EndorsEmEnts

“Rabbi Shapira’s book is groundbreaking because he demonstrates as a Jewish insider that Yeshua as Jewish Messiah is a reasonable consideration for the serious Jewish person who wants to be assured of truth and staying within the Jewish pale.” —Rabbi Jeffrey A. Adler | Sha’arey Yeshua Messianic Jewish Congregation

“For the last forty years, traditional rabbis and counter-missionaries have told me that they cannot even consider our claim that Yeshua is the Messiah because we believe Him to be divine. Now, Messianic Jewish rabbi Tzahi Shapira has challenged that objection relying entirely on the Hebrew Scriptures and traditional Jewish literature, and he has done so with much careful study and great spiritual passion. Is it possible that a Jew can embrace Yeshua as the divine Messiah and follow the traditional Jewish sources as well? Read this book and find out for yourself!”—Michael L. Brown, Ph.D. | Author, Answering Jewish Objections to Jesus, Volumes 1–5

“This is a tremendous contribution to our understanding of Messiah from a traditional Jewish perspective. I greatly appreciate both Rabbi Shapira’s knowledge of, and appreciation for, the classic Jewish sources he interacts with and the insights he shares as a native Hebrew-speaker. This book provides an excellent introduction to the concept and roles of Messiah in traditional Rabbinic texts. He also does a great job interpreting them from a Messianic Jewish perspective and demonstrating how Yeshua fulfilled and fits into these common expectations. This book is an excellent resource for those who are just beginning their spiritual journeys or who are already well informed on the subject. This work far surpasses much of what currently exists in regard to Messianic Jewish apologetics. I highly recommend this book!” —Rabbi Joshua Brumbach | Ahavat Zion Synagogue, Beverly Hills, CA

“While PARDES is a Jewish hermeneutical method that most New Testament students have heard about, few have ever really seen it in action. Thankfully, Rabbi Shapira has done both the Jewish and Christian communities a great service in applying the principles of PARDES to show that the concept of a suffering Messiah is well within the framework of historic Jewish thought. I am convinced that the arguments raised and defended here cannot be easily dismissed, for they flow from the very thought processes of the greatest rabbinical thinkers that have influenced and comforted Diaspora Judaism to modern times. I heartily recommend this book to anyone who desires honestly to inquire whether Yeshua is truly Ha Mashiach of Israel.” “May the Lord prosper and give permanence to this great piece of work you have done.”—Rudy Gonzalez, Ph.D. | Dean, Wm. R. Marshall Center for Theological Studies

“The Return of the Kosher Pig penned by Rabbi Itzhak Shapira constitutes one of the most interesting and learned tomes I have ever read. Contained within its pages is much with which I agree, some with which I disagree, and much about which I never thought. But what makes the volume unique is that Jew and Gentile alike will read it with great profit, followed by valuable and life-changing discussions. For certain, Rabbi Shapira’s remarkable book cannot be ignored.”—Paige Patterson | President, SWBTS

“Great book and an incredible tool for clergy and laity alike! The Return of the Kosher Pig is a must-read for anyone serious about Judeo-Christian research. Rabbi Shapira tackles the most difficult of texts with seeming ease, as he takes the reader through the many complexities of rabbinic perspectives on Messiah.”—Rik B. Wadge, Ph.D., Th.D. | God’s Learning Channel

“The Return of the Kosher Pig is a groundbreaking study of Yeshua’s true identity as the Jewish Messiah. This book is a ‘must read’ for any serious student of the Scriptures who realizes that the Bible can not be separated from historic Jewish thought and literature. Rabbi Tzahi Shapira has created a masterful book based on years of study and interaction with our Jewish sages.” —Rabbi Martin Waldman | Baruch HaShem, Dallas, TX

“There has never been a book quite like The Return of the Kosher Pig. Tzahi Shapira’s encyclopedic knowledge of rabbinic sources, as well as his keen eye for Biblical truth, has produced a game-changing volume that promises to be an apologetics classic. I recommend it to anyone who desires solid evidence concerning the nature of Messiah.”—Rabbi Michael Wolf | Beth Messiah, Loveland, OH

About thE CovEr

The Golden Gate, possibly built in the late 6th century and sealed by Suleiman the Magnificent, majestically faces the Mount of Olives,

known as the Mountain of the Messiah. Some believe it was sealed and many graves placed in front of it to keep the King Messiah out.

Yet, when he returns from the east, his feet will stand on the Mount of Olives and he will come face to face with Jerusalem. No wall, whether it is physical,

spiritual, or theological that has been erected during the last 2,000 years will stop the ultimate reconciliation of Yeshua with his people.

The time for the redemption has arrived.

Lederer BooksA division of

Messianic Jewish PublishersClarksville, Maryland

Copyright © 2013 Itzhak Shapira

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means without prior written permission of the publisher, except for brief reviews in magazines, or as quotations in another work when full attribution is given.The use of short selections or occasional page copying for personal or group study is permitted and encouraged, within reason. However, we ask that you respect the intellectual property rights of the author.Tanach references taken from the JPS 1917 Edition from Mechon Mamre www.mechon-mamre.org/ Talmud references taken from Soncino Babylonian Talmud. www.halakhah.comBible references taken from The Delitzsch Hebrew Gospels by Franz Delitzsch. Copyright © 2011. All rights reserved. Vine of David. Vineofdavid.orgAdditional Bible references taken from The Jewish Annotated New Testament. Amy-Jill Levine and Marc Zvi Brettler, eds. Copyright © 2011. All rights reserved. Oxford University Press. Global.oup.com

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ContEnts

Foreword ..................................................................................................................viiAcknowledgments ..................................................................................................... xTo the Reader ...........................................................................................................xi

Introduction ............................................................................................................... 1Who Is the “Kosher Pig” and What Is This Book All About? ................................. 1The Return of the Kosher Pig? ................................................................................ 9

Part One (Alef): Framework—Defining the Historical and Theological Background of the Case of the Kosher Pig ...................................... 19

A Brief Historical Survey of the Jewish Framework ............................................ 20What Methodology Do We Find Within This Jewish Framework? ...................... 27Primary Sources for the Case of the Kosher Pig ................................................... 35Secondary Sources for the Case of the Kosher Pig ............................................... 40The Oral Torah and the Sages of Israel: The Tale of the Two-Edged Sword ........ 44Important Thinkers Within the Case of the Kosher Pig ........................................ 53

Part Two (Bet): Identification—Understanding the Case of the Kosher Pig Within a Traditional Jewish Framework ............................... 55

Understanding the Case for K’firah (Heresy) Within Rambam’s Thirteen Principles of Faith ................................................................................... 70

Part Three (Gimel): Evidence—Examining the Primary Evidence in the Case of the Divine “Kosher Pig,” Yeshua of Natzeret .............................. 83

First Remez, א: “He shall be exalted and lifted up” The Messiah’s Ranking ......................................................................................... 84Second Remez, ב: “And there was given him dominion” The Messiah’s Authority ..................................................................................... 108Third Remez, ג: “Therefore his name was called Peretz” The Messiah as the Poretz and Ba’al Torah ........................................................ 138Fourth Remez, ד: “The spirit of God hovered over the face of the waters” The Messiah and His Divine Origin .................................................................... 166Fifth Remez, ה: “The first Goel as last Goel” The Messiah as a Divine Redeemer .................................................................... 193

iv / THE RETURN OF THE KOSHER PIG

Part Four (Daled): Exploration—Weighing the Secondary Evidence in the Case of the Kosher Pig ........................................... 227

Who Is Sar Hapanim and What Is His Name and Authority? ............................. 227The Great Mystery in the Names of Metatron, Enoch, and “The Lad” as Yeshua? ......................................................................................... 239Who Is Hana’ar and What Are His Tasks According to the Sages? ................... 245The First Sod: “The Lad” Who Is Metatron Will Be the High Priest Over Israel....................... 247The Second Sod: “The Lad” Who Is Metatron Will Have Full Access to Speak with YHVH Face to Face as the High Priest on Our Behalf ............................... 249The Third Sod: “The Lad” Is None Other Than the Messiah Himself Who Will Be Resurrected .................................................................................... 250The Fourth Sod: “The Lad” Is None Other Than the Messiah Himself, Also Known in Jewish Literature as Messiah Son of Joseph ....................................................... 251The Fifth Sod: The Na’ar Is Also Known by the Name Haben (the Son) of God ...................... 252The Divine Son of God in the Secrets of the Torah ............................................ 259

Part Five (Hey): Reconciliation—Proposal for Reconciliation Between the Kosher Pig (and His Followers) and Traditional Judaism .......... 265

The Case for Tzimtzum of HaShem Through the Messiah .................................. 265Sof Davar: The Verdict—An Open Letter to the People of Israel ....................... 277

Glossary of Hebrew Terms .................................................................................. 285

Appendix A: List of Rabbis by Era ..................................................................... 295

Appendix B: Major Tanach References ............................................................. 303

Appendix C: Brit HaChadasha References ........................................................ 307

Appendix D: Talmudic References ...................................................................... 309

Bibliography .......................................................................................................... 311

I speak the truth in Messiah—I am not lying, my conscience confirms it through the spirit of God. I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Messiah for the sake of my people, those of my own race, the people

of Israel. Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the Torah, the temple worship and the

promises. Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen.

אמת אני מדבר במשיח ולא אשקר ודעתי מעידה לי ברוח הקדש׃ כי־גדול עצבוני ואין־קץ לדאבון לבי׃ כי מי־יתן היותי אני לחרם מן־המשיח בעד אחי שארי ובשרי׃ אשר הם בני ישראל ולהם משפט הבנים והכבוד והבריתות ומתןהתורה והעבודה וההבטחות׃ ולהם האבות ומהם יצא המשיח לפי בשרו אשר־

הוא אלהים על־הכל מברך לעולמים אמן׃

—Saul of Tarsus, Romans 9:1–5

ספר זה מוקדש לאביאברהם שלום שפירא בן יצחק שפירא

יהודי פשוט מבגדד שאוהב לומר את "השמע"

This book is dedicated to my father, Avraham Shalom Shapira, a simple Jew from Baghdad who loves to say the Sh’ma.

הוא יעשה שלום עלינו ועל כל ישראל

ישועHe who creates peace in his celestial heights, may he create peace for us

and for all Israel; and say, Amen.

Truth springeth out of the earth; and righteousness hath looked down from heaven.

אמת, מארץ תצמח; וצדק, משמים נשקףPsalm 85:12

אמת

. ..

האדםמרגע לידתונקצבו ימיוברגע לכתו

מתחיל את חייוכל מה שהיה בדרך הבל הבלים הולך ושב

רק מעשיו לאורך הדרך קובעים ימיו

ManFrom his birth

His days are numberedEverything along the way is vanityOnly his actions determine his days

And when his life is overIt is then that it truly begins

—Avraham Shalom Shapira

ForEword

“ Any dispute for the sake of Heaven will have enduring value . . .” Pirke Avot 5:211

The Jewish world tends to value argument, or at least the right kind of argument, as a way to discover truth, and also as a sign of respect for the opponent. The venerable Jewish scholar Jacob Neusner writes,

In my religion, argument forms a mode of divine service, as much as prayer: reasoned debate on substantive issues, debate founded on respect for the other and made possible by shared premises. That kind of contention is not only a gesture of honor and respect for the other, but in the context of the Torah, it forms the gift of intellect on the altar of the Torah.2

And so, The Return of the Kosher Pig (and that title alone is enough to start an argument!) invites you, the reader, whether you are Jewish or Christian, into a protracted internal Jewish debate about one of the toughest of religious topics—the divine nature of the Messiah. Indeed, the entire book is structured like a legal case, with evidence, argument, and counterargument. Unlike most discussions of this topic throughout history, this one doesn’t seek to nullify traditional Judaism and its conclusions about the Messiah. Rather, the author, my friend Rabbi Itzhak Shapira, repeatedly expresses his respect and appreciation for the Jewish sources and emphasizes the many points of agreement with them, the “shared premises” mentioned in the quote above. His argument about the Kosher Pig draws from these shared premises and from the rabbinic writings themselves, to build the case that the Jewish Messiah is portrayed as more than human, both in the Hebrew Scriptures and in the vast body of writings based on those Scriptures.

In the process of building this case, The Return of the Kosher Pig serves as an ideal introduction for readers unfamiliar with the rabbinic literature. Such readers will not only be introduced to the foundational Jewish documents, such as Midrash and Talmud, but also to the ways in which Jewish thinkers developed and built upon those documents over the centuries. This book will expand the reader’s understanding of Jewish ways of interpreting and applying the Hebrew Scriptures, which Jewish thinkers share with the Christian world in the form of the Old Testament. Rabbi Shapira is careful to introduce the key figures in this centuries-long process, to define key terms, and to help the reader follow his specific argument about the Kosher Pig while providing access to a whole world of thought and discourse.

1 The Koren Siddur, with Introduction, Translation and Commentary by Rabbi Sir Jonathan Sacks. Jerusalem: Koren Publishers, 2009, 672.

2 Jacob Neusner. A Rabbi Talks with Jesus: An Intermillenial, Interfaith Exchange. New York: Doubleday, 1993, 8.

viii / THE RETURN OF THE KOSHER PIG

Readers who are already familiar with rabbinic writings will find The Return of the Kosher Pig a tremendous resource as well, one that will take them beyond everything they’ve already learned about this subject. Readers unfamiliar with rabbinic writings will discover a whole new area of thought—an approach to Scripture, sometimes from a different perspective, that is well worth exploring.

Rabbi Shapira provides translations of Jewish materials directly from Hebrew, in many cases materials that haven’t been available before in English. He also presents arguments and insights based on these writings that will provide fresh perspectives for even the most advanced student of Jewish thought and writing.

This brings us to the subject itself, and to the outrageous title. Who or what is this kosher pig, and why is it returning? This excellent book answers those questions. Its title, however, reflects the accusation that claiming to be Jewish while believing in Jesus is like claiming there’s such a thing as a kosher pig. Many Jewish critics of Messianic Judaism agree with some of its Christian critics in saying that you have to choose; either be a Jew or be a follower of Jesus, for you can’t be both. Indeed, to say you can be both is like saying there’s such a thing as kosher bacon. Yes, the internal Jewish argument about the Divine Messiah reaches that level of rhetoric, and Rabbi Shapira doesn’t back away from it.

To the Jewish eye, the idea that God will take the form of a man is considered the ultimate uncleanness. . . . One can easily deduce that in the eyes of modern Jewish thought (specifically Orthodoxy), the idea of a Divine Messiah who shares honor with HaShem and is given the authority to forgive sins cannot be accepted or tolerated. Therefore, the “pig” on one level represents Christianity and Messianic Judaism since some argue that both faiths have forsaken the basic principles of Judaism and the words of the Torah. (from the Introduction)

Jacob Neusner gets to the heart of this argument, an argument that he says he would have wanted to have with one of the original disciples of Jesus, by asking him:

“And is your master God?” For, I now realize, only God can demand of me what Jesus is now asking.

So, if with the disciple I cannot reply, “Yes, in following Jesus I follow God,” if I cannot do that, then I also cannot follow that master along the path that he by his own words sets before me. In the end the master, Jesus, makes a demand that only God makes…3

And in the end, Neusner, like so many Jewish writers and thinkers who engage with Jesus and his followers, comes up with what he claims is the inevitable Jewish answer. Judaism must reject Jesus as Messiah because of his claim to be deity, his claim to the same loyalty that we owe to the God of Israel alone. Such Jewish

3 Ibid, 53.

FOREWORD / ix

objections to Yeshua’s claim to deity can be multiplied many times over, of course, and they are usually stated far more harshly than is Neusner’s objection.

It’s this point, the heart of this age-old argument, that Rabbi Shapira engages with fresh insight and fresh resources, drawn from within Judaism itself. The unique value of his book begins with his recognition that Yeshua is indeed a kosher pig within Judaism, primarily for the reason that Neusner describes—his claim to deity. But Rabbi Shapira goes on to show that Jewish writings themselves anticipate a future time when the pig will become kosher, a time that will be characterized by the return of the Kosher Pig. In the process, he provides a real service to the Jewish, Messianic Jewish, and Christian communities.

Rabbi Shapira not only provides a distinctly Jewish defense and interpretation of the divine nature of Messiah, but he does so in a way that honors the people and traditions of Israel. The Kosher Pig provides the material for a vital argument in which all of us must engage, as well as a model for how to participate in that critical discussion, demonstrating that “Any dispute for the sake of Heaven will have enduring value.”

Rabbi Russell Resnik Executive DirectorUnion of Messianic Jewish Congregations

ACknowlEdgmEnts

I must say that if it was not for the prayers, support, and friendship of many, this volume would have never seen the light of day. I would like to acknowledge the most important people in my life—my wife and my son, who sacrificed so much to allow me to write The Return of the Kosher Pig. Without them, none of this would have been possible. When I look at my wife, I often see the face of the Mighty One of Israel. I don’t know how many times she read and edited my English in the early stages (days upon days), but I am thankful to be married to a true E’shet Chayel who has great patience and vision for the restoration of our people. Without your love and support it would not have been possible!

I extend special todot to many friends who supported me in the process. My good friend Benyamin Burton has been so much more than just the graphic designer of this wonderful book cover. He helped, encouraged, and even challenged me to look deeper at various passages. Of you, my friend, it is written, “As iron sharpens iron, so one person sharpens another.” Thank you, my good friend Jorge Arbelaez, who was always willing to help with graphics no matter what time of day (or night) I needed him.

I also thank my good friends Rabbi Jeff Adler, Dr. Rudy Gonzalez, Rabbi Joshua Brumbach, Rami Danielli, Dr. Michael Brown, Rabbi Michael Wolf, Rabbi David Schiller, and Rabbi Marty Waldman for supporting this effort from day one. I will always be grateful to the rabbis from the IAMCS and the UMJC who have said many prayers over me. May this book be a great treasure and gift to all of you. Thanks go to Jeannie Bradley, Mark Schatz, David Wilson, and Wes Bullock for their prayers and support from the very beginning of this project.

I would like to express deep appreciation for my good friend Rabbi Russ Resnik, who served as the theological editor of the book. Often, our discussions ended up in shouting matches, but I must say that through these discussions we not only put a wonderful book together, but we exercised one of the core values of Judaism in the spirit of Limmud. I am honored to know you not just as a theologian, but as a person who loves our people and the framework of our faith.

In addition, I must say that without the amazing work of Linda Wolf, the English editor, this book might read as a bunch of “foreign Hebrew fonts.” Your ability to capture my words in my poor English and to transform them is truly wonderful.

I can’t close without mentioning Rabbi Barry Rubin, my publisher—one of the finest Jews I have ever met.

Lastly, I want to thank my family in Israel. My grandfather Itzhak Shapira Z”L, my father, Avraham Shalom Shapira, to whom this volume is dedicated, and my mother, Esther Shapira Z”L. To my brother Shmuel and my sister Sigalit, may mercy and goodness continue to follow you all the days of your life.

to thE rEAdEr

In the year 5758 according to the Hebrew calendar (1997/8), I began my personal journey to investigate and to seek the face of the Mighty One of Israel regarding the identity of Messiah. Almost fifteen years later, in the year 2013 (5773 in the Jewish calendar), I decided to publish the conclusions of the journey so far. My quest has reached a milestone where I can say with all that is within me that “I speak the truth in Messiah…and that my conscience confirms my findings through his holy Ruach.”4 This book, The Return of the Kosher Pig, summarizes my quest to discover the Jewish Messiah. The discovery of the Jewish Messiah has taken me through a long and rewarding process within the endless sea of Judaism.

I hope that this book will bless and enrich you, and may all of Israel be blessed by this humble attempt to speak to the hearts of my Jewish brothers whom I love so much. In addition, it is my desire to open the door to those among the nations who want to gain further understanding of the identity of the Messiah through Jewish eyes. I realize that many before my time had a lot to say about the Messiah, so I do not bring any newness to an issue debated for centuries.5 In addition, I realize that some of the thoughts and readings will be challenging and cryptic at times, as they are based on Hebraic thought. However, I hope that they will be greatly rewarding to you as you honestly search the questions and the answers about the nature of the Messiah.

Every book has a purpose, and every book has a story. Before rushing into the book, I would like to share a bit about myself and this book. My name is Itzhak (Tzahi) Shapira. I was born in Israel and lived there for the majority of my life. I was raised in a Mesorati6 Jewish household in Israel, and I hold a rabbinic ordination7 through the IAMCS (International Alliance of Messianic Congregations and Synagogues). I am bringing this point forward because I would like to further stress the point that I have no connection or relationship to Christianity other than following the same Messiah. Though some assert that Messianic Judaism is Christianity, there is a critical distinction between the two groups. My entire background and theological training is Jewish. However, I would like to present this book to you not just as a rabbi, but also as an investigator of the holy Hebrew manuscripts and traditions. The Hebrew blessing, “Blessed are you AdonAi, king of the world…who has sanctified us with your commandments and commanded us to engage in the words of Torah,”8 captures the spirit of this book. Rather than present an exhaustive treatise on such a complex topic, I hope this book will prompt many more books and discussions on the subject.

4 Romans 9:1. Ruach means “spirit.”5 The Hebrew term for newness is hiddush.6 A traditional Jewish household; the term שומר מצוות refers to somebody who lives a traditional Jewish

lifestyle but is not Orthodox.7 Called Smicha in Hebrew.8 La’asok b’divrei Torah.

xii / THE RETURN OF THE KOSHER PIG

It is important for us to “test everything…and hold on to the good,”9 as Rabbi Saul of Tarsus taught.

Some may find The Return of the Kosher Pig an offensive title, but I can assure you that this is not my intent. For the average Jew, the name of Jesus or Yeshua is often an offensive name when linked to the Jewish faith itself, so it can be equated to the most impure thing within Judaism: a pig. My greatest desire in The Return of the Kosher Pig is to present “The Pig” in a kosher light through a Jewish lens. Of course, I don’t see Yeshua as a physical “pig.”

Throughout the course of the book, we will discover through the eyes of our Jewish sages the identity of “The Kosher Pig” who is the promised Jewish Messiah. Though the name of Yeshua (Jesus) can be a hard name for the Jewish people to swallow, my heart’s desire is to present a “Kosher” Yeshua to the world through the lens of normative Judaism.

In 2010, I conducted a Yeshiva course entitled, “The Deity of the Messiah through Jewish Eyes” dealing with the issue of the Divine Messiah. The course was open to every Jewish person interested in the issue of the Messiah’s identity. Halfway through the course, it became clear to me that the baseline understanding of the concept of a Divine Messiah is filled with fiction, bias, and misconceptions that are mostly directed toward Yeshua of Natzeret. These barriers impact our ability to present him as the promised Messiah of Israel.

Based upon these factors, as well as the historical sins committed against the Jewish people in the name of Jesus, his name has become a representation of everything anti-Jewish. In this book, I present the case for the Divine Messiah differently. I approach the matter through the eyes of a Jew who has heard from missionaries and others in the past about “Jesus Christ,” but never about Yeshua haMashiach. Let me state up front that I am not a missionary and the goal of the book is not to convert anyone to Christianity, either. However, I do believe that there is great significance in the name Yeshua rather than Jesus. How can a different name for the same person make such a difference, you might wonder? We will soon find out.

The book of Proverbs states:10

עץ-חיים היא, למחזיקים בה;ותמכיה מאשר.

She is a tree of life to them that lay hold upon her, and happy is every one that holdest her fast.

The Hebrew word representing the phrase “holdest her fast” is tomcheyah,11 which literally means “to support.” This book was written to support the idea of a Divine Messiah. May this book help all of us put on “Jewish glasses” as we look upon the Jewish Messiah.

B’ahavah, Itzhak Shapira

9 I Thessalonians 5:21.10 Proverbs 3:18.11 From the Hebrew root word תמך or tamach.

וכל המקיים נפש אחת, מעלים עליו כאילו קיים עולם מלאMishnah—Sanhedrin 4:5

Therefore, humans were created singly, to teach you that whoever destroys a single soul [of Israel], Scripture accounts it as if he had

destroyed a full world; and whoever saves one soul of Israel, Scripture accounts it as if he had saved a full world.

IntroduCtIon

Who Is the Kosher Pig and What Is This Book All About?I still remember when I was seven years old; I wanted nothing more than to become a knight with a sword for Purim, my favorite holiday. My dear mother Z”L1 called every clothing store in our local town in Israel to try to find my knight costume. I was very excited when my mother told me to run straight from school to the local pawnshop where my knight costume had been found. I still remember running there with sweat dripping down my face from anticipation. When I arrived at the store, the costume was ready for me and more beautiful than I expected. When the store owner told me he had a big surprise for me, nothing could have prepared me for what I felt as he handed me the sword and a shield.

As I looked at the shield, I could not believe it. The shield was adorned with a cross! When I saw the picture of the cross, I began to shake from fear and anger. I remember rushing out of the store in tears; I was so upset by the cross without really knowing or understanding my feelings. Fifteen years later, on Yom Kippur evening, I walked into a Jewish synagogue to hear the traditional Kol Nidrei prayer. To my shock, instead of mourning, people were exalting God and calling out the name “Yeshua” with voices raised. At first, I thought that they were calling out the name “Joshua,” but shortly after that, my worst fear was realized. These people were exalting the name of Yeshua (Jesus), instead of the God of Israel!

This event in a Messianic congregation brought back the incident I experienced in Israel as a boy. The same feelings of fear and anger toward “that man” came up. Before I could angrily leave the congregation that Yom Kippur evening, the congregational leader handed me a Hebrew Brit HaChadasha (New Testament) book. To be polite, I took it and escaped outside. Several years later, as I began reading this book, the questions began to trouble my spirit greatly. Who was the promised Messiah? What were the responsibilities of the promised Messiah of Israel? What was his nature and origin? The process of answering these questions is the duty of every Jew, as the Messiah must belong to Israel first or he can’t belong to anyone. After much deep study, I resolved to write The Return of the Kosher Pig for this exact

1 May her memory be blessed.

2 / THE RETURN OF THE KOSHER PIG

reason—to help others find the answers that I have found about the nature of our promised Messiah.

The goal of this book is to carefully examine the aspects of the nature of the Messiah through traditional Jewish views and expectations. More specifically, the book will address the following questions:

• According to Scripture and Jewish sources, was the promised Messiah of Israel to be divine or a mere human?

• What are the attributes of the Messiah in his relationship to HaShem2 and what is the Messiah’s authority and dominion?

• What is an acceptable Jewish framework for discussion of the nature of the Messiah within Judaism?

This book’s structure is similar to a case in a court of law, with five parts to it, to allow the reader to weigh the evidence:

1. Part One (Alef)—Framework: This part examines the historical and theological foundation of the court of law and our witnesses within the framework of Judaism. It includes an introduction to the parameters of Jewish apologetics and Jewish understanding of the scriptures.

2. Part Two (Bet)—Identification: In this part of the book, the exact charges that were placed against Yeshua of Natzeret will be identified as we examine the case against him and its validity.

3. Part Three (Gimel)—Evidence: The evidence that supports the case of a Divine Messiah directly from Jewish sources appears in this section.

4. Part Four (Daled)—Exploration: This part will examine external resources related to the portrait of the Messiah and his role throughout Jewish thought.

5. Part Five (Hey)—Reconciliation: This final section proposes a method of reconciliation between traditional Judaism and the Divine Messiah.

As you read the book, it is important that you not jump straight to the evidence section. It is critical to understand and appreciate the framework for the question and its historical context, the arguments for and against the Divine Messiah, and the implications as we seek reconciliation between Yeshua of Natzeret and traditional Judaism.

A few years ago, I connected with an Orthodox Jewish man from Israel who believed that Yeshua was the Messiah. However, he refused to leave Orthodoxy and rabbinic Judaism and move toward Messianic Judaism. I often had serious debates

2 Throughout the book the term HaShem השם, which literally means “The Name,” is used to refer to the holy name of the God of Israel (YHVH). Since nobody knows how to pronounce his name, in Hebrew we refer to him as HaShem. At other places in the book we use the names AdonAi and God as appropriate.

INTRODUCTION / 3

with him that sometimes approached the point of shouting matches because I could not understand his resistance. The Orthodox man explained to me that Messianic Judaism appeared to be right, but rabbinic Judaism, even if it is not always correct, still represents common Israel and therefore cannot be ignored as a framework. We must admit that the truthfulness of our messianic faith usually defines its validity in the eyes of the world; however, in the eyes of traditional Judaism, the truthfulness (emet) of the faith is based upon the framework. The “Right” and the “Wrong,” the “Truth” and the “Lie,” do not define the Jewish faith to the fullest.

Recently, I got into an intense discussion with a leading Chabad3 rabbi on the usage of the word “One” within the Hebrew Bible. The rabbi insisted that Judaism’s word for one (echad, or a compound unity) and one (Yachid, or absolute unity) hold the exact same meaning. He went further to explain that in the last 600 years, Judaism has accepted the idea that there is no dinstinction between compound and absolute unity as truth—therefore it defines Judaism today. However, it is clear that Judaism of the 1st–9th centuries accepted the two representations (compound and absolute unity) as two distinct thoughts. The rabbi went ahead to explain that within Judaism it is “The Majority” who defines Judaism, and that Judaism is dynamic rather than static. It is important for us to understand that, sadly, Judaism is greatly focused on the traditions and religious rulings of the last 500–600 years instead of going further back to the time of the 1st and 2nd centuries in many cases. Our responsibility and duty in The Return of the Kosher Pig is to resurrect some of the voices from the past and to review Judaism as a framework that goes back much further to Rambam’s era.4

In Proverbs 31:30, we read:

שקר החן, והבל היפי: Grace is deceitful, and beauty is vain…

Several years ago, I listened to an incredible lesson from my Orthodox Jewish friend on the scripture that explained to me that the word chen (grace or beauty) represents one of the names and representations of the Messiah.The Messiah, who holds the greatest beauty and splendor, will appear first as a “lie” to his people. Similarly, some of our traditions that appear most beautiful and wonderful on the outside hold vanity within them. Upon listening to this amazing lesson, I wondered if the greatest secrets in our Jewish history could also be related to the one who is conceived as the greatest fraud within Jewish history? Strangely enough, the Hebrew word chen holds the same value in Gematria (a system that assigns numerical values to Hebrew letters) as the word yemach, which literally means “to blot out,” a term that is usually associated in traditional Judaism with Yeshua of Natzeret.

”Blotted out“=ימח=58

”Beauty/grace“=חן=58

Could it be that the same Yeshua of Natzeret who is considered unkosher and unfit within Judaism represents the greatest beauty of the Mighty One of Israel?

3 Hasidic movement within Orthodox Judaism. Acronym for “Wisdom, Understanding, and Knowledge.”4 Major Jewish halachic authority; see later in this book.

4 / THE RETURN OF THE KOSHER PIG

The Orthodox man continued to explain to me that, in his opinion, the Messianic Jewish world possesses the “lights”5 but somehow misses the “tools”6 described by the Hebrew acronym Anach,7 which represents the two conditions needed to bring the Kingdom of God to earth and to bring Jewish souls or “sparks” back to God. In Jewish thought, the Messiah will only appear when the truth (“lights”) presents itself in the proper context (“tools”).

One can think of the conditions of bringing the kingdom of God in the following way:

The restoration and salvation of all of Israel and the entire world is dependent upon the restoration of the divine Jewish sparks back to HaShem. In order to do that, the proper tools8 must be used.

The truth by itself represented by the lights about the nature of the Messiah will not bring him and his kingdom to us. His kingdom will be established when all of the Jewish sparks9 will be gathered again. In my book, I try to balance the presentation of the lights with the proper tools, as I view it as holy work, avodat kodesh, for the restoration of Israel. The great Jewish scholar Paul Philip Levertoff recapped the process of restoration of Jewish sparks when he said:

.Orot or lights, which represent the truth אורות 5.Tools to represent the Messiah properly to the Jewish people כלים 67 Lights and tools are called אנ“ך in Hebrew.8 Compare Acts 9:15 where the term keli-chefetz, “a worthy tool,” is used.9 Sparks that are contained inside each one of us are called nitzotzot, based on Genesis 1:26.

INTRODUCTION / 5

But there are some men who love God for his own sake and search for the divine sparks which are scattered in the world, in man and nature, and try to bring them back to the source.10

Some might think that the discussion about lights and sparks is nothing more than a spin on presenting Christianity in Jewish-friendly terms. I can assure you that this is not the case. It is the goal of every Chabad rabbi or Breslov11 rabbi, as is mine as a Messianic rabbi, to bring many sparks back to God. I have no connection to any of the Jewish groups above, nor do I have connections to traditional Christianity in any shape or form. I present to you my findings in my outcry to our people to come home and to return.

Amazingly, this Hasidic belief in the conditions for the establishment of the kingdom of God is supported by Yeshua of Natzeret himself, who stated:12

Yeshua used the root word kibbutz or gather (underlined and italicized above) to identify a concept similar to Melachet Kibbutz Hanitzotzot—the task of collecting the sparks in order to bring the kingdom of God. The Return of the Kosher Pig is not an ordinary book, as I believe it deals with bringing back the sparks to HaShem in order for the Messiah to appear just as Yeshua predicted.

In harmony with Yeshua’s words, Rabbi Yaakov Pinto declares:

During the year, HaShem has given special times where the help from the heavens is greater in order to ease our task of gathering (kibutz) the sparks. We know that the days of mercy and forgiveness are days where we say, “He is my beloved and I am his.” These are special days, when HaShem is closer to his sons in order for them to take upon themselves the spiritual task of gathering the sparks.13

This book does not use any clever tactics to try to present Jesus to Jewish readers. Instead, it offers a baseline for truthful discussion and dialogue on the issue of the

10 Paul Philip Levertoff. Love and the Messianic Age (Marshfield, Mo.: First Fruits of Zion, 2010), 41. 11 Branch of Hasidic Judaism that was founded by Rebbe Nachman of Breslov.12 Matt. 23:37–39.13 Rabbi Yaakov Pinto. Chag HaChanukah: Ma’amar Bet. [author’s translation].

ירושלים ירושלים ההרגת את־הנביאים והסקלת את השלוחים אליה כמה

פעמים חפצתי לקבץ את־בניך כתרנגלת המקבצת את־אפרחיה תחת כנפיה ולא

אביתם׃ הנה ביתכם יעזב לכם שמם׃ כי אני אמר לכם מעתה לא תראוני עד

אשר תאמרו ברוך הבא בשם־יהוה

Yerushalayim, Yerushalayim, who kills the prophets and stones those who are sent to her! How many times I have desired to gather your sons like a hen gathers her chicks under her wings, but you were unwilling! Listen: your house will be abandoned for you, desolate. For I say to you, from now on you will not see me until you say, “Blessed is the one who comes in the name of HaShem!”

6 / THE RETURN OF THE KOSHER PIG

nature of Messiah. This baseline is based on Jewish halacha14 and understanding. I believe that any discussion on the issue of Messiah that happens outside a Jewish context, framework, and authority misrepresents the Messianic expectations among the Jews. Therefore, I decided to stay within a wide framework, which I call traditional Judaism.

I do not feel that I have the authority or the ownership to change Jewish interpretations (even if some of the interpretations are wrong) on the issue of Messiah. Instead, I accept the baseline of traditional Judaism in this book in my attempt to build common ground for discussion. I have tried my very best not to present my own personal bias (although some exists like in any other book), but to simply present the facts. In the places where I translated the writings (where no translation is available) of the Jewish sages, I have given my best effort to keep the spirit of their thoughts and words accurate.

A few years ago, I attended a large Jewish gathering in one of the local conservative synagogues. The rabbi approached me and asked me if I liked music. My answer was “Sure!” Then, he asked me if I ever heard of the Beatles and my answer was “Of course!” The rabbi continued on to remind me of a song by the Beatles entitled “Twist and Shout.” Then he said that Messianic Jews are often “twisting the truth and shouting it out to the world.” This expression “Twist and Shout” has remained with me until this day. I would like to reiterate to you, the faithful reader, that my heart’s greatest desire is for you to examine the facts on the issue of the nature of Messiah for yourself, as I believe that the conclusion will lead you to life.

The work you are about to read is a fruit and labor of love for the Messiah and for all of those who had a voice in the “sea of rabbinic Judaism.”

After years of researching and struggling with the question of the Messiah and his authority, and understanding Jewish perspective on the matter that has extended from generation to generation, I could not agree more with my Orthodox friend. In order to explain the Messiah in a proper context, our entire mechanism of looking at scriptures must be reevaluated with the proper tools. The tools that will help with the discovery of the Messiah of Israel are found only within Judaism as the rightful owners of the Hebrew Bible.

The goal of this book is to bring the issue of the authority of the Messiah back into a Jewish framework. My hope is to create a deep connection, kesher, between the divine Jewish Messiah and the words of Hazal.15 You might wonder who or what Hazal is. Hazal, or in Hebrew חז“ל, is an acronym for Chachameinu Zichronam Livrachah (the Jewish sages, may their memory be blessed). Yeshua himself referred to Hazal in Matthew 23:1–3:

14 The word הלכה literally means “the way one is to walk.” Halacha represents the practical application of the Torah to a person’s daily worship, lifestyle, and personal relationship with the world around him.

15 Literally translated as “Our sages, may their memory be blessed,” חז“ל.

INTRODUCTION / 7

אז ידבר ישוע אל־המון העם ואל־ תלמידיו לאמר׃הסופרים והפרושים

ישבים על־כסא משה׃

לכן כל אשר־יאמרו לכם שמרו כמעשיהם כי ועשו רק השמרו מעשות

אמרים הם ואינם עשים׃

Then Yeshua spoke to the crowd of people and to his disciples, saying, “The scholars and the P’rushim sit in the seat of Moshe (Moses), so whatever they tell you, observe and do it. Only be careful not to do as their deeds, for they say things but they do not do them.

It is important to understand that even today, in the 21st century, those who sit on the seat of Moses as direct descendents of Hazal still hold much authority. For example, they hold the authority to define how to build a Sukkah, how and when to say the barchu and how to hold a proper Passover seder and much more. For us to ignore the writings of Hazal, the collection of rabbis who continue to write halachot16 even up to this day, would be foolish and insensitive. However, I would like to stress again that the ultimate halacha comes from the Mighty One of Israel and his Messiah, as I will prove in this book.

When lines are blurred because many rulings are not stated directly in the Bible, we should attempt to stay within the Jewish framework. Hazal had a lot to say about the appearance, origin, and authority of the Messiah. Their ideas, thoughts, and opinions were not unified, but we must consider them as part of our investigation.

My other main goal in The Return of the Kosher Pig is to address the issue of the establishment of the Kingdom of Heaven17 in a way that causes my father, brother, sister, Jewish neighbor, and even the stranger or those from the nations to look at the Messiah. It is written: “all of Israel is accountable to one another.”18

I do not have much to contribute in terms of my own commentary on the issue of the nature of the Messiah. Instead, I feel that by going back to the authoritative sources and voices within Judaism, we can stay within the Jewish framework and explore the nature of the Messiah through a traditional Jewish view.

In my encounter with the older orthodox man, he explained to me that Messianic Jewish theology contains many truths about the Messiah, who he is, and his relationship to HaShem. However, the context of discussing the Messiah with our people who are observant is completely lost since their starting point is very different. Rabbi Saul (Paul of Tarsus) wrote: “To the Jews I became as a Jew, in order to win Jews. To those under the Torah I became as one under the Torah…so that I might win those under the Torah.”19

Somehow most of Messianic Judaism, in which I proudly take part, has forsaken this principle by Rabbi Saul under the framework of “tools and lights” over the years. To set the record straight, I still fully acknowledge that observant Jews who are zealous for the Torah are given full authority to interpret the Torah today, even if it is done in an inappropriate way. The authority has nothing to do with the truthfulness of the

16 Jewish rulings regarding our daily walk; singular rulings are called halacha.17 Malchut Shamayim, or in Hebrew מלכות שמיים..found originally in Midrash Saprah on Leviticus 26:37 כל עם ישראל ערבין זה לזה 1819 I Corinthians 9:19–20.

8 / THE RETURN OF THE KOSHER PIG

interpretation. In my opinion, the method of presenting Yeshua as the Jewish Messiah needs to be reevaluated. I hope that the proper presentation of Yeshua through Jewish eyes will illuminate the appropriate context about his claims to be divine.

The Israeli Scholar Tzvi Sadan wrote these words that echo my thoughts in one of his unpublished articles:

Therefore, to deal with this issue properly, we have to be willing to reexamine our preconceived ideas or beliefs. This in turn requires willingness to change our beliefs if demanded by new understanding enhanced through the study of relevant Jewish sources. This means that the process of building an authentic Messianic theology requires courageous people who are willing to take bold steps that may cause them considerable discomfort.20

Some believe that proclaiming the words of the Bible itself is sufficient, as they are the only words that hold power. I do agree that the Bible holds the ultimate truth, but are we to ignore external resources that describe the nature of Messiah from those who came before us? In searching out these truths, I suggest that the proper context is completely lost unless we use an approved understanding of the word.21 For instance, to assume that Jewish people have never read Isaiah 53, Daniel 9, Isaiah 9, and Isaiah 7, and base our arguments on those passages proving that Yeshua is the Messiah will yield little fruit, in my opinion. It is not because these words are invalid or untrue. The prophets clearly do not need the authority of the rabbis (the word stands on its own power). It is because the understanding of these words by a “Christian” mindset holds neither authority nor validity in the eyes of a Jew. The term Sicha Lecharshim

summarizes the nature of the conversation. It literally means “conversation with the deaf” or a discussion without much fruit from it. Often in discussions related to scriptural evidence about the Messiah, some feel that the rabbis do not know their own Bible, but this couldn’t be any further from the truth. Instead, the issue at hand is related to the contextual truth of the Hebrew Bible.

When I started my journey seeking the Messiah of Israel, I couldn’t have cared less what Christian theologians say about a specific verse and what the so-called “prophecies” said about the Messiah. I wanted to know with all of my heart what we (the Jews) think about a given passage, what we feel about the Messiah in the context of a given verse from a Hebraic mindset. It is not because I did not believe what my eyes saw when I read the simple meaning from the Hebrew language, but it was because of my desire to find the Jewish Messiah within the framework of my people. I knew that if the Messiah was not recognizable to the Jews as the great Admor,22 he could not possibly be the Messiah of anyone. So my journey began over twelve years ago in a quest for the Messiah by seeking Jewish answers to Jewish questions. If

20 “Preliminary Sketches on the Divine Status of the Messiah,” 2006.21 Musmach מוסמך; a document that holds validity in a Jewish court.22 Admor אדמו“ר. An acronym standing for Adonenu Morenu v’rabbenu means Our Lord, Teacher, and

Rabbi.

INTRODUCTION / 9

you ask the question among Gentiles, “Who is the Messiah?” you will often get the answer that he is “Lord and Savior.” However, the Jewish expectation of the Messiah is so much more than that, since the Messiah must be the greatest Admor, the greatest Lord, the greatest teacher, and the greatest rabbi of our people and the entire world.

The Return of the Kosher Pig?I am sure that some of you who read the title of the book raised an eyebrow or two. Who is the Kosher Pig and why will he return? I can assure you today that the title The Return of the Kosher Pig23 does not involve any type of marketing gimmick of any sort to sell more copies nor can I take credit for such a creative title since it represents a very important Jewish concept!

Before getting upset about the title of the book, please let me briefly explain the term “Kosher Pig,” as it is an important premise for the rest of the book. The pig, or hazir (חזיר) in Hebrew, represents the symbol of uncleanness to the Jew.

I still remember roughly twenty years ago my very first trip to a supermarket outside the land of Israel and the shock that I experienced walking toward the meat department, when I noticed bacon strips, pig feet, ground pork, and pork loin among the main choices of meat. I was so afraid to touch the packages of chicken next to the pork that I remember leaving the grocery store with very few purchases. The pig not only symbolizes something that is unkosher and unclean to eat, but something foreign and threatening to a Jew.

One of the main differences between modern Judaism (i.e., late 18th century and beyond) and Christianity is the division on this important question of the identity of the “Kosher Pig” and what he symbolizes. I will address this further. In essence, it is practitioners of Christianity (and for a moment I will even include Messianic Judaism) who are considered unkosher by their faith in the eyes of a Jew. The pig in the eyes of Judaism is the one who adopted this false premise that God will take the form of a man, which is considered idolatry, k’firah, in the basic principles of Judaism. To the Jewish eye, the idea that God will take the form of a man is considered the ultimate uncleanness.

The thought process is quite clear: Any religious idea or religious practice that represents k’firah ultimately represents deviation from and perversion of the Jewish faith. One can easily deduce that in the eyes of modern Jewish thought (specifically Orthodoxy), the idea of a Divine Messiah who shares honor with HaShem and is given the authority to forgive sins cannot be accepted or tolerated. Therefore, the “pig” on one level represents Christianity and Messianic Judaism since some argue that both faiths have forsaken the basic principles of Judaism and the words of the Torah. However, we must examine even this claim through the magnifying glass of the 1st century. It is important to evaluate these words based on the words of the text itself. In the book of Acts while “Normative Messianic Judaism” was developed, Torah observance was promoted among the Jews who came to faith in Yeshua of Natzeret. We read:24

חזרתו של החזיר הכשר 2324 Acts 21:20. Some translations read “tens of thousands.”

10 / THE RETURN OF THE KOSHER PIG

The groundbreaking Jewish Annotated New Testament comments on this verse that, “James’s speech foreshadows Paul’s troubles and defends Paul by pointing out that he has remained Torah-observant.”25

I often speak to observant Jewish people who claim that Christianity and Messianic Judaism are identical, and therefore should be grouped together because of their common faith in Yeshua of Natzeret.26 I personally do not hold this view. Messianic Judaism and Christianity clearly have some commonality, but even the writers of the Brit HaChadasha during 1st century Judaism saw a real distinction between the Jews and the Goyim27 in their halacha.

It is clear that Messianic Jews continued to live a kosher Jewish lifestyle despite their belief in a Divine Messiah. Their Jewishness and identity was not brought into question. Similarly in the book of Matthew, Yeshua addressed a Jewish crowd when he said:

“Do not imagine that I have come to violate the Torah or the words of the Prophets. I have not come to violate but to fulfill. For amen, I say to you, until heaven and earth pass away not one yod [jot] or one thorn [tittle] will pass away from the Torah until all has been established. Therefore the man who violates one of these small mitzvot28 and teaches sons of men to do like him will be called small in the kingdom of heaven, but whoever does and teaches them will be called great in the kingdom of heaven.”29

On the other hand, for the Gentiles who followed Yeshua as the Messiah of Israel, this halacha was given in the book of Acts:

“Therefore I have reached the decision that we should not trouble those Gentiles who are turning to God, but we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been strangled and from blood. For in every city, for generations past, Moses has had those who proclaim him, for he has been read aloud every Sabbath in the synagogues.”30

The point here is quite clear; those from the nations are certainly encouraged as a voluntary action to grow in their understanding of Torah because of their faith

25 The Jewish Annotated New Testament, Amy-Jill Levine and Marc Zvi Brettler, eds. (Oxford: Oxford University Press, 2011), 241.

26 Jesus of Nazareth, in Hebrew the term that is used is ישוע המשיח or ישוע בן יוסף.27 Those from among the nations.28 The term mitzvot (singular mitzvah) refers to commandments and the Laws of God in the Torah. There

are three types of laws: Chukim (Laws), Mishpathim (Judgments), and Mitzvot (Commandments).29 Matthew 5:17–20.30 Acts 15:19–21.

וישמעו ויהללו את־האלהים ויאמרו אליו הנך ראה אחינו כמה רבוא

יהודים באו להאמין וכלם מקנאיםלתורה

When they heard it, they praised God. Then they said to him, “You see, brother, how many thousands of believers there are among the Jews, and they are all zealous of the Law…”

INTRODUCTION / 11

in Yeshua of Natzeret, but at the same time their legal requirements under Torah were not the same as they were for Jews. Often, we lump Messianic Jews into the same group as Christians, but there is a real distinction between the groups. As I mentioned in To the Reader, I have no connection or relationship to Christianity, and my entire background and theological training is Jewish. However, for the sake of our discussion, we will treat Messianic Jews and Christians as one entity, particularly as distinct from Orthodox Judaism.

It is clear from the reading of the two references above that at least from 1st century Judaism, which birthed Christianity, it is impossible to label the two groups together as the “Kosher Pig.” However, with all fairness, much of Messianic Judaism today is very similar to Christianity. Therefore the perception among Jews is not necessarily a false one. Messianic Judaism at its core, though, is rooted firmly in the Jewish identity of the Messiah, and different congregations display different interpretations of how this essential truth affects adherence to Jewish traditions and laws.

The bigger question to ask in connection to the “pig” is: Who is the one who ultimately is offensive to the Jewish people? The answer is clear: It is Yeshua or, as some Jews call him, יש“ו (Yeshu), which is an acronym for “May his name be blotted out.” The name of Yeshua represents the greatest name of uncleanness in Judaism today, as it has throughout the last 2,000 years.

Even in the traditional Hebrew prayer Aleinu,31 we read in one of the final phrases that, “they bow down to vanity and empty things.”32 Although it is difficult to know the exact meaning behind these words, many believe that the subjects of this particular part of the prayer are the Jews who follow Yeshua. The strong possibility that this particular comment was added to the prayer clearly emphasizes the deep emotions (not emotions of love) that most of the Jewish world holds toward Yeshua as the ultimate symbol of the tameh33—the unkosher animal forbidden by Jewish dietary laws—the pig.

Now that we understand that the pig is used to represent Messianic Judaism and Christianity, and ultimately Yeshua himself, I can speak plainly on one of the main agendas of this book. Since every book has a goal in mind, I would like to clearly state that my goal and my heart’s desire is to bring the “Pig” back to the people of Israel by a process of kiruv34 and reconciliation.

I believe that a great crime was committed against Yeshua over the last 2,000 years by those who claim to represent him. How can one be his shaliach, or emissary, if one does not understand the shole’ach, the one who sent him out? The process of kiruv between Yeshua and Judaism must happen in terms that Judaism can understand and accept and not in terms foreign to the Jewish mind. I urge every reader, scholar, and investigator to read this book critically in the spirit of unbiased limmud, or study, and to “test everything…and to hold on to the good.”35

31 The final prayer in the daily prayers (based on Zechariah 14:9) עלינו לשבח.32 In Hebrew it reads שהם משתחוים להבל וריק.33 Unclean.34 Regathering, or bringing closer.35 I Thessalonians 5:21.

12 / THE RETURN OF THE KOSHER PIG

During the course of writing this book, I received a daring flyer from Chabad on the subject of Acharit Hayamim, or the end times. In it, the writer mentioned that the reason God called the pig a hazir (חזיר) in Hebrew is because the pig will return to Israel. Upon reading this for the first time, I scratched my head and decided to dig further to understand this important concept of the pig that is to return to Israel. I discovered two important facts about the Messianic expectations and the pig:

1. On the simple level: During the days of Messiah, the pig will be kosher again.

2. On the midrashic36 level: During the days of Messiah, the pig (Messiah) will return to Israel.

If this understanding is truly proper based on Jewish writings, then we can deduce that the Messiah will not only return (which implies that he was here before) to his people, but he will also provide some sort of hiddush, or renewal, to his relationship with his people and to the Torah.

In his book Otzarot Acharit Hayamim (which deals with end-times events from an Orthodox perspective), Rabbi Yehudah Hayon adds an interesting comment that originated from our sages about the חזיר (pig) and his true identity:

Why is his name called hazir (pig)? He is called pig because God in the future will return him to Israel.37

Furthermore, Rabbi Hayon goes on to explain the strange and fascinating message of the true meaning of the word hazir (pig) and his name:38

It is appropriate to mention that I found a similar note about the “pig” in the Ritbah’s39 writing. The Radbaz40 and Midrash Tanchumah make similar points. In addition, in some commentaries like Or Hachayim on Parashat Shmini, it states that the pig will not

36 Midrash represents a more creative and less literal level of reading. See the section about Pardes later in this book.

37 Rabbi Yehudah Hayon. Otzarot Acharit Hayamim. Volume I, chapter 12. למה נקרא שמו חזיר שעתיד הקב“ה .[author’s translation] להחזירו לישראל

38 I found it important to include the Hebrew: כך כתבו הראשונים והאחרונים בשם המדרשים, ואני את מקור המדרשים לא ידעתי, שאלתי חקרתי ודרשתי איה מקום כבודם ולא הוגד לי, משום כך מן הראוי הוא לציין את הראשונים והאחרונים אשר הביאו למאמר חזל זה, ואלו הם: הריטבא בחידושיו למסכת

קידושין דף מ“ט ע“ב ד“ה תשעה בשם ”אמרו בהגדה“. רבינו בחיי עה“ת פרשת שמיני בשם יש נוסחאות במדרש תנחומא, ספר תורת משה לחת“ס סוף פרשת שמיני. רדב“ז חלק ב’ סימן תתכ“ח, ספר אברהם אנוכי להגר“א פלאג’י פרשת שמיני בשם הרמב“ן

בשם המדרש, וחיפשתיו ברמב“ן ולא מצאתיו. ויעויין באור החיים הק’ פרשת שמיני שהוכיח כי החזיר יותר לעתיד לבוא מדכתיב ”והוא גירה לא יגר“ דלכאורה תיבת ”והוא“ מיותרת היא, ללמדך: כי ”תנאי הוא הדבר כל זמן שהוא לא יגר אבל לעתיד לבוא יעלה גרה ויחזור להיות מותר, ולא ישאר בלא

גרה ויותר כי תורה לא תשונה. ויתכן כי כן יענו אחר מדרש זה, אלו הסוברים כי המצוות לא תבטלנה אלא בזמן המיתה בלבד וכן הסוברים כי מצוות לא תעשה לא תבטלנה לעולם - דשאני חזיר שלעתיד לבוא ישתנה טבעו ויחל להעלות גרה, לפיכך יהא מותר. או יבארו הם למדרש זה כפי שביארו הרדב“ז (ח“ב סימן תתכ“ח) דאין הכוונה שיותר להם בשר חזיר, אלא שלעתיד לבוא יהיו אוכלים משמנים כאילו הותר

להם בשר חזיר. או כפי שפירש (הרדבז) על דרך הסוד שיש למעלה שר אחד ששמו חזיראל והוא קטגור על ישראל ועתיד הקב“הלהחזירו לישראל להיות סניגור. או יגרסו הם כפי הגירסא שהביא רבינו בחיי עה“ת פרשת שמיני: ”למה נמשלה אומה

39 Rabbi Yom Tov Ben Avraham Ashvili, famous 13th-century rabbi.40 Rabbi David Ben Shlomo, one of the greatest Rabbis who lived in the 16th century.

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be kosher until his nature changes (and he chews the cud) and then he will be allowed and kosher.

According to Rabbi Hayon’s quoting of various sources, the sages believe the pig will return and will become kosher for consumption. Somehow his nature will be changed. One of the remazim41 that are given to us is that the root letters of the word hazir are Het-Zayin-Resh (חזר) from which are also derived the word hazar, which literally means “to return.” The Hebrew root letters have a dual meaning—either “pig” or “to return.”

Rabbi Hayon explains that according to the secrets of the Torah,42 there is a “prince in the heavens” and his name is Hazir-el,43 which is literally translated “the pig of God,” or even “the pig is God.” Then the rabbi makes this incredible comment: “This particular prince is the Persecutor of Israel and in the future God will return him to Israel to be its defender.”

According to R. Hayon commenting on the Radbaz’s work, the kosher pig is none other than an angel who will have the authority to be the defender of Israel before the Mighty One of Israel; and since he will return, the implication is that he was here once before!

Some within the Jewish faith reject the idea that the same Messiah will appear twice. However, right here in the Jewish writings of our sages, it is clear that the expectation of a returning prince, or at the very least a returning angel, exists; one who comes not as Israel’s accuser, but rather as Israel’s defender. A compelling parallel to this idea can be found directly in the prophet Zechariah.44

ויצא יהוה, ונלחם בגויםההם, כיום הלחמו, ביום קרב

ועמדו רגליו ביום-ההוא על-הר הזיתים אשר על-פני ירושלם, מקדם, ונבקע הר

הזיתים מחציו מזרחה וימה, גיא גדולה מאד; ומש חציההר צפונה, וחציו-נגבה

Then shall the Lord go forth, and fight against those nations, as when He fighteth in the day of battle. And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleft in the midst thereof toward the east and toward the west, so that there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.

Similarly, Zechariah declared of Israel that they “shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.”45 What is the cause of this mourning upon the appearance of the Messiah? Why wasn’t he recognized upon his first appearance? Could it be that the pig who was “rejected and despised” truly represents the promised Messiah of Israel?

Rabbi Hayon concludes his discussion about the pig and the real reasoning behind his naming, which is related to his triumphant return: “Why is his name called pig?

41 Remazim means clues or hints, from the Hebrew word רמז Remez.42 Called Sod in Hebrew; see “Pardes principle” later in this book..חזיראל 4344 Zechariah 14:3–4.45 Zechariah 12:10.

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Because in the future he will return (lachzir)46 in order to return the crown as in the days of old.” It is important for us to understand that the term used by Rabbi Hayon, atara leyosh’nah,47 literally means that the angel will not only return to redeem, protect, and defend Israel, as noted above, but he will also return the glory and the splendor that was lost. He will return to his lawful place as king, a place of glory and majesty, as the crown belongs to him!

What a wonderful commentary by our sages, who clearly explain that the pig is represented by a messenger who will return to Israel to save and to protect, to bring back the crown that was lost.

The story about the return of the pig and his attributes and authority does not end with Rabbi Hayon’s book, however, as many others within traditional Judaism commented on it. There are several other references that speak directly about the Hazir who is to return to his people Israel with the full authority of the Mighty One of Israel. It is quite clear from the sources that this individual will not be a mere human, as we will see throughout this book.

The collections of homiletic interpretation based on the scriptures are called midrashim (or in singular, midrash). Midrashim should not be held of equal importance to Scripture, but they do provide us with a concept, thought, or idea that is to be discovered in the text of Scripture. Midrash Shocher Tov48 was written as a collection of midrashim on the Book of Psalms. The name Shocher Tov49 literally translates as “Seeker of Good” and is based on the verse, “He that diligently seeketh good, seeketh favor.”50 These midrashim were quoted and mentioned by the great Jewish commentator Rashi and by Rashbam, among several other authorities. It is important to note that nobody knows the origin and dating of Midrash Shocher Tov, but many scholars believe it originated in the oral traditions from the 2nd and 3rd centuries.

Sadly, some within Jewish anti-missionary groups would claim that the book of Psalms does not hold prophetic value; however, it is clear from looking at Midrash Shocher Tov that this is not the case. In Psalm 146:7–9, we read:

עשה משפט, לעשוקים-נתן לחם,.לרעבים; יהוה, מתיר אסורים

יהוה, פקח עורים-יהוה, זקף כפופים; יהוה, אהב צדיקים. ט יהוה, שמר

את-גרים-יתום ואלמנה יעודד; ודרךרשעים יעות

Who executeth justice for the oppressed; who giveth bread to the hungry. The Lord looseth the prisoners; The Lord openeth the eyes of the blind; the Lord raiseth up them that are bowed down; the Lord loveth the righteous; The Lord preserveth the strangers; He upholdeth the fatherless and the widow; but the way of the wicked He maketh crooked.

46 Derived from the same Hebrew root letters as pig or hazir. The words “pig,” “to return,” and “to come back” are all derived from the same Hebrew word.

”.The word atarah is sometimes translated as “tiara” or “crown עטרה ליושנה 47.compiled by Shlomo Buber, but the identity of the writer of the midrashim is unknown שוחר טוב 4849 Midrash Shocher Tov (Warsaw: Hachim Ram, 1931).50 Proverbs 11:27 reads חר טוב, יבקש רצון .ש

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According to the midrash, this is a Messianic passage. The midrash makes an interesting commentary on the expression matir asurim51 in this passage. It explains that during the Messianic Age, God will transform all things that are asurim, or forbidden for consumption, to be “kosher” and “clean” again.

The root word asar in Hebrew literally means “to imprison.” Therefore the term matir asurim, “releasing the prisoners,” is used in the Psalm. However, the exact same root word forms the word asur in Hebrew which literally means “forbidden,” therefore the term matir asurim can also mean allowing things that were once forbidden to be allowed or permissible.

In his article, Eisur Achilat Ha’Chazir,52 Dr. Alexander Klein brings up two points in connection to this verse:

1. Rabbi Bachaye53 in his commentary on the Torah states that the pig specifically will be kosher again in the future to the Jewish people.

2. The term matir asurim, according to Midrash Shocher Tov, speaks about the pig and every other unclean animal that will become kosher in the future.

Specifically, the context of Midrash Shocher Tov and its interpretation below speaks of those who “consume” the meat of the pig. It is unclear from the commentary below if the pig will become kosher, or if those who consume the pig will become kosher. Either way, the point is quite clear that the pig will be accepted by Israel.

The text below from the Midrash Shocher Tov illustrates a few important points:

1. The book of Psalms holds prophetic and messianic value, contrary to some who state otherwise.

2. During the Messianic Age, there will be a foundational change in our relationship to the Torah, as all things will become pure.

”.that speaks of chains or the “loosing of the chains אסר literally derives from the word מתיר אסורים 5152 Dr. Alexander Klein. Eisur Achilat Ha’Chazir. 2004 [author’s translation].53 Rabbi Bachye Ben Asher was an important commentator of the 13th and 14th century. He is famous for

his commentary on the Torah in a midrashic format.

Midrash Shocher Tov

16 / THE RETURN OF THE KOSHER PIG

3. The term matir asurim in the text below refers to the fact that during the days of Messiah, God will purify all animals.

4. The text below makes a connection to Zechariah 13:1 as it speaks of the fact that in the future, HaShem will even change the nature of the laws of nidah54 as all impure things will be kosher again.

In a simple reading of the scripture above from Psalm 146, the text suggests that it will be God alone who will do all of these miracles. However, one of the questions addressed in this book is why some of the sages chose to connect this particular set of verses with the Messiah of Israel.

The Return of the Kosher Pig will examine the basis for considering “the pig” (i.e. Yeshua and his followers) as “unkosher” or “unfit” to be included within traditional Judaism. Then, evidence will be provided to support the identity of the pig as a “Kosher Pig” who actually is a central part of Judaism and the Messianic idea. The evidence section of the book will be broken into two sections—primary and secondary. Finally, a reconciliation path between Judaism and the “Kosher Pig” Yeshua of Natzeret will be proposed.

Let me stress again clearly, that I don’t believe Yeshua is unclean, impure, or needing justification for his own claims. I realize that the term “pig” and the comparison to Yeshua might be of great offense to some of the readers. I can state with a pure heart that the metaphoric comparison to a pig serves to emphasize and to illustrate the strong bias and dislike that the name of Yeshua brings. In the book of I Samuel,55 we read the following account about David and Jonathan:

וידבר שאול, אל-יונתן בנו ואל-כל- עבדיו, להמית, את-דוד; ויהונתן,

בן-שאול, חפץ בדוד, מאד.

And Saul spoke to Jonathan his son, and to all his servants, that they should slay David; but Jonathan Saul’s son delighted much in David.

In this text, the name of Jonathan first appears as “Yonatan” (יונתן) and then is changed to “Yehonatan” a after he stands up to his father, King Saul, in(יהונתן) favor of David. To the English reader, the change in the verse might not make too much sense nor be apparent, but the addition of the letter hey (ה), which represents the name of God, took place when he decided to stand up for the future king of Israel. From that point, his name is no longer called Yonatan, as it was changed to Yehonatan forever.56

Just like Yehonatan, I feel that while Yeshua is my king, he is considered in the lowest regard among some of our people to the point that they associate him with a pig, the symbol of everything that is anti-Jewish. I do refer to him as a Kosher Pig in the book in order to bring light to his true nature, origin, and

54 Laws of feminine purification.55 I Samuel 19:1.56 In Hebrew, his name received an additional ה—from יונתן to יהונתן.

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calling, just as Yehonatan did for David by standing up for him in front of his father, King Saul.

In this book, I have decided to open my heart and communicate the beauty, glory, and splendor of the Messiah Yeshua of Natzeret by taking the risk of opening myself to attacks by the people whom I love so much. Those who risked everything before me, like Rabbi Itzhak Lichtenstein57 who was considered cast out by our people, will receive the highest reward in Gan-Eden. The Rabbi wrote:

“Dear Jewish brethren, I have been young, and now am old. I have attained the age of 80 years, which the Psalmist speaks of as the utmost period of human life on earth. When others of my age are reaping with joy the fruit of their labours, I am alone, almost forsaken, because I have lifted up my voice in warning, ’O Israel, turn to the Lord thy God, for thou hast fallen by thine iniquity. Take these words and turn thee to the Lord thy God.’ ‘Kiss the Son, lest he be angry and ye perish on the way.’

“I, an honoured Rabbi for the space of 40 years, am now, in my old age, treated by my friends as one possessed by an evil spirit and by my enemies as an outcast. I am become a butt of mockers who point the finger at me. But while I live I will stand on my watchtower, though I stand there all alone. I will listen to the words of God, and look for the time when he will return to Zion in mercy, and Israel shall fill the world with his joyous cry, ’Hosanna to the Son of David. Blessed is he that cometh in the name of the Lord! Hosanna in the highest!’”58

I am thankful and forever grateful for the sacrifice by Rabbi Lichtenstein, who showed me the path to the Messiah by his love to his own people even as he was rejected and despised. I remember the one who was ultimately rejected, as the Ramban59 describes him in connection to Isaiah 53:4:

Yet he carried our sicknesses, being himself sick and distressed for the transgressions which should have caused sickness and distress in us, and bearing the pains which we ought to have experienced. But we, when we saw him weakened and prostrate, thought that he was stricken, smitten of God…and by his stripes we were healed.60

57 An Orthodox Jewish district rabbi from Hungary.58 Anonymous. Good News: Rabbi’s Edition (Johannesburg, 2012), 57–64.59 Rabbi Moshe ben Nahman or Maimonides.60 S. R. Driver and A. Neubauer. The Fifty-third Chapter of Isaiah According to the Jewish Interpreters

(New York: Ktav, 1969), 80–82 [emphasis mine].