it. I feel the on-line customer reviews that I read before buying this book were misleading.



3. This book delivers what it promises; "an up-to-date working tool of modest price and compass for the student of biblical Hebrew and Aramaic."
   
   The book quality is superb and two years on is still in excellent condition considered the amount of use. The print quality is excellent and very usable. The Hebrew words are bolded, including their various forms. The basic meaning of each word is also bolded. This makes looking up words and their meanings especially efficient. I've found this excellent for translating biblical texts.
   
   One of the most useful features is that each Hebrew word includes its various forms. As a beginner I've found this useful when parsing Hebrew text.
   
   Proper names do not have their English rendering included. This has caused me to have to refer back to my BDB occasionally. This has been the one major flaw I've found in this work. There are transliterations included for specific usages of the Hebrew words. I found this feature a bit annoying sometimes. I would have found the actual Hebrew text to be much more useful.
   
   This is an ideal book for use in translating biblical texts and its size and format make it extremely usable. However, I would not recommend it for in depth word studies or for those who do not read Hebrew.



4. I have used Holladay for several years. This lexicon is definitely easier for quick reference than the old standard, Brown-Driver-Briggs. It is convenient to take to class or to use at home when reading the Hebrew Scriptures. A particularly handy feature are the lists of the forms of each verb that occur in the Hebrew text, which appear at the beginning of each verb entry.
   
   The only feature that I dislike is that Holladay chose to use transliteration for the Hebrew words within the entries. I realize that he was trying to save space, but I would have preferred Hebrew rather than romanization for the purpose. As it is, one's mind has to continually switch back and forth between the familiar Hebrew alphabet and the alien romanized forms.



5. This review is for 4 Hebrew lexicons in common use: Brown-Driver-Briggs, Koehler-Baumgartner, Holladay, and Langenscheidt.
   
   The sizeable Brown-Driver-Briggs lexicon is a development of Gesenius' historic work, and a long-time standard in English speaking countries. However, it has become dated, and now is used mostly because Hendrickson put out a cheaply constructed version keyed to Strong's concordance. Oxford's Clarendon Press edition is superior if you are required to get BDB. In addition, organizing entries by verbal root rather than alphabetically makes it difficult to use "BDB" for those without intimate knowledge of Hebrew. Fortunately, there is an alternative.
   
   The Koehler-Baumgartner lexicon is superb and thorough, and based on the latest Hebrew and Aramaic scholarship. The authors also took into account cognates from Ugaritic and Akkadian, so users of this massive work have a goldmine of information to draw from. By massive, I mean it is over 2000 pages in 2 large volumes. This plus its $190 asking price means it might be better to let the university or seminary library bear the brunt of purchasing and housing it unless you are an Old Testament specialist.
   
   Most readers will be best served by the work of William Holladay, a reasonably sized 426 pp lexicon based on the latest scholarship. Holladay abridged K-B by removing bibliographic references and other information most needed by specialists. It is well organized (alphabetically), and the font is clear. Entries also have references (not exhaustive) to use within the Old Testament, meaning it can be used as a poor man's OT concordance. While Holladay is manageably sized enough (9.75" x 6.875" x 1.25") to be pleasant to read and easily portable in a bookbag, it is not the smallest resource available.
   
   Some may be tempted to go a step further for the ultimate in compactness with the Langenscheidt pocket dictionary. This item is 6" x 4" x 1" and quite lightweight - in its 1959 iteration anyway. Its definitions are limited in scope and scholarly foundation, but still, what else fits in your coat pocket?
   
   My overall recommendation: Holladay for everyone, supplemented by Koehler-Baumgartner for those who need and can afford it.
   
   BDB: 3 stars
   K-B: 5 stars
   Holladay: 5 stars
   Langenscheidt: 4 stars

2 comments about Real Power.

1. Real Power is one of the best books that I've ever read, in any genre. By the time you're done reading it, you will feel different about so much in your life. In a nutshell, the book walks the reader through the connection between the choices that we make and the quality of our lives. Lieberman brings in psychological studies that are totally fascinating. It has a dash of humor too, which is nice. Every human begin should get this book! PS I think he also writes psych books under David J. Liebermanm which I also love. This book culls a lot from the Bible though, unlike his other works which are pretty much straight psychology.



2. This book has changed my way of thinking. The ideas on how you can leave behind your personal baggage is remarkable. I believe that I am on the way to a healthier sense of self because of this book. A must buy!!:)

5 comments about Kabbalah: A Love Story.

1. As I write this, I have not finished reading this book. However, I am impressed with Mr. Kushner's abilities. The novel works on many levels. It works as a stand-alone story with excellent nattarive structure and character development. To a more sophisticated reader, the novel's resonances with Kabblistic text and thought are hard to escape. However, I'm under the strong impression a reader can develop a deep appreciation of Mr. Kushner's work without being a scholar in Jewish thought.



2. A wonderful connection between the teachings of Kabbalah and a modern love story. The book makes the complex easier to understand. Our book group has decided to make this book our topic of discussion at our next meeting.



3. This is a terrific story. The story is a little complex, but difficult to leave once you get into it. I found it very thought provoking and satisfying. I loved it!



4. I have read a few books of Rabbi Kushner that explore Jewish spirituality, and liked them very match. So I was intrigued by his exploration of a new, to my knowledge, genre. It started somewhat slowly, but quickly accelerated into a wonderful ride through the time and space, which only true mystic can create. I gained some new incites into kabbalistic concept of multiple universes, which escaped me for a long time. What a joy! Thank you Rabbi.



5. Rabbi Kalman Stern is such a treasure of a character. The reader follows him through his mystical journey of meaning. Kalman, a modern day Rabbi has his old volume of Zohar, the master text of Kabbalah which he picked up in Israel years ago. The story is an overlay of his loneliness and the interest he has with the astronomer Isabel Benveniste, (a woman who stirs his soul),and that of the Zohar author Don Moshe in 13th century Spain. Don Moshe has taken on a tutoring assignment for the wife of a prominent businessman to teach her Hebrew. Both Stern and Moshe are teachers that discover that they are also students of the mystical insight that links heaven and earth, and in the end it wraps up with the aha! the discovery..of course "you can only have it if you give it away". Love...as it was spoken by God to his people..."You have stolen my heart with one glance". He says that all this talk about ultimate truth is just a silly intellectual game, a diversion. The self attains its apotheosis not in filling itself with yet another new and titillating insight, but in the moment it surrenders itself to its lover. What a great story.

5 comments about The Zohar: Pritzker Edition, Vol. 1.

1. My Maggid was not so crazy about recommending reading this one. But having steadfastly worked my way through the Bahir and Sefer Yetzirah, how could I not read the Zohar? Well, I ordered volume I as soon as it became available. The obsessive part of me intends to have all five volumes on a shelf. However, I have still not finished reading it.
   
   The introduction by Arthur Green was outstanding and I loved it. However, when I got to the Zohar itself, things did not go so easily. I have read other books with Zohar excerpts and commentary which were very enjoyable and insightful. But the Zohar did not work for me. I read most of the book but never did finish, even after putting it down for long periods of time. I tried reading the text carefully with the commentary, reading the text and skipping the commentary, reading the text and only reading some of the commentary, all to no avail. I also tried reading the text as commentary to the weekly parsha. Nothing clicked.
   
   I'm going to have to have a teacher before purchasing the other four volumes.



2. The 'Zohar'is one of the major Jewish mystical works. I have not really delved much in 'Jewish Mysticism' and am no expert on the subject. But from looking at the Translation and especially the Notes I have that sense that this is a first- class scholarly rendition of the work. The notes enable the reader to better understand what is by its very nature, a problematic, difficult, multiple-meaning text.
   This volume is the first in a long enterprise undertaken by Matt in which he hopes to translate and annotate the whole of the 'Zohar'.



3. I read selections of the Zohar 12 years ago as an undergraduate theology student and was entranced. Since then, I have sought out selections and different translations and not been satisfied with many of them. For the most part, they were aimed at a less scholarly audience and didn't explore the text in as much depth as I would have liked. The Pritzker edition is what I have been searching for. I ordered the first 3 volumes and anticipate it'll take me a few years to really get through them. Even though I am a voracious reader, I have forced myself to take a great deal of care and time reading these books. I'm a month and 86 pages into the first volume and am still finding more and more to contemplate. I highly recommend these books to anyone who is in search of a deeper understanding of the text and a more profound treatment than is widely available.



4. The first of three volumes of a projected 12-volume comprehensively annotated English translation by noted world-class scholar Daniel C. Matt and the Stanford University Press. The first cloth volume is 536 pages and covers just the first 16 chapters of Genesis. Matt based in Berkley and Jerusalem has unearthed many of the major surviving manuscripts of the original language. The extensive commentary, appearing at the bottom of each page, clarifies the Kabbalistic symbolism and terminology, and cites sources and parallels from biblical, rabbinic, and Kabbalistic texts. The translator's introduction is accompanied by a second introduction written by Arthur Green, discussing the origin and significance of the Zohar.
   This work has justifiably won the Koret Jewish Book Award for Philosophy and Thought, 2003-2004 for both The Zohar: Pritzker Edition, Volumes I and II.
   
   The Zohar ('Splendor, radiance') is accepted as the most important work of Kabbalah, Jewish mysticism and is one of the greatest hidden works of Judaism and Western culture. Revered next to the Torah and Talmud, the Zohar is not one book, but a span of awesome, esoteric literature, a Midrash, homily on the Torah written in the form of a mystical novel. In it a group of rabbis (the "Hevrah") wander through the hills of Galilee, discovering and sharing secrets of Torah,(the five books of Moses) whose linguistic character is medieval Aramaic and medieval Hebrew. A dazzling mystical dialectic of the nature of God, the origin and structure of the universe, the nature of souls, sin, redemption, good and evil, suffering and related topics
   
   The Zohar assumes four kinds of Biblical exegesis: Peshat ("simple/literal meaning"), Remez ("hint/allusion"), Derash ("interpretative/anagogical), and Sod ("secret/mystic"). The initial letters of these letters (P, R, D, S) form together the word PaRDeS ("Paradise/orchard"), which became the designation for the fourfold meaning of which the mystical sense is the highest part.
   
   The mystic allegory in the Zohar is based on the principle that all visible things, including natural phenomena, have both an exoteric, visible(Niglah) reality and an esoteric, hidden (Nistar) reality, the latter of which instructs Man in that which is invisible.
   
   This principle is the necessary the fundamental doctrine of the Zohar. According to that doctrine, as the universe is a gradation of emanations, it follows that the human mind may recognize in each effect the supreme mark, and thus ascend to the cause of all causes. The Ein Sof, the Endless one.
   
   The Zohar first appeared in Spain in the 13th century, by a Jewish writer named Moses de Leon. De Leon himself ascribed the Zohar to a rabbi of the second century Tannah, Shimon bar Yochai. The Talmud records Rabbi Shimon's true and rash words caused him to hide in a cave for 13 years studying the Torah with his son, Elazar. During this time he was inspired by Elijah the Prophet to write the Zohar. Scarcely fifty years had passed since its appearance in Spain before it was quoted by many Kabbalists, including the Italian mystical writer Menahem Recanati. Its authority was so well established in 15th century Sepharad that Joseph ibn Shem-Tov drew from it arguments in his attacks against Maimonidean rationalism. It is worth noting that most of the major Traditional Halachic authorities accept the Zohar as authentic and/or have written works on the Kabalah. This includes R' Yosef Karo, R' Moses Isserles, R' Solomon Luria, R' Yechiel Michel Epstein, Rabbi Shneur Zalman of Liadi, The Vilna Gaon and R' Yisrael Meir Kagan.
   
   Yet the arguments of Elijah Delmedigo, in his Bechinat ha-Dat endeavored to show that it could not be attributed to Shimon bar Yochai. His objections were;
   
   1. If the Zohar was the work of Shimon bar Yochai, it would have been mentioned by the Talmud, as has been the case with other works of the Talmudic period and the Zohar contains names of rabbis who lived at a later period than that of Simeon;
   2. Were Shimon ben Yochai the father of the Kabbalah, knowing by divine revelation the hidden meaning of the precepts, his decisions on Jewish law would have been adopted by the Talmud earlier but this has not been done;
   3.. Were the Kabbalah a revealed doctrine, there would have been no divergence of opinion among the Kabbalists concerning the mystic interpretation of the precepts (Bechinat ha-Dat ed. Vienna, 1833, p. 43).
   
   These arguments and others of the same kind were used by Leon of Modena in his Ari Nohem. A work devoted to the criticism of the Zohar was written, Mipaat Sefarim, by Jacob Emden, who, waging a polemical war against the remaining adherents of the Sabbatai Zevi movement, endeavored to show that the book on which Zevi based his doctrines was a forgery. Emden persausively demonstrates that the Zohar misquotes passages of Scripture; misunderstands the Talmud; contains some ritual observances which were already ordained by later rabbinical authorities; mentions the crusades against the Muslims (who did not exist in the second century); uses the expression esnoga, which is a Portuguese term for "synagogue,"; and gives a mystical explanation of the Hebrew vowel-points, which were not introduced until long after the Talmudic period by the Masoretic Scribes.
   
   Yeshayahu Leibowitz, zl' the noted controversial professor of philosophy at the Hebrew University of Jerusalem, claimed that "It is clear that the Zohar was written by de Leon as it is clear that Theodore Herzl wrote Medinat HaYehudim ("A State for the Jews")."
   
   Bottom Line. Scholars can argue but Get it. The Zohar is Canonically amazing and you can't buy a better translation and while a legitimate teacher is ideal for serious study, this is an excellent, valid, legitimate start.



5. Quite the academic representation! Tedious but highly informative reference book and exhaustive translation from Hebrew Zohar.
   
   My analysis brings the interpretation a little to the left, or right, whichever way you might define certain "political" aspects of religion, but the discerning reader will be able to easily analyze that level.
   
   I found the majority of the translations to be pretty fair representations of the basic Zohar ideology/theology, coinciding with most of my previous research, although there are several translations and descriptions with which I tend to disagree...in some instances, wholeheartedly! (I also disagree with a few of Gershom Sholem's interpretations in a few instances with his translations, to give you a reference point. Leave a comment if you wish to correspond.)
   
   This is an excellent reference book, as well as academic representation with an excellent overall historic background included in the 89 page Introduction written by Arthur Green; with pages that will even help to teach readers Roman Numerals!
   
   Students of Hebrew, the Zohar and Kabbalah will either love or hate the complexity of this book, depending on how deep one wishes to delve!
   
   The only downside I have found is in translations...I wish there were more references and extended examples of "possible translations" making this book THE most EXCLUSIVE translation of Zohar available!

2 comments about An Introduction to Islam for Jews.

1. All people known How had Jews and Islam relationship.To know who are them will be building good relations. This book can make Jews know about Islam.



2. I have always been intrigued--and mystified--by Islam. It seemed so exotic, but also strange and, as a Jew, somewhat threatening. I thank Firestone for writing about Islam in contexts that I can understand and relate to: where Judiasm and Islam intersect and depart, and how surprisingly similar the two religions are in many ways.
   
   There's an awful lot here to take in, but it's all so fascinating! A very intelligent, clear and balanced book. I think every Jew should read this.

5 comments about Meet the Rabbis: Rabbinic Thought and the Teachings of Jesus.

1. We live in a time where it is okay to address certain issues about Cristianity and the Jewishness of Jesus. A couple of decades ago (the other day for that matter) It was not okay. The book that Dr. Young has written is outstanding, most all of the issues that he tackles can not be better said. I've known this for a long time and I know many people did too, but if you don't have the proper credentials (degrees) most of your claims are blown into the wind. But I knew it was just a matter of time, and that time is now. If you are a Christian, be it Catholic or Protestant or any other denomination. THIS BOOK IS A MUST.
   By the way, one other very important thing I must add is that this book is NOT a religious tug of war between Judaism and Christianity. He simply and in very understandable language shows you the Jewishness of Jesus. Thank you, Dr. Young.



2. Meet the Rabbis: Rabbinic Thought and the Teachings of JesusI have not finished reading this book but have been invited to write a review. This is an authoritative work from and author who knows his subject and communicates it clearly in this book. Some of his earlier books are hard to read, but I am really enjoying this one. Brad Young unveils the cultural background and religious milieu that Jesus lived and taught in, and how much he had in common with the Pharisaic teachers of the day. In so doing he helps to correct common misunderstandings and misinterpretations of what Jesus said, meant and did for those who are unaware of the Hebraic background of the Christian faith. The result only serves to enrich and help the reader in their understanding of Jesus and his mission. However this is also a book for those of the Jewish Faith, as Prof Young shows that many of the revered Rabbis of the Mishnaic era taught similar ideas and doctrines. He helps dispel traditional prejudices which have alienated Jesus from his own people. Jewish readers might be surprised how helpful and relevant the teachings of Jesus are to them. This is a book which should help encourage mutual respect, understanding and dialogue between theses two faiths and deserves to widely read.



3. The book was well written and easy to understand. I highly recommend it to Christians who want to gain a better understanding of the historical/religious context of Jesus' life and ministry.



4. Brad Young manages to look at Christianity through the eyes of historical context. It is a great book if you are interested in learning more about Jesus and the Juwish tradition along with the continuing movement of the Christian Church.



5. Brad Young is an excellent teacher who is divinely gifted as this work proves. It is a pleasure to read material that is so well researched and beneficial to both Jews and Christians. This book is a must for all Bible scholars and laymen, especially teachers of the Gospel.

5 comments about Learn Hebrew Today: Alef-Bet for Adults.

1. I absolutely loved this book and it was perfect for me. I just want to add one thing. Know what TYPE of learner you are. Do you tend to remember things best when you HEAR them or when you READ them (or, perhaps, a combination)? I ask because most of us tend to be learn better one way or the other.
   
   For those who learn from looking at words on a page, going over thing, taking time to read about the sounds and letter combinations, this book is among the best out there. For other people, I would recommend the audio version of this book. It comes in both forms. Or you could use BOTH to compliment each other.
   
   In any case, if you buy this book, you'll find it carefully takes you through each step of learning basic Hebrew, the Alef-bet (alphabet, the ABCs) of the sounds and combinations. Before long, you'll have the thrill of sitting in temple and being able to read along with the Hebrew portions!
   
   
   Also, consider looking at the selections below for comparison and to find what is right for YOU:
   
   
   
   
   
   
   The First Hebrew Primer: The Adult Beginner's Path to Biblical Hebrew, Third Edition
   
   
   
   
   
   Hebrew in 10 Minutes a Day
   
   
   
   
   To Pray As a Jew: A Guide to the Prayer Book and the Synagogue Service
   
   
   Hebrew for Dummies
   
   Munich (Widescreen Edition)
   
   
   Rough Guide to the Music of Israel



2. This book is as good as everyone else says it is, but I have one problem with it. There is a presumption that the reader is Jewish and is familiar with the Prayer over Bread etc. The prayers are presented with no transliteration other than the letter by letter descriptions. Fortunately I happen to know a couple of the prayers, and have Jewish friends who can help me with the others. But if you are approaching Hebrew from a more secular direction, and you don't know the common prayers by heart, then you might look for a different book.
   
   If you grew up hearing those prayers on a regular basis, you will love this book.



3. I think this is an excellent book for the beginning student. I already have a background in Hebrew and bought this for a friend to help him learn. The step by step guide that the book takes you thru is easy and before you know it you are reading simple words. Although online learning is the best way, for someone who wants to take a book with them for a quick lesson during lunch hour or on a plane will benefit greatly. Highly recommended.



4. I received this book yesterday and went through the first few pages today. I was actually reading and speaking Hebrew - it was awesome!
   
   The book is a soft-cover, workbook style that is not at all intimidating. The type is large and easy to read.
   
   The only reason I'm not giving five stars is, as another reviewer has stated, the lack of a pronunciation guide. In order to tell if I'm using the correct pronunciation, I had to keep flipping back to the original lesson.
   
   I'm glad I bought it and am looking forward to learning more Hebrew!



5. Don't buy this book. Better sources exist for FREE; search for:
   
   1) ancient-hebrew dot org and you'll find a good site. on the left-hand side will be the menu; scroll down till you see "learn hebrew". "alphabet" and more is available--with audio files--for free.
   
   2) "foundationstone" this is a free downloadable program that teaches hebrew.
   
   3) "hebrew4christians" dot com and you'll have another good source.
   
   These sites will not only teach you everything for free that this book instead sells to you but a whole lot more in addition. This book is also over-simplified. It's mostly a waste of time since any adult or child, with the correct motivation, can learn much more than this book offers at a much faster pace. Also, the "script" form of the letters was calligraphed and not practically written for the beginner who wishes to actually write it. "The First Hebrew Primer" gives a much better source with three choices of style available: book print, block print, and script. A student can easily write Hebrew immediately with this book's help.

1 comments about Rashi's Daughter, Secret Scholar.

1. Having read the first two volumes of Rashi's Daughter's I ordered this immediately upon Amazon making it available, March 28, 2008.I didn't know it was for readers "ten and up." I assumed (always a bad idea) that it would be about the third daughter, Rachel. Silly me. It is a re-telling of the story of Jocheved for younger readers...unless they have read the first two volumes. I will give the book to a young girl, a friend's daughter. I am sure she will find it fascinating.
   My disappointment is more than likely my own fault.

5 comments about In Defense of Israel.

1. In this slim volume, John Hagee persuasively and even somewhat concisely makes the case for Christians' unqualified support for the Jewish people. He also deserves credit for doing it in a way that does not exalt himself or his great organization, Christians United for Israel. His relation of his personal history with this issue is especially interesting, and a nice complement to the informative chapters in which he makes his case. Having said that, this volume was clearly a slap-dash job. It's as poorly written as any non-fiction Christian book I've read. If you don't mind his tortured approach to the English language, you'll learn a lot, though.



2. In Defense of Israel Very informative, John Hagee has more knowledge of Israel than most any other writers.



3. This book was a real eye-opener for me with respect to the said events about how the Gentile church in it's early form of Christianity persecuted the Jewish people, & how it continues today. I thought the book was well written and I was unable to put it down! It intrigued me, because never before had I heard of certain events from the history books in school, or the media about such wide-spread anti-semitism and the plight of the Jewish people. This book catapulted a deeper love for God's chosen people who are the "Apple of God's eye" as the scriptures declare. As for all the critics who are sighting heresy to Hagee's teachings, I bed to differ. I did not once see where Hagee denied Jesus as the Messiah. Hagee's references to the Jewish people having a "judicial blindness" were only stated up until the time of Christ (pg 153). He is not saying that the Jewish people cannot be saved! Rather, he is speaking of Christ's 1000 year reign, where "All Israel will be saved" and the Jews will see the Messiah with their own eyes in that time in history. It is a profound mystery to born-again believers in Christ how this will occur, but Yeshua will do it rest assured! This book is a clear example of the love and solidarity that should come between Christians and Jews. For by this "love" (agape) will all men know that we are Christ's disciples, if we have love for one another. Through the Holy Scriptures, we are inplored to bless Israel, and I believe that this book will help to facilitate that achievement to a deeper degree in the lives of the evangelical church.



4. In Defense of Israel
   
   Thank you... It came in a timely fashion... Just what I ordered.



5. I have read portions of this book and have never been so informed! I want to thank the author for opening up my eyes to this information and I hope he will let nothing stand in his way of telling the truth.

5 comments about Yeshua: A Guide to the Real Jesus and the Original Church.

1. If you have never studied something like this, this is a good place to start, along with Our Father Abraham by Marvin Wilson and google Dwight Pryor, my favorite.



2. DECEPTION #1 - JESUS AND JEHOVAH ARE THE NAMES OF THE FATHER AND SON,
   IT DOESN'T MATTER WHAT NAME YOU CALL THEM.
   How can you think the names of salvation doesn't matter, would you allow me to call you any name I like? Would you allow your boss to put any name he liked on your pay check? NO, you wouldn't, so why do you think we can give the creator any name we want. Jesus and Jehovah are not the names of the father and son. These names come from the adversary Satan. The father and son both have Hebrew names this is confirmed in the original Hebrew text, and in your KJV. In the book of Psalms 68:4 we read this:
   Psalms 68:4 Sing unto the Almighty, sing praises to his name: extol him that rideth upon the heavens by his name YAH, and rejoice before him.
   
   Yes my people, the creator of heaven and earth, name is Yah. In your KJV the name listed, is JAH. That is incorrect, there is no letter J, J equivalent, or J sound in the Hebrew language. In fact the letter J is one of the newest letters in the English alphabet. It came into usage sometime after 1630; Jesus or Jehovah wasn't in the original 1611 KJV (King James Version).
   
   Many of the Hebrew Prophets carried the name Yah within their names.
   
   SUCH AS: OBADYAH which means Servant of Yah,
   ZechariYah - Yah Remembers
   IsaiYah - Yah is salvation
   ZephaniYah - Yah Hides
   The Phrase Hallelu'Yah means PRAISE YOU YAH.
   
   Notice in your KJV (King James Version) the spelling of those names are different, Isaiah doesn't have the YAH at the end, nor does the other names and Hallelu'YAH has JAH in the suffix. Why is that? Simple the adversary Satan is trying to take the name of salvation away from you. He is deceiving you into calling upon false GODS. YAH's name mean THE ETERNAL, THE SELF EXISTENCE, Jehovah means nothing, it's a vain name. Yah said not to take his name in vain, this is one of the first commandments.
   Exodus 20:7 Thou shalt not take the name of YAH in vain; for YAH will not hold him guiltless that taketh his name in vain.
   
   He will not hold you guiltless brothers and sisters, Christianity has put you into a confrontation with the most high. Christianity has deceived you into taking the creator's name in vain, you have made it useless, by calling him a false name. Jehovah is not a Hebrew name, Jehovah is not an English translation of the fathers Hebrew name. His name is on high; YAH does not need a translation for his name. All men on the face of the earth, in every language can pronounce his name, YAH.
   
   In the KJV (King James Version) Exodus 20 doesn't mention Yah's name, it calls him by two titles, Lord and GOD.
   Exodus 20:7, Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
   
   The KJV says not to take the name of the Lord in vain. LORD is not a name it's a title, So is GOD. Lord and God both have roots in Paganism, both can be traced back to ancient pagan deities. Many bible dictionaries and concordance will tell you Wherever Lord and God is written in Scripture that the name should be YAH. If you have a concordance in your KJV bible, look under the name Yahweh, it will read this:
   
   .........Whenever the words Lord and God appear in large and small capital letters, the original Hebrew reads YHWH.
   
   YAH IS THE ALMIGHTY, THE CREATOR, THE HEAVENLY FATHER, THE MIGHTY ONE, THE ETERNAL, THE SET APART ONE. These are righteous titles, his name is above any title, he wants us to call upon him by his name. Jehovah is not his name, nor has it ever been.
   
   
   Yah the almighty didn't name his son Jesus. Jesus is a Greco-Roman- English hybrid name. Just as Jehovah, Jesus is not a Hebrew name nor does it have any meaning, it too is a vain name. Jesus was not in the original 1611 King James Version of the bible,, . Nor was the name Jesus Present in any of the earlier English bible translations. The name Jesus isn't 500 years old. So how can this be the name by which men must call upon to be saved, if it didn't exist at the time the messiah walked the earth?
   
   The messiah's true name is Yahoshua, it means Yah's salvation, his name tells his mission. Names are given in the Hebrew Culture based upon the character of the person. I was not born with the name Obadyah Ben Ysrayl, I took on this name after I found my true life calling. My name in Hebrew means Servant of Yah who is a son of Israel.
   
   When the angel pronounced the messiah's name to Joseph, he told him his name would have something to do with saving:
   
   Matthew 1:21 And she shall bring forth a son. and you shall call his name Yahoshua for he shall save his people from their sins.
   
   He shall bring Salvation to his people Israel. The name Jesus, on the other hand, has no association with any thing, but deception.



3. It is concise and informative, as a guide should be. It is an appetizer for further information and the bibliography shows where you can find the main courses. There is no index but, being a short book, the detail in the table of contents suffices. There is a glossary, and, perhaps, the most unexpected feature is the fill-in-the-blank study questions at the end of each chapter.
   With no wasted words, the author deftly sketches a picture of the various views of the Torah and the way Torah was taught and lived out in the time of Yeshua. The reader can grasp quickly the background behind the words and teaching methods Jesus used. The reader can understand some of the attitudes and experiences that underlie Paul's letters and actions. Quite remarkable for such a short treatise.
   However, I had some problems understanding chapter four, "The Old and the New: Different Covenants". The author apparently assumes that believers in Jesus (Yeshua) are separate from God's Chosen people, the Israelites, and they, therefore, are obligated only by the Noachide Laws. It is unclear if he or his sources believe that obedience to the Noachide Laws will bring salvation. He gives no Scriptural basis that this Noahian Covenant is redemptive or obligatory. God's Chosen people apparently have a different means to salvation than other people in this world. He does not allude to the fact that the Mosaic Covenant also included the "stranger" or the "sojourner" who joined himself to Israel. He also states, without foundation, that "God gave all nations the same possibility of becoming his people, but only Israel was willing to accept his law, while the other nations rejected this opportunity." Perhaps he is basing this statement on later Rabbinic teaching. In any case history witnesses to the fact that Israel rejected her God. I would like to see this chapter completely rewritten.
   Question 16 in chapter 6 uses the term "Old Testament" and I think it means "New Testament".
   Chapter 5 about Law and Grace is synthesizing--bringing apparent opposites together. And the overview about the Pharisees is enlightening--makes you feel that you could meet one on the street and shake his hand and then converse about spiritual matters.



4. Fascinating insights into what the scriptures mean. Dr. Moseley explains incidents in the life of Jesus and the early church from a 2000 years ago, Middle Eastern, approach; which is how they were written. I'm reminded of part of a Paul Simon song, "When I think of all the crap I learned in high school, it's a wonder I can think at all."



5. This book comes with glowing endorsements from a number of serious, heavyweight scholars. Apart from the generous praise of these men, many of whom I respect highly, the author also has some impressive credentials himself. Consequently, as someone highly sympathetic to this genre, and having toured Israel a few times, I approached it expecting to be greatly blessed. I must say that although the majority of the material is helpful, there were several aspects of this book which left me frustrated and disappointed.
   
   Firstly, it appeared that the author was merely quoting other people's scholarship. (I know we are all the product of multiple influences, but I couldn't help feeling that he hadn't contributed a single original thought anywhere in the book. A possible exception is page 24. See below.
   This is a strange impression to get; I can't recall ever having felt the same about any other book). Perhaps this is why the other scholars praised him so highly; did they recognise their own material? The end result was that I couldn't take him seriously as an authority in his own right--just someone parroting the opinions of others.
   
   Secondly, there were some awful blunders which ANY competent scholar should have weeded out in the reviewing stage--(if they ever read it in the first place). For example, on p. 24, he makes the claim that the apostle John was from a priestly family, based on John 18: 15. All this says is that, "This disciple was KNOWN to the high priest." (He might just have been the fish delivery man for all we know!!). On this flimsy foundation he makes several foolish claims. Firstly this was why John let Peter go into Jesus' tomb first on the morning of the Resurrection, so as not to be defiled by a dead body. But next comes an absurd error based on Acts 4: 6, which he links to St. John also. It says, "Annas the high priest was there, and so were Caiaphas, JOHN, Alexander and the other men of the high priest's family." To the author this constitutes "proof" that the apostle John was of the high priest's circle. HOWEVER, if he'd bothered to read on, THE NEXT VERSE SAYS, "They had Peter and JOHN brought before them and began to question them." OBVIOUSLY, THIS ARISTOCRATIC PRIESTLY INQUISITOR JOHN OF VERSE 6 WAS NOT THE HUMBLE FISHERMAN JOHN BEING INTERROGATED BY HIM IN V. 7!!!!! John was a common name in the first century. When I read such massive blunders it totally removes all confidence in this man's scholarship. How he got all those letters after his name is a mystery to me.
   
   Thirdly, sloppy handling of detail. On page 8 he talks of the Second Jewish War, but links the flight of the Christian community to Pella with that war, in 132 - 135 AD. It's not until page 69 that he corrects this error, rightly placing it in the First Jewish War of 66 - 70 AD.
   
   Fourthly, what really bothered me was what I see as a dreadful theological statement on pages 36 -37. I quote, "The third misconception is the idea that New Testament believers have a "Better covenant" than God's Law. The passages from Hebrews, where this expression appears, are discussing the sacrificial system only, which is better in Christ, as God's Lamb, as opposed to a literal lamb. THE MANIFESTATION IS BETTER AND HAS CHANGED, BUT THE COVENANT ITSELF REMAINS THE SAME".
   How can anyone claim that the New Covenant is THE SAME as the Old Covenant????? Hebrews clearly states that "By calling this covenant "New," he has made the first one obsolete; and what is obsolete and aging will soon disappear." Heb. 8: 13. No amount of semantics can twist the Bible into saying what he claims it says.
   "For if there had been nothing wrong with that FIRST covenant, no place would have been sought for ANOTHER. But God found fault with the people and said : "The time is coming, declares the Lord, when I will make a NEW covenant with the house of Israel and with the house of Judah. IT WILL NOT BE LIKE the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt." (Heb. 8: 7 - 9). WHAT COULD BE CLEARER?' THEY ARE TWO DISTINCT COVENANTS.
   I don't dispute for a moment that it is the same thrice holy God Who makes both covenants with His people--and that His holy attributes and standards change not. But, as just one example of many differences, the priesthood has changed in the New Covenant--this alone tells us that the Mosaic system has passed away. The writer to the Hebrews makes this crystal clear--that Jesus was not of the Levitical priesthood, but rather in the order of Melchizedek. If the Old Covenant were still in place, Jesus, coming from the tribe of Judah as He did, would be disqualified to act as our great High Priest.
   
   Fifthly, he totally fails to distinguish between the LAW OF GOD as a general revelation of His nature and standards, and the LAW OF MOSES, the Covenant made with Israel on Sinai. Several passages are confusing and misleading when this vital distinction is lacking.
   
   I could go on but I don't want to be reminded of all the other irritations of this book--like the annoying writing style and how the serious, scholarly tone of the review questions at the end of each chapter seem ridiculous in the light of its errors. (I did BEGIN to fill them in--honest!).
   
   I probably sound sour, fault-finding and critical, please excuse this. But this is not a good book and I found myself filling its margins with many irate protests. And please understand that I am highly sympathetic to this line of teaching in general. It's just that this is not a good example of the genre. There are far better choices one could make.
   To be fair, the second half of the book was far better. He confines himself to a summary of the teachings of the Pharisees, which was quite helpful. I enjoyed that half far more. But even then, after seeing his poor scholarship previously, I found myself wondering, "Can I trust this as an authoritative source?"
   Really 1 and 1/2 stars is the best I can give, and that's being overly generous! Save your pennies for other writings, which won't drive you to distraction with their sloppy writing style, factual errors and schoolboy blunders.