Suggested Reading for SMU CAPE Historical Jesus Course

Antiquity of the Ancient Jewish Mystical Tradition

Source: and the by

“ (12th Century Jewish scholar and physician) writes that there are two types of isolation (hitbidedut), external and internal. External isolation is nothing more than physical seclusion, but internal isolation refers to the meditative process, where one isolates himself both spiritually and mentally.

Such mediation is seen as the highest of all practices, being the method used by the to attain their . The prophets frequently engaged in physical seclusion, but the main purpose of such external isolation was as preparation for internal isolation or mediation, which brought one to the highest step on the ladder of revelation.

A number of Biblical verses are seen by Rabbi Abraham as referring to such a meditative state. It is the perfection from within the heart for which King David prayed when said ‘A pure heart create for me O God’ (Psalm 51:12) It was also the attainment of Aseph, regarding which he sang, ‘My flesh and heart fade away, while God becomes the Rock of my heart and my portion forever’ (Psalm 73:26). These verses refer to the purity of mind and heart, when they are cleansed of all things other than the Divine. When a person attains such a state, the Divine Essence is actually seen as entering the mind and dwelling in it.” (Presenter’s Note: Jesus’ admonition to the Pharisees in Matt 23:26: “Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean.”)

Use of the (YHVH) and Other Names of God in

Source: Meditation and the Bible by Aryeh Kaplan

“There is some discussion in the literature as to why all these Names (of God) have such a profound effect. Rabbi states that the Names themselves do not have any intrinsic powers, but rather, when properly used, can induce states of consciousness where the person himself has such powers. The Name is therefore used primarily as a meditative device to bring the individual into certain states of consciousness, transporting him to the proper spiritual framework, whether for or to direct spiritual energy in other ways.” (Presenter’s Note: Reference Jesus’ words in John 17: 11-12 “Holy Father, protect them by the power of your name, the name you gave me, so that they may be one as we are one. While I was with them, I protected them and kept them safe by that name you gave me.”)

One of the greatest sources of confusion is the fact that many people think that these Names need only be recited to be effective. According to all the Kabbalistic texts that speak of this, use of the Divine Names involves much more than this. First, there is considerable preparation that the individual requires before he can make use of these Names. The Names themselves, in most cases, were used very much like a . In the Hekhalot, (Ancient Jewish Mystical Tradition writings concerning ascending to the heavenly realms) a mystical text dating from the first century, we find certain Names and letter combinations which must be repeated over and over, bringing the user into the mystical state.

The most important and potent of God’s names is the Tetragrammaton, YHVH. This name is never pronounced out loud, even in . It is taught that one who pronounces the Tetragrammaton disrespectfully is guilty of a most serious offense, and is worthy of death.

We have already seen that meditation was very important in the careers of the Prophets . . . As we shall see, a good number of the most influential classical Judaic philosophers and Kabbalists clearly stated that meditation was the most important of all disciplines required to attain enlightenment and prophecy . . . With his keen mind, () was able to understand what was required to attain enlightenment, realizing that the path was through meditation...”

Jewish Meditation and HaKodesh (The Holy Spirit) or Enlightenment, or a Higher State of Consciousness, or Righteousness and the Seven States of Consciousness

Source: Meditation and by Aryeh Kaplan

Jewish Meditation Banned and the Knowledge Becomes Secret

“ During the time of Solomon’s Temple (953 – 586 B.C.), the informs us that there were literally millions of individuals involved in the prophetic mysteries. It is no coincidence that idolatry and sorcery were so prevalent at the time. People who could not reach the spiritual heights of the prophets took the easy way of idolatry and occultism instead. It is therefore also no coincidence that when the prophetic schools were abolished after the destruction of Solomon’s Temple, the ‘lust for idolatry’ was also abolished.

Still there were small closed schools that kept the traditions of the prophets alive. In order to prevent the masses from once again turning to idolatrous practices as a substitute for true prophetic meditation, they restricted the spread of these ideas. Finally, outside of a small school, these practices were totally unknown. The only ones who had any idea of the methods was a small, restricted school of Kabbalists.” (Presenter’s Note: Reference Jesus’ words in Mark 4:11 “The secret of the Kingdom of God has been given to you. But to those on the outside everything is said in parables.”)

The Ancient Jewish Baptismal Rite and the Tetragrammaton

Source: "Putting on the Names": A Jewish-Christian Legacy by Truman G. Madsen Brigham Young University, Provo, Utah, Reprinted by permission from By Study and Also By Faith: Essays in Honor of Hugh W. Nibley on the Occasion of His Eightieth Birthday (Salt Lake City: Deseret Book and FARMS, 1990), 1: 81.

Name Transmission

“Medieval Jewish continued and embellished in the absence of the temple ritual processes for receiving and giving divine names. Thus (a 13th Century Jewish mystic) describes an initiation which Scholem (Contemporary Jewish scholar) concludes is "very old," for the transmitting of the name of God from master to pupil.

The name is transmitted only to the reserved this word can also be translated as "the initiates" who are not prone to anger, who are humble and God-fearing, and carry out the commandments of their Creator. And it is transmitted only over water. Before the master teaches it to his pupil, they must both immerse themselves and bathe in forty measures of flowing water, then put on white garments (linen) and fast on the day of instruction. Then both must stand up to their ankles in the water, and the master must say a prayer ending with the words: "The voice of God is over the waters! Praised be Thou, O Lord, who revealest Thy secret to those who fear Thee, He who knoweth the mysteries." Then both must turn their eyes toward the water and recite verses from the Psalms, praising God over the waters. ”

Source: Kabbalah, New Perspectives by

“Compare also Rabbi Eleazar’s description of the transmission of the Tetragrammaton to a disciple, which seems to reflect not only an ancient practice but also an extant praxis.”

Source: Jewish Encyclopedia

Baptism

“ With reference to Ezikiel 36:25, “Then will I sprinkle clean water upon you, and ye shall be clean. , in the second century, made the utterance: ‘Blessed art thou O ! Before whom dost thou cleanse thyself? And who cleanses thee? Thy Father in . (Yoma 8:9) Accordingly, Baptism is not merely for the purpose of expiating a special transgression...but it is to form a part of holy living and to prepare for the attainment of a closer communion with God.”

Source: Kabbalah and Meditation by Aryeh Kaplan

“In Kabbalah meditation, the simplest contemplative device is the Tetragrammaton itself...”

Source: Matt 28:19-20

“Go therefore and make disciples of all the nations, baptizing them in the name of the Father (YHVH) and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.” Jesus Attains Unity Consciousness (Prophecy Consciousness) on Being Baptized and Goes Into the Desert For Forty Days

Source: Mark 1:9-13

“In those days Jesus came from Nazareth in and was baptized by John in the Jordan. Immediately coming up out of the water, He saw the opening, and the Spirit like a dove descending upon Him; and a voice came out of the heavens: ‘You are My beloved Son, in You I am well-pleased.’ Immediately the Spirit impelled Him to go out into the wilderness. And He was in the wilderness forty days being tempted by Satan; and He was with the wild beasts, and the angels were ministering to Him.”

Source: John 10:30 “I and the Father are one.” John 10:38 “. . . the Father is in me and I am in the Father.” John 7:21 “. . . Father, art in me, and I in thee, that they also may be in us. . .” John 17:23 “I in them and thou in me, that they may be brought to complete unity.” John 17:11 “Holy father, keep them in thy name (YHVH), which thou hast given me, that they may be one, even as we are one.”

John 14:10 “Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does the works.”

Source: Meditation and Kabbalah by Aryeh Kaplan

“. . . after intense meditation (or a major change in consciousness), one must also sit quietly, absorbing the effects of this experience.” (Presenter’s Note: Jesus’ forty days in the desert.)

Source: Kabbalah, New Perspectives by Moshe Idel

“ when you pronounce the secret of the great name, immediately the force of the ‘garment’ will descend downward, which is the secret of Elijah, who is mentioned in the works of the sages. And by this rabbi Simeon bar Yohai and Jonathan ben Uzziel learned their wisdom, and they were deserving of the secret of the ‘garment,’ to be dressed in it. And Rabbi Hinina and Rabbi Nehuniya ben ha-Kaneh and rabbi Akiva and Rabbi Ismael ben Elisha and our holy rabbi (Rabbi Judah the Prince) and and many others (learned) likewise. And the secret of the ‘garment is the vision of the ‘garment’, which the angel of God is dressed in, with a corporeal eye, and it is he who is speaking to you .... And the secret of the garment was given to those who fear God and meditate upon his name; they have seen it, those men who are the men of God were worthy of this state. And they were fasting for forty-days continuously, and during their fast they pronounced the Tetragrammaton forty-five times, and on the fortieth day (the ‘garment’) descended to him and showed him whatever he wished (to know), and stayed with him until the completion of the (study) of the subject he wanted to know); and they (Elijah and the ‘garment’) were staying with him day and night... the gap between God and man is bridged by the descent of spiritual entities, enveloped in corporeal garments, enabling terrestrial being to receive messages from them concerning the secrets. . .”

The Seven States of Consciousness, Ruach haKodesh (the Holy Spirit) and Unity Consciousness or Prophecy Consciousness

Source: Meditation and Kabbalah by Aryeh Kaplan

“ Meditation is primarily a means of attaining liberation. Its various methods are designed to loosen the bond of the physical, allowing the individual to ascend to the transcendental, spiritual realm. One who accomplishes this successfully is said to have attained Ruach haKodesh, The “Holy Spirit,’ which is the general Hebraic term for enlightenment.”(or a higher state of consciousness or righteousness.)

Source: Mark 1: 8

I (John the Baptist) baptize (purify) you with water, but he (Jesus) will baptize (purify) you with the Holy Spirit." (Ruach haKodesh, a higher state of consciousness, or enlightenment, or righteousness.)

Source: Consciousness and Physiology by Robert Keith Wallace

“The regular experience of pure consciousness (devekuth, cleaving to God, or realizing the realizable aspect of God) refines our physiology of matter so that we are able to realize the full range of human development in higher states of consciousness. Our understanding and experience of consciousness itself has been limited, because we have had access to only three states of consciousness: waking, dreaming, and sleeping. . . Maharishi’s Vedic gives us the understanding and experience of seven states of consciousness — the three we are familiar with, plus pure consciousness (devekuth) and three distinct higher states. The first step toward higher states of consciousness is to experience the fourth state — pure consciousness (devekuth). With regular experience of pure consciousness (devekuth) . . . the nervous system adapts to a new style of functioning. The alternation of transcendental consciousness (devekuth) with the regular daily cycle of waking activity, dreaming, and sleep produces a gradual refinement of neurophysiological functions. This results in a fifth state of consciousness a new, more expanded state known as cosmic consciousness (Ruach haKodesh). Maharishi describes how the continuing refinement of the neurophysiology results in two more advanced state of consciousness. In the sixth state, called refined or glorified cosmic consciousness, perception becomes so refined as to appreciate the finest values of every object of perception. . . The seventh state of consciousness, traditionally referred to as Unity consciousness (Prophecy consciousness in ), is the pinnacle of human development — complete enlightenment. In the state of unity, inner and outer realities are seen in terms of their most universal and unbounded nature. . . One knows pure consciousness to be the underlying reality not only of one’s own subjective nature, but of every object of perception in the objective world. One comprehends change and non- change, the two fundamental aspects of life, simultaneously and sees that they are nothing other than the expression of unbounded pure consciousness — the wholeness of the unified field of natural law () moving within itself.

Source: Language, , and Hermeneutics in Abraham Abulafia by Moshe Idel

“. . . Abulafia (a 13th century Rabbi reputed to be in Unity or Prophecy Consciousness) refers here to the Messiah who will be called by the name of God and will be able to create a new universe, for according to what we quoted earlier from Abulafia, ‘the righteous’ denotes the lowest of the three spiritual levels.” (Cosmic Consciousness, Glorified Cosmic Consciousness, and Unity or Prophecy Consciousness.)

Source: Kabbalah, An Introduction to by Byron L. Sherwin

“For Abulafian Kabbalah, the primary meditative technique that leads to prophetic revelation (Prophecy Consciousness or Unity Consciousness) is centered on such divine names. In Abulafia’s words. “It is already known to every from the prophets of Israel that it is impossible for any person in the world to reach the level of prophecy except if he has received the tradition concerning the knowledge of the Name (of God).

Devekuth, Union with God or Cleaving to God, or Realizing the Realizable Aspect of God

Source: Old Testament, and Deuteronomy

There are seven references in the Old Testament to Cleaving to God:

Deut 4:4 “But ye that did cleave unto the Lord your God are alive every one of you this day.” Deut 10:20 “Thou shalt fear the Lord your God; you shall serve Him and to him shalt thou cleave, and swear by his name. Deut 11:22 “For if you are careful to keep all these commandments which I command you to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him; . . . Every place whereon your soles of your feet shall tread shall be yours, from the wilderness and Lebanon, from the river Euphrates, even into the uttermost sea shall be your coast.” Deut 13:4 “Ye shall walk after the Lord your God and fear him, and keep his commandments and obey his voice, and ye shall serve him, and cleave unto him.” Joshua 22:5 “But take diligent heed to do the commandments and the law which Moses the servant of the Lord charge you, to love the Lord your God, and to walk in all his ways, and to keep his commandments and to cleave to him, and to serve him with all your heart and all your soul.” Joshua 23:8 “But cleave unto the Lord your God as you have done unto this day.”

Devekuth or Realizing the Realizable Aspect of God

Source: Kabbalah, An Introduction to Jewish Mysticism by Byron L. Sherwin

“As we have seen, attempts to attain devekuth — either in the sense of cleaving to God or in union or reunion with God — begin with the awareness of a gap separating the divine and the human that needs to be bridged. . . The goal here, therefore, is not to bridge the gap, but to attain a state of consciousness in which we are thoroughly aware of the reality that since all is God, no gap between us and God really exists. . . The goal of mystical contemplation and experience is for the mystic to rise to a higher level of consciousness where he can perceive reality from the perspective of God and can realize that the barriers that seem to separate him from God are apparent but not real. In this approach. . . aimed at “barrier reduction,” that is to say, at providing a way of achieving the goal of realizing that we are already united with God, whether we know it or not.”

“For the mystic who has attained this level of consciousness. . . and who has achieved mystical union. . ., escapism does not mean neglecting the demands of existence in the world. . . Thus the paradox that characterizes the life of the mystic revolves around living within God and living within the world, sustaining devekuth while attending to temporal and social matters, being aware that “God is all” and that nonetheless the commandments must be fulfilled, children must be raised, and business must be attended to.”

“ The gap between the human and the divine is shown to be apparent and not real.”

(Presenter’s Note: Reference the words of Jesus: “Jesus answered them, "Is it not written in your Law, 'I have said you are "gods"'? (John 10:31) Reference Psalm 82:6 "I said, ‘You are ‘gods’; you are all sons of the Most High.”

(Presenter’s Note: Reference the words of Jesus: “Very truly I tell you, whoever believes in me will do the works I have been doing, and they will do even greater things than these, because I am going to the Father.” (John 14:12)

The Mechanics of Realizing the Realizable Aspect of God or Attaining a Higher State of Consciousness or Enlightenment or Righteousness

Source: The Physiology of Consciousness by Robert Keith Wallace

“What we consider to be ordinary waking state consciousness is a very restricted value of the full range of human consciousness. It corresponds with the more active levels of human life. Systematically quieting the internal functioning of the physiology while enlivening the deeper levels of mental awareness allows us to experience the fourth state of consciousness — a much fuller and more universal state of consciousness — one that is completely awake, yet settled and unified. . . It is the experience of pure consciousness, the unified field of natural law, the transcendental field of life. (Ein Sof) To experience this state, our attention has been brought from the active, surface level of thinking to the silent, unbounded ocean of consciousness at the basis of the mind. In the experience of pure consciousness, there are no thoughts, no sensory experience, and no distinction between subject and object — only pure awareness, the experience of consciousness knowing itself.” (Presenter’s Note: Repeated experiences of this state of consciousness (devekuth or transcendental consciousness) through meditation, fixes this state of consciousness in the person, and he/she attains what is called cosmic consciousness or righteousness, or enlightenment.)

Principle Underlying the Establishment of the Kingdom of God Prophesied by Isaiah in Israel

Source: Kabbalah, New Perspectives by Moshe Idel

“ Furthermore, although devekuth is a preeminently personal experience, it serves here as an opening toward an other-oriented action. Mystical union, or communion, thus serves as a vehicle used by the individual in order to better serve the community; personal perfection is transformed into a means of contributing to the welfare of others. A closer perusal of these sources. . . will reveal that the attainment of mystical union is tantamount to the change of the worshiper into a channel by which the supramundane influx reaches the terrestrial world. The above-mentioned forms of mystical union can consequently be considered as attempts undertaken by perfecti (Those in higher states of consciousness) to reestablish a broken link between the divine and the lower worlds by the meditation of their spiritual faculties. This stand was concisely formulated in the , (Considered one of the most comprehensive works on Jewish mysticism) where the connoisseur of theosophic lore “who cleaves to his Lord” is portrayed as the Zaddik, the pillar of the universe, since “he draws blessings onto the (lower) world.” Here, devekuth assumes an even cosmic function. Elsewhere, the Zohar describes “the virtuous man who with his soul and his spirit cleaves to the Holy King above with fitting love has power over the earth below, and whatever he decrees for the world is fulfilled, “as it was for Elijah in the matter of the rain.”

(Presenter’s Note: Reference the Sodom and Gomorrah Story in Genesis 18:26-32. It stands to reason that if ten righteous men could prevent the destruction of Sodom and Gomorrah, one hundred, or one thousand, or ten thousand, or one hundred thousand righteous men in Israel could bring about the dawning of the Kingdom of God there as prophesied by Isaiah.)

Evidence of the Ascension to the Heavenly Realms, The Merkhava, Among the Followers of Jesus and the Purpose of Such Ascension

2 Corr 2:12: “I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows.”

Source: Kabbalah, New Perspective by Moshel Idel “Thus, the ascent heavenward was a technique to solve problems”

“Interestingly, Rabbi Eleazar ascended to heaven by the use of the divine name, an ascent technique attributed by Rashi (12th Century Jewish biblical commentator) to the four who entered the — no doubt an affinity expressing an attempt to include this famous poet among the Merkhava mystics.

“Therefore, the conception of the soul ascending to Paradise — “out of the body” — for the sake of an ineffable experience, even before death, was current among Jews of the first century.”

Jewish View in the Time of Jesus as to What the Messiah Would Be

Presenter’s Note: Many of the Jews of Jesus’ day and their religious leaders believed that the Messiah would be a warrior king who would bring about the Kingdom of God in Israel through war. It is easy to see how the Jewish masses would have turned on Jesus when they saw that he was not this warrior king.

Source: James the Brother of Jesus by Robert Eisenman

“. . . one (idea of Messianism among the Jews of Jesus’day) is this-worldly, apocalyptic, nationalistic, and Law-oriented, anticipating a Messiah. . ., which, with the help of the Heavenly Host in the Last Days, would be devastating, ‘shredding Judgement like rain’. . . giving to everyone according to their works.”

“. . . Rabi Akiva (one of the leading Jewish religious leaders of the late First Century and early Second Century in Israel) supported the Second Jewish Uprising against (132 to 136 CE), that of . . . Simon Bar Kochba, (The Leader of this uprising) . . . in fact, designating him as Messiah. . .”

How Jesus Performed His Miracles

Source: Hasidim by Moshe Idel

“The divine names are conceived to be both the instrument for reaching an experience of union of man with God as well as a powerful means to perform miracles.

Source: Kabbalah and Meditation by Aryeh Kaplan

“Through the use of Divine names in meditation, one can channel extremely powerful spiritual forces. Albotini (Medieval Jewish mystic) writes that Moses made use of this to save Israel, and that, “with the power of the Divine Names, which he pronounced in his , he was able to turn back the anger and the fury.”

Source: Kabbalah, An Introduction to Jewish Mysticism by Byron L. Sherwin

“ The Tzaddik (Jewish saint or prophet in a higher state of consciousness) . . . can become a receptacle for the influx of divine grace. . . Also, like Moses, the Tzaddik can channel the divine influx to perform miracles, even the greatest miracles, such as creation of wondrous events and of new life. In this way the mystic, like God, becomes a worker of wonders, a creator. As Alemanno (Medieval Jewish mystic) put it, “Moses knew how to direct his thoughts and prayers so as to improve the divine influx which the kabbalists call “channels”: Moses’ action caused channels to emanate upon the lower world in accordance with his will. By means of that influx, he created anything he wished, just as God created the world by means of various emanations. Whenever he wished to perform signs and wonders, Moses would utter divine names, words and , until he had identified those emanations. The emanations then descended into the world and created new supernatural things.”

Source: Kabbalah, New Pespectives by Moshe Idel

“Mystical weeping. . . posited as the ultimate goal of weeping the acquisition of paranormal consciousness by the Kabbalist” (Presenter’s Note: Reference Jesus’ weeping just prior to raising Lazarus from the dead. John 11:35-44.)

“. . . the other motif introduced in the discussion of the (Jewish literature that interprets biblical stories) in ‘Avodat ha-Kodesh (one of the earliest works elucidating the fundamental concepts of the Ancient Jewish Mystical Tradition) is highly relevant for the explanation of theurgic action (miracles). Ibn Gabbay (15th Century Jewish mystic) elaborates upon the phenomenon of coustical resonance between two stringed instruments. When someone plays on one string, the corresponding string of the other instrument—in Ibn Gabay’s case, a violin—will resonate even though no visible intermediary between the strings is found. The same occurs continues the Kabbalist, when the human image, functioning as the played violin, activates the divine image, the second violin. In both cases, the manner of transmission is incomprehensible, even though the fact of its occurrence is palpable. Thus the possibility of acting theurgically (performing a miracle) is proven by a concrete, well known physical observation.”

Source: Kabbalah, An Introduction to Jewish Mysticism by Byron L. Sherwin

“For the most part, however, the Maharal’s (Rabbi Judah Liva, 1512-1609) fame came from his creation of a legendary . A Golem is a sort of android, formed from clay and brought to life through the mysteries of the Sefer . (Jewish Ancient Mystical Tradition Book of Creation.)

“According to the medieval commentators on this text, the created these beings (golem) by manipulating the letters of God’s holy name, especially in ways found in the text of and commentaries on the early mystical treatise .”

Source: Sefer Yetzirah (Book of Creation)

“These are the 221 Gates (an array of 221 Hebrew word and letter sounds) that Rabbi Eliezar prescribes for use in creating a golem. They can also be used for less advanced meditative exercises.” (miracles)

He (Rabbi Dov Bear, the Maggid (Jewish religious itinerant preacher) of Mezritch (1704- 1772) writes that when a person (in a higher state of consciousness) contemplates a physical object completely and totally, he can actually bring that object onto his thought. If his thought is then bound to the supernal Mind, he can elevate that object to the level of Mind. From there, it can be further elevated to the level of Nothingness, (God) where the object ceases to exist. When this object is then once again brought back to the level of Mind, it can be brought back in any form that the initiate desires. Thus, when he finally brings it back to its normal physical state, the object can be changed in any manner he desires. As the Maggid states, “ he can even transform it into gold.” (or water into wine: Presenter’s note.)

Veneration and Dedication to a Saint or Prophet as a Means to Attain a Higher State of Consciousness or Righteousness

John 15:5 "I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing.” John 6:54-64 “He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. For My flesh is true food, and My blood is true drink. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me. This is the bread which came down out of heaven; not as the fathers ate and died; he who eats this bread will live forever. These things He said in the synagogue as He taught in Capernaum. Therefore many of His disciples, when they heard this said, “This is a difficult statement; who can listen to it? But Jesus, conscious that His disciples grumbled at this, said to them, “Does this cause you to stumble? What then if you see the Son of Man ascending to where He was before? It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life. (Presenter’s note: Veneration and dedication as described by Jesus here are the visible means that can activate the transcendental process that takes the person to the transcendent (devekuth or mystic union) and purifies the person and enables the person to experience and perform supernormal acts spontaneously or at will as seen in the lives of the great Jewish prophets and Christian saints.)

Source: Saint Veneration Among the Jews of Morocco by Issachar Ben-Ami “Research in the present study reveals that saint among Moroccan Jews is unusual in its intensity of veneration as well as in the large number of saints worshipped. . . . The question arises as to whether. . . it is possible to determine when the cult emerged in Morocco. There is no doubt, however, that the phenomenon is very old. . .”

Jesus’ Prophecy Regarding an in Israel

Source: Mediation and the Bible by Aryeh Kaplan “When a prophet is given a message, it is given in the form of an allegory. The interpretation of the allegory, however, is immediately implanted in the prophet’s mind, and he is aware of its meaning. In some instances, the Prophet divulges both the allegory and its interpretation. In others, only the interpretation was revealed. Occasionally, only the allegory was recorded, and this is true of some of the of Ezekiel and Zechariah. All the prophets, however, only prophesied by means of allegories and metaphors.”

Source: An Introduction to the New Testament by Richard Heard

Chapter 26: The Place of Apocalyptic in The Teaching of Jesus and of The Early Church

“A recurring theme in the New Testament is the expectation of the imminent end of the present world age and of an approaching judgement, accompanied at times by a graphic and material depiction of the events that are to herald and accompany the end. The expectation was not fulfilled and many earnest Christians throughout the centuries have echoed the words of the ‘mockers’ in II Pet. 3:4 ‘Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.’

It cannot be contested that the primitive church as a whole, and even the apostles, held firmly to a mistaken view of the nearness of the End. James’ message (5:8) that ‘the coming of the Lord is at hand’ is repeated by Peter (I Pet. 4:17) ‘The time is come for judgement to begin at the house of God’, and Paul tells both the Thessalonians (I Thess. 4:15-17) and the Corinthians (I Cor. 15: 51-52) that some of them will still be alive when the end comes. The teaching of I John (2:18) is that ‘it is the last hour’ and of Revelation (22:10) that ‘the time is at hand’.

The Teaching of Jesus

Even Jesus himself, according to the Synoptic Gospels, had taught during his early ministry of his early return in glory and in judgement. In Mark 8: 38-9:1 we read:

‘For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels.’ And he said unto them ‘Verily I say unto you, there be some here of them that stand by, which shall in no wise taste of death, till they see the kingdom of God come with power.’

Again, towards the close of the little apocalypse of Mark 13, with its detailed description of the signs of the end, Jesus says (13:30), ‘This generation shall not pass away, until all these things be accomplished’. When the high priest asks him at his trial if he is the Christ, Jesus replies (Mk. 14: 62),

‘I am: and ye shall see the Son of man sitting at the right hand of power, and coming with the clouds of heaven.’

These passages from Mark can be paralleled by others from Matthew e.g. 10:23 ‘Ye shall not have gone through the cities of Israel till the Son of man be come’, and from Luke, e.g. 22: 34-36. In the face of such evidence it must either be accepted that Jesus is rightly recorded in the Synoptic Gospels as having taught of his early return in glory and the accompanying judgement and that he was mistaken, or it must be shown that his teaching was from the earliest days misinterpreted and transformed. There are strong reasons for rejecting the former alternative, and accepting the challenge of the latter. A close study of the gospels shows that the dominant themes of Jesus’ teaching imply no such early end of the world, but are in fact inconsistent with it, and that the ‘apocalyptic’sayings bear many signs of editorial distortion both on the part of the final gospel authors and of the earlier traditions.

It is clear that the teaching of Jesus was eschatological in the sense that life is to be lived in expectation of the judgement and the coming of the kingdom, and his acceptance of the titles Son of man and Messiah implied a claim that the Kingdom of God had already come or was about to begin. All these terms, Son of man, Messiah, Kingdom of God, had for his hearers a connection with the apocalyptic expectation of the time, based largely on the teaching of a number of current apocalyptic books, such as the Books of Daniel and Enoch, and exemplified in the teaching of John the Baptist that one mightier than he was about to come,

‘Whose fan is his hand, thoroughly to cleanse his threshing-floor, and to gather the wheat into his garner; but the chaff he will burn up with unquenchable fire.’ (Lk. 3:17).

The general tenor of Jesus’ own teaching, however, indicates that he used these symbols, in interpretation of his own mission, in a sense quite different from that given to those of his contemporaries. This is brought out very well in the consistent picture of the teaching of Jesus given by the source Q. While, according to Q, Jesus claimed to be Son of God (Mt. 11:27, Lk.10:22) and to bring the Kingdom proclaimed beforehand by John (Mt. 9:27, Lk. 7:28), the Kingdom, whether thought of as present (e.g. Mt. 13, 31-33, Lk. 8:18-21, Mt. 23:13, Lk. 9:52) or as future (e.g. in the Lord’s Prayer) is primarily spiritual, although in the latter case Jesus seems sometimes to have used material and traditional metaphors, e.g. of a Messianic banquet (Mt. 8:11-12, Lk. 13:28-29). When he speaks of the coming of the Son of man, he emphasises its suddenness (Mt. 24:43-44, Lk. 12:39- 40) and universality (Mt. 24:28,39, Lk.17:24,30), but refuses to name a place (Mt. 24:28 Lk. 17:37) or time Mt. 24:44, Lk. 12:40) for it. The general truth of the Q version of Jesus’ teaching is confirmed by a significant number of passages from other strata of the gospels, (E.g. for the spiritual conception of the kingdom Mk. 4:26-29, Mt. 5:3, 13:44-45, Lk. 17:20-21; for the suddenness of the coming of the Son of man Mk. 13:34-35; for the refusal to name a time Mk. 13:32-33.) and although there are many problems that admit of no certain solution, e.g. the difficulty of reconciling passages where the kingdom is spoken of as present with those where it is spoken of as future, there is at least sufficient evidence for reconstructing the main lines of Jesus’ authentic eschatological teaching.

When the passages in the gospels which give to Jesus a materially apocalyptic outlook are compared with these others, their secondary nature becomes apparent. In many cases the processes of alteration and distortion can be traced fairly easily, although in other cases we can only guess at the original context of the words or how they came to be put into Jesus’ mouth. In the passage already quoted from Mark 8: 38-9: 1 we have two genuine sayings of Jesus, one of the judgement that will accompany his second coming, one of the coming of the kingdom with power in the lifetime of his hearers. The original meaning of the second of these sayings may have had reference to the coming of the Spirit (cf. the possible original meaning of the saying in Mk. 13:30) or, as some scholars think, to the Transfiguration which follows almost at once in the Marcan narrative; it is only the editorial juxtaposition of the two sayings, falsifying their original contexts, which turns the whole passage into a prophecy of the return of the Son of man within a generation.

‘The Little Apocalypse’ of Mark 13 illustrates the results of such editorial manipulation on a larger scale. There is no reason to doubt that many genuine sayings of Jesus are embedded in this chapter, and that they include a prophecy of the destruction of the Temple, prophecies of persecution, of false Christs, and of the suddenness of the return of the Son of man; but the genuine sayings of Jesus have been so transformed and robbed of their original contexts in the process of forming a long and confused series of prophecies of the End, many of whose elements are derived from other sources, that the final result is very different in spirit from the original teaching of Jesus. Lk. 21:34-36, with which Luke closes his parallel apocalyptic discourse, is so reminiscent in its vocabulary of Paul’s as to suggest that here also words have been put into Jesus’ mouth that in fact represent the belief of early Christians. A similar explanation may account for Mt. 10: 23, though in this verse some scholars see a genuine word of Jesus whose original meaning had reference only to a proposed ‘follow up’ by Jesus of his disciples’ mission, and for the present form of Mk. 14:62.”