SHABBATH HACHODESH (2025)

This coming Sabbath should be Shabbat Hachodesh, the Sabbath which falls each year on or before Rosh Chodesh Aviv – the New Moon of Green Ears. It is used as a time to review the laws of the Pesach (Passover) and prepare for it. It is also a reminder of the imminence of that Rosh Chodesh which YHWH calls “the beginning of months for you.”

The traditional scripture readings for the day are: Shemoth (Exodus)12:1-20 and Yechezqel (Ezekiel) 45:16-46:18. This portion from the prophets, or “haftarah,” on Shabbat Hachodesh describes the sacrifices and observances which will be required in the future third Temple on that day.

Rosh Chodesh Aviv should begin this year on 3/31/2025 at sunset and continue until the following sunset. That means this year’s Pesach Seder should begin just after sunset on 4/13/2025, with the full day of Chag Hamatzoth being 4/14/2025.

However, we would be remiss in not adding a caveat to that prediction: since this year is very much one of those where the Rosh Chodesh Aviv could be either 3/31/2025 or the following day, and the Rosh Chodesh may not be sighted in Yisrael on the 31st, which would defer Rosh Chodesh Aviv to the 4/1/2025, we could be wrong.

If we have to wait an extra day or month for the festival to begin, so be it – we who are observant will, as the prophets say, “Qaveh al YHWH” – Wait upon YHWH. As it is written,

“And Elohim said, ‘Let lights come to be in the expanse of the heavens to separate the day from the night, and let them be for signs and appointed times, and for days and years.’”

In the unlikely event that a new moon is not sighted on 3/31/2025, we will immediately post an update of that on the Min Hazaqen Torah Study Group page to let you know.

In either case, get ready – Passover is soon coming!

FROM THIS WEEK’S TORAH PORTION – THAZRYA:

This week’s Torah portion, Thazria, deals with the subject of ritual purity and impurity, a very difficult spiritual concept for our modern minds to fully comprehend. Following the opening verses concerning the birth of a baby boy or girl and the mother’s subsequent period of purification, which concludes with the bringing of an offering to the Temple, the Torah focuses exclusively on the even more obscure issue of “tzara’at,” a particular type of affliction which causes the appearance of lesions upon one’s flesh, discoloration in one’s garments, or a mold-like discoloration of the stones of one’s house. What are we to make of this?

That tzara’at was a psychosomatic, or spiritual-somatic ailment is made clear by Torah’s assigning of the kohanim (priests) to both diagnose and prescribe the ritual cure for the outbreak of the malady, instead of a physician. The cure involved confession, repentance, immersion in pure, “living waters” and the bringing of an offering to the Temple once the symptoms had disappeared, after which the individual was again permitted to reenter fellowship in a state of purity.

While certain aspects concerning scriptural purity are still relevant to a modern believer’s lifestyle, the majority of the commandments concerning tzara’at are not currently physically applicable, by virtue of the fact that the Temple is currently not standing. Naturally, being deprived of the actual physical application of these laws of purity for two thousand years has made them much more foreign to our modern sensibilities, and are much more difficult to grasp intellectually and spiritually.

So, what does Torah intend by the terms tahara (purity) and tum’a (impurity)? Note that Torah never employs an equivalent of our modern qualifier “ritual” in discussing purity. The modern use of the word ritual in this context is merely an admission of a lack of true understanding. With a true Torah mindset, tahara and tum’a are two spiritual but very real and necessary realities unto themselves.

To put it simply, to be tahor, (in a state of tahara) is to be rightly connected to the life-giving force of the Creator. To be ta’mei, (in a state of tum’a) is to be defiled and disconnected from Elohim’s life-giving energy. The Temple at Jerusalem is the place on earth which YHWH has decreed to be of the highest level of purity. It is there where Elohim’s Presence, known as Shechinah, resides. It is the physical nexus between this world and the heavens, between YHWH and His people. That is why no one can physically enter into the inner Temple courtyards unless they have repented and have been sprinkled by the waters of the ashes of the red heifer, which render them cleansed of any impurity contracted through contact with death.

It is commonly believed that the plague of “tzara’at,” in scripture is the same as modern day leprosy and known as “Hansen’s Disease.” It is not. There are many differences. Hansen’s disease is a wasting disease that eats away the flesh. Tzara’at is somewhat more topical. Also, Hansen’s disease only affects humans, whereas tzara’at can also affect fabrics, hides, and even dwellings. Tzara’at is only found in the pages of scripture now, physically, and is no longer known to be extant in the world. The ancient Jewish sages speculate that this is because YHWH has, in His mercy, suspended the physical effects of this malady until such time that the Temple is once again rebuilt and functioning: With no Temple, there can be no inspection of an infected person by a kohein (priest), and no return to the community for those cured of the disease. This would be a very harsh and, for now, irreparable punishment, and so it is thought that, for a time, YHWH has temporarily suspended the disease from the world. It is easy to believe this is true, for there is not a trace of the disease left anywhere, even though it was once widespread, highly contagious, and no cure for it was ever found. While the physical effects of tzara’at may have been temporarily suspended, its essential cause, Lashon Hara (Evil Speech), is not.

Lashon Hara is speaking negatively of others, being careless, insensitive and hurtful in how we speak of our fellows, either to their faces or behind their backs, and regardless of whether such speech is true, or not. To speak ill of someone, Torah tells us, is a form of murder by diction – character assassination. In Temple times, the speaker of Lashon Hara would immediately come down with a case of tzara’at. His use of evil speech would be exposed and, shameful as that was, he or she would be afforded a path back to purity and rehabilitation. Today, it is much easier to get away with speaking ill of others, as there is no immediate outward penalty for it. However, with proper understanding of the scriptural precepts of Shemirath Halashon (Guarding the Tongue), this archaic, ancient, physically extinct affliction known as tzara’at can seem much less obscure and dubious. In fact, it should hopefully become obvious and horrendous before our eyes. With Spirit-led learning and application of its precepts, Shemirath Halashon should make apparent the power of language, the need to keep our sharp tongues sheathed, and to henceforth speak only life affirming words of positivity whenever possible.

Consider these examples from scripture:

In Parshath Sh’moth, Moshe spoke evil of the people of Yisrael by telling YHWH:

“But behold, they will not believe me, nor hearken unto my voice; for they will say: ‘YHWH hath not appeared unto thee.’”

In response, YHWH told Moshe:

“Put now thy hand into thy bosom.”

Then when Moshe took his hand back out,

“Behold, his hand was leprous – as white as snow.”

Again, in Parshath Beha’alotka, Miriam spoke out against Moshe’s choice of a Kushi woman for a wife. As punishment, YHWH reproved her on Moshe’s behalf and,

“Behold, Miriam was leprous, as white as snow.” She was then “shut up without the camp for seven days.”

In this and several other instances in scripture, the cause of tzara’at was Lashon Hara against one’s fellow. This terrible sin is absolutely rampant in the world now among the people of YHWH. And while the physical blemishes caused by it are no longer evident at this time, it still undoubtably leaves a horrible spiritual blemish behind it with every foul word spoken.

Even worse than the physical and spiritual blemishes incurred by Lashon Hara, is the judgment upon a person who is convicted of it:

“He shall dwell alone. Outside the community is his dwelling.”

It is similar to the sentence of karet, and there can be no punishment that is ultimately worse than such excision from the community. Karet is complete and indefinite exclusion from the people of Yisrael. The reason for such harsh judgment is because of the seriousness of the crime and its effects. Lashon Hara ruins or can even kill another person. In scripture it is equated with murder. It spreads contagiously like a disease, and the only remedy for it is to put those who are unrepentantly infected with it “out of the camp.”

Consider this: if the people who constitute the greater Commonwealth of Yisrael are the only people included in both the Old and New covenants and therefore eligible for everlasting life in the kingdom of YHWH, and if the punishment for Lashon Hara is tzara’at and excision from the community of Yisrael, then what is it worth to you to learn how to remove this sin from your life? This is one of the most abominable transgressions one can commit against another person, and so it is absolutely vital that you do. But, if you don’t believe my words and reasoning on this subject, then consider instead the many words of Shaul of Tarsus and the rest of Yehoshua’s talmidim (taught ones) on the subject of sins of the tongue. Go read and see for yourself how many times and in how many ways they speak out against improper use of the tongue and its terrible effects. Read and see how over and over they warned of and denounced this vile and wicked practice – this disease.

Consider also that Yehoshua himself exhorted his followers to “love thy neighbor as thyself,” and said this was the second greatest command in all of Torah. Lashon Hara is an act of pure hate, and not of love. Think: each time you gossip or speak evil words about your fellow, the command of YHWH according to Torah is that you should cover your mouth as a leper and follow those words with a cry of “Tamei! Tamei!” – “Unclean! Unclean!” – and at that moment, that is exactly how you look in His eyes.

People are far too loose with the labels of prophecy and prophet. In Torah, a prophet is held to a higher standard than anyone but the High Priest.

According to Deuteronomy 13:1-5, any prophet who leads the people to serve any god except YHWH--even a god masquerading under the name of a righteous saint, such as Mary or Peter--is to be tried and executed by the civil court and the people, even if his prophecies are true.

According to Deuteronomy 18:20, if anyone claims to be a prophet and his prophetic predictions are proven false, we are to ignore everything else he says.

Good Morning Y’all ☕️

https://open.substack.com/pub/....silvertrumpetradio/p

Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.
Romans 12:6-8 ESV

Prophecy does not refer to the public reading of Scripture as some have claimed, nor does it refer to routine expounding on the Scriptures--no matter how fantastic or truthful--or else Paul would not have listed teaching separately.

Prophecy is relaying a message directly from God to some other person or people. Reading a passage from the Bible is merely repeating a prophecy that God gave to someone else. Expounding on the Scriptures is not prophecy unless it could legitimately be prefaced with “Thus saith the Lord...”

032525
WORD FOR TODAY “does your heart long to do this?”: Ezr 7:10 For Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel.

WISDOM FOR TODAY: Pro 19:29 Judgments are prepared for scoffers, And blows for the back of fools.

www.BGMCTV.org

PART 21 B

APPEARANCE BY LAKE KINNERET

Yeshua revealed Himself to the disciples again at Tiberias, close to Lake {Kinneret}. Together there were Shimon Kefa, T’oma the twin, Nathan-El of Kana in the Galil, Zavdai's sons (Ya'akov and Yochanan} and two of His other disciples. Shimon Kefa said, "I am going fishing." They all said, "We will go with you." They went immediately and entered a ship. They caught nothing that night. When morning came,
Yeshua stood on the shore, but the disciples did not recognize it was Yeshua. Then Yeshua said to them, "Children, do you have any fish?" "No," they said. "Throw the net over on the right side of the boat and you will find some." He said. They did it and suddenly they were not able to pull it in because of the abundance of fish. The disciple whom Yeshua loved {Yochanan} said to Kefa, "It is Adonai!" When Shimon Kefa heard that it was Adonai, he put on his fishing jacket, because he was unclothed and threw himself into the water. The other disciples came in the boat dragging the net with the fishes. They were not far from shore, only about 200 cubits. As soon as they arrived on shore they saw a fire of coals there, with fish cooking on it and bread. Yeshua said to them, "Bring of the fish that you caught." Shimon Kefa pulled the net to shore full of a hundred-fifty-three large fish. Even with so many, the net was not broken.
Yeshua said to them, "Come! Eat!" None of the disciples dared ask Him, "Who are you?" Knowing that He was Adonai. Then Yeshua took the bread and the fish and gave it to them. This was the third time that Yeshua showed Himself to His disciples after He arose from the dead. So when they had eaten, Yeshua said to Shimon Kefa, "Shimon, son of Yonah, do you love Me more than this?” {Yeshua spoke of fishing.} Kefa said, "Yes Adonai. You know that I care for You." Yeshua said to him "Feed My lambs." A second time Yeshua said to Kefa, "Shimon, son of Yonah, do you love Me?" "Yes, Adonai," Kefa answered. "You know that I care for you." "Feed my sheep," Yeshua said. A third time Yeshua asked him, "Shimon, son of Yonah, do you care for Me?" Kefa was grieved because Yeshua asked him the third time, "Do you care for Me?" So he said to Yeshua, "Adonai, you know all things. You know that I care for you." "Feed my sheep," Yeshua said. "Amen, amen! I tell you, when you were young, you clothed yourself and walked wherever you wanted, but when you get old, you will stretch out your hands and another will clothe you and carry where you do not want to go." Yeshua spoke this to signify what kind of death Kefa would endure to glorify Elohim. "Follow me." Yeshua said. Then Kefa turning around saw the disciple whom Yeshua loved {Yochanan} following along with them. He is also the one who leaned on Yeshua during the Seder and said "Adonai, who is the one who betrayed you?" When Kefa saw him {Yochanan}, he said, "Adonai, what about this man?" "If I desire for him to live until I come, why should you worry?" Yeshua answered. "You follow Me." Therefore, the rumour was broadcast among the brothers, that that disciple {Yochanan} would not die. But Yeshua did not say, "He shall not die."

APPEARANCE ON A MOUNTAIN IN THE GALIL

Then the eleven disciples went farther {north} into the Galil, up into a mountain where Yeshua had appointed them to go. When they saw Him, they worshiped Him, yet some still had doubts. Then, Yeshua spoke to them, "All authority is Mine in Heaven and in Earth. Go then and teach all nations, preaching the good news to everyone and performing mikveh for them in the Name of Abba, HaBen and Ruach HaKodesh. The one who trusts Me and obeys the mikveh will be saved, but the one who doubts will be condemned. Teach them to observe everything I have ever commanded you. Signs will follow those who trust in My Name. {Such as} some will have deceiving spirits removed. Some will speak with new languages. Some will have serpents discharged. And some may happen to drink poison, but it will not harm them. Look, watch! I am with you all the time until the end of the world."

ASCENSION

"I spoke to you the things while I was with you, so that all things concerning Me written in the Torah of Moshe, the Prophets and the Psalms, would be completed. Therefore, it is written, that it was necessary for Moshiach to suffer, die and to rise from the dead the third day. That t'shuvah and removal of sins would be preached in His Name among all nations, beginning at Yerushalayim. You are witnesses of these things. Now watch! I send the promise of Avi upon you. But wait in the city of Yerushalayim until you are endowed with authority from on high." They asked Him, "Adonai, will You at this time restore the Kingdom to Yisrael?" He said, "It is not for you to know the times or the seasons which Abba has put in His own power. But you will receive authority after Ruach HaKodesh comes on you and you will be My witnesses both in Yerushalayim, in all Yehudah, in Shomron and to the farthest reaches of the Earth." Yeshua led them all the way to Beit-Ani, to the Mount of Olives. Then He lifted His hands and blessed them. While He blessed them, He departed from them by ascending up in a cloud into the heavens out of their sight. (He sat down at the right hand of Elohim.) While intently looking toward Heaven as He went up they worshiped Him. Then suddenly, two men stood by them in white garments, who said, "You men of the Galil, why do you stand gazing up into the heavens? This Yeshua, the same One who has ascended from you into Heaven, He will come back in a like manner as you have seen Him go into Heaven." They returned to Yerushalayim from the Mount of Olives with much celebration. Continually they were in the Mikdash praising and blessing Elohim.

CONCLUSION

Yeshua performed many other signs in the presence of His disciples, which are not written in this book. These have been written, so you can trust that Yeshua is Moshiach, the Son of Elohim and that in trusting you might have {eternal} life through His Name. In the beginning was the Word and the Word was with Elohim and the Word was Elohim. The same was in the beginning with Elohim. All things were created by Him. Nothing in all of creation was created without Him. In Him is life and the life is the Light for men. The Light shone in the darkness and the darkness could not overcome it. He is the Light of Remembrance, who Lights every man who comes into the world. He was in the world and the world was created by Him, but the world did not know Him. He came to His own {possession} and His own {possession} did not accept Him. But to those who accepted Him, He gave the authority to become the sons of Elohim; to all those who trust in His Name. These are not born to Him by blood, nor by the will of the flesh, nor by the will of man, but by Elohim. The Word was made flesh and tabernacle among us. We looked on His glory, the glory of the only issue of Abba, fully enabled and the Remembrance.

PART 21 A

RESURRECTION

At the end of the {seventh day} Shabbat, {toward evening} as it began to be the first day of the week, there was a powerful earthquake. A messenger of YHVH descended from Heaven and came and rolled back the stone from the door, then he sat on it. His appearance was like lightning and his clothing was snowy white. The guards shook with fear at the site of him and fell down like they were dead. Some of the guards went into the city and reported to the chief Kohenim everything that had happened. The chief Kohenim had then met with the Zakenim and devised a plan. They gave the soldiers a large sum of money and told them, "You are to report this, 'His disciples came during the night and stole Him away while we were asleep.' If this report gets to the governor, we will satisfy him and keep you out of trouble." Therefore, the soldiers took the money and did as they were told. Because of it, this story has been widely publicized among the Yehudim to this very day. Then at dawn, on the first day of the week, Miryam of Migdal and Miryam the mother of Ya'akov and Shalome and Yochanah were coming to see the Tomb. They brought spices to anoint Yeshua's body. Because a huge stone was over the entrance, they conversed among themselves, "Who will roll away the stone from the door of the tomb for us?" Then looking, they saw the stone was already rolled back. So they entered the tomb and the body of Yeshua was gone. Then Miryam of Migdal ran to Shimon Kefa and the other disciple {Yochanan}, whom Yeshua loved and said, "They have taken away Adonai out of the tomb and we do not know where they have laid Him." Immediately, Kefa and that other disciple ran out together, but the other disciple outran Kefa and came to the tomb first. He stooped down and saw the linen clothes lying there, but he did not go in. Then Shimon Kefa arrived and went into the tomb and saw the linen clothes lying there and the cloth which was around His head was not lying with the linen clothes, but was wrapped together in a place by itself. Then the other disciple went in, who was first on the scene and he saw and believed. For at this point they did not know the scriptures which say, He must rise again from the dead. Then the disciples left and went to their own homes. But Miryam stood outside at the tomb crying. As she wept she stooped down into the tomb and saw two messengers in dazzling white clothing sitting on the right side, one at the head and the other at the feet, where the body of Yeshua had lain. When the woman saw them she was frightened and bowed her face to the ground. They said to her, "Woman, why do you cry?" She said, "Because they have taken away Adonai and I do not know where they have laid Him." One messenger said to the woman, "Why do you look for the living among the dead? You do not need to fear, for I know that you look for Yeshua HaNatzeret, who was executed on the stake. He is not here. He is risen! Come and see the place where YHVH was laid." {She looked, then the messenger said,} "Remember how He spoke to you when He was in the Galil? He said, 'the Son of man must be put into the hands of sinful men and be executed on the stake and after the third day rise again.' Quickly go now and tell His disciples that He has been resurrected from the dead. Watch! He proceeds you into the Galil. You will see Him there, as I have told you." She hurriedly began to depart from the tomb with trembling and joyfulness. When Miryam had turned to leave she saw Yeshua standing there, but did not know it was Yeshua. Yeshua said unto her, "Woman, why are you crying? Who are you looking for?" She supposed He was the gardener, so she said to Him, "Sir, if you have carried Him from here, tell me where you have laid Him and I will take Him away." "Miryam," Yeshua said. She turned around and said to him, "Rabbi!" Yeshua said, "Hello!" The woman came and held Him at His feet and worshiped Him. "Do not touch Me," Yeshua said, "for I am not yet ascended to Avi. Go to My brothers and tell them that I ascend to Avi, your Abba; to My Elohim and your Elohim. Do not be afraid. Go tell My brothers to go to the Galil. They will see Me there." So she returned from the tomb and told all these things unto the eleven and to all the rest. It was Miryam of Migdal and Yochanah and Miryam the mother of Ya'akov and others with them, who told these things to the Shaliachim. But their report seemed to them to be fictional stories and they did not believe them.

WALK TO AMMA'US

It happened that two of them travelled that same day from Yerushalayim about seven miles, to the village of Amma'us. Along the way they conversed about all these things which had happened. While they reasoned together, Yeshua Himself came near and walked with them. But their eyes were set ahead and they didn't recognize Him. He asked them, "What kind of conversation is this you are having together as you walk? And why so sad?" Cleophas, one of them, answered, "Are you a newcomer to Yerushalayim? Haven't you heard about the things which have happened here recently?” "What things?" He said. "Concerning Yeshua HaNatzeret," they said. "He was a mighty prophet in deeds and words, in the sight of Elohim and all the people. The chief Kohenim and our rulers sentenced Him to be condemned to death and they have executed Him on the stake. But, we trusted in Him to be the Redeemer of Yisrael. Besides all this, today is after the third day since these things were done. Yes and some women of our company who were earlier at the Tomb have amazed us. They did not find His body and they told us that they had also seen a vision of messengers {from Heaven}, who said that He was alive. Ones who were with us went to the tomb and found it {empty} just as the women had told us, but they did not see Him." "Oh you foolish ones and slow to put your trust in all that the prophets have spoken!" Yeshua declared. "Was not Moshiach supposed to suffer these things and then to enter into His glory?" Then, beginning with Moshe and all the prophets, He explained to them all the things in the scriptures concerning Himself. They were nearing the village where they were going and Yeshua acted as though He was going to go farther. But they stopped Him by saying, "Stay with us, because it is getting late and not much daylight is left." So He went in to stay with them. As He sat down at the dinner table with them, He took some bread and blessed {"Baruch ata Adonai Eloheinu Melekh ha’olam ha'motzi lechem min ha'aretz"} and broke it and gave it to them. Then their eyes were opened and they recognized Him. But He vanished from their sight. They said to each other, "Didn't our hearts burn within us while He conversed with us on the road and while He revealed the scriptures to us?" At that same time they got up and returned to Yerushalayim and found the eleven gathered together and others with them there, reporting, "Adonai is truly risen! He has appeared to Shimon." So, they also reported what happened on the road and how Yeshua was revealed to them with the breaking of bread.

APPEARANCE TO DISCIPLES IN YERUSHALAYIM

Then that same day at evening, when the doors were shut where the disciples were assembled for fear of the leaders of the Yehudim, Yeshua appeared and stood among them. "Shalom Aleichem," He said to them and told them how displeased He was that they did not trust the report of those who had seen Him after He arose. But, they thought they were seeing a ghost. So, Yeshua said, "Why are you troubled? Why do you think that way? See My hands and My feet. It is I! Touch Me and see. A ghost does not have flesh and bones as you see I have." When He showed them His hands and His side, the disciples celebrated. Yet they still doubted in amazement. They were all sitting at dinner. Yeshua said, "Do you have anything to eat?" They gave Him a piece of broiled fish and He ate it in front of them. "Shalom Aleichem," Yeshua said to them again. "As Abba has sent Me, so I send you the same way." Then He breathed out on them and commanded, "You will receive the Ruach HaKodesh! Whose sins you send away, they will be sent away from them. Whom you strengthen, they are strengthened." T’oma, a twin, one of the twelve, was not with them when Yeshua came. Later, when the disciples saw T’oma they said, "We have seen Adonai." "Unless I see His hands with the print of the nails and put my finger into the print of the nails and put my hand into His side, I will not believe," T’oma answered. After eight days Yeshua's disciples were still in hiding and T’oma was with them. While the doors were shut, Yeshua once again came and stood among them and greeted them with, "Shalom Aleichem!" Then Yeshua said to T’oma, "Look at My hands. Take your finger and touch them. Reach in here with your hand and touch My side. Do not doubt, rather keep on trusting." T’oma said, "Adonai and My Elohim!" Yeshua said, "T’oma, because you have seen Me, you have trusted. Blessed is the one who has not seen, but has also trusted.”

PART 20 B

TRIAL, BACK BEFORE PILATE

On that day Pilate and Herod became friends, but before then they were enemies. Pilate once again went before the chief Kohenim and leaders of the people and said, "You have brought this man to me, as one who corrupts the people. Take note of this! I have examined Him before you and have found this Man 'not guilty' concerning those things which you have accused Him. Nor has Herod. For I sent you all to Herod and look, nothing requiring death has been found against Him. Therefore, I will punish Him and release Him." At the Feast {of Pesach} the governor was willing to release to the people a prisoner they wanted freed. In custody was a famous prisoner, called Bar-Abba, who was bound in prison, along with others, for committing insurrection and murder. Pilate said to them, "Whom do you want me to release to you? Bar-Abba or Yeshua who is called Moshiach, the King of the Yehudim?" For Pilate knew that it was because of envy they had arrested Yeshua. When Pilate sat down on the judgment seat, his wife sent a message to him, saying, "Have nothing to do with that righteous man, for a dream I had today about Him has caused me great distress." But the chief Kohenim and Zakenim persuaded the crowd that they should ask for Bar-Abba and execute Yeshua. Then the governor asked them, "Which of the two do you want me to release to you?" The crowd said, "Away with this man! Release Bar-Abba to us." Pilate said to them, "Then what will I do with Yeshua, who is called Moshiach, the King of the Yehudim?" "Allow Him to be executed on the stake," they all answered. The governor asked, "Why, what evil has He done?" They shouted even more, "Allow Him to be executed on the stake." Then Pilate released Bar-Abba to them and had Yeshua scourged. Then the governor's soldiers took Yeshua to the common hall and the whole troop gathered around Him. They stripped Him and put a regal-purple robe on Him. They formed a crown from thorn branches and put it on His head. They put a rod in His right hand, then they bowed on their knee before Him and made fun of Him, saying, "Hail, King of the Yehudim!" They spat on Him, hit Him with their fists and took the rod and struck Him on the head. Pilate therefore went out to the crowd again and said, "Look! I bring Him out to you, so you will know that I find Him 'not guilty.'" Then Yeshua came out wearing the crown of thorns and the regal-purple robe and Pilate said, "Look at the man!" When the chief Kohanim and officers saw Him they shouted, "Execution on the stake! Execution on the stake!" Pilate said to them, "You take Him and execute Him on the stake, because I find Him, 'not guilty!'" The leaders of the Yehudim said, "We have a law and by our law He ought to die, because He made Himself out to be the Son of Elohim." When Pilate heard that saying, he was very afraid. So he went again into the judgment hall and said to Yeshua, "Where are you from?" But Yeshua gave no answer. Then Pilate said, "You do not speak to me? Don't you know I have the power to execute You on the stake or to release You?" "You would have no power against Me," said Yeshua, "unless it was given to you from above. Therefore the one who brought Me to you has sinned more." Pilate tried even harder to release Him, but then leaders of the people shouted, "If you let this man go, you are not Caesar's friend. Whoever makes himself a king speaks against Caesar." When Pilate heard that, he brought Yeshua out and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. Pilate understood that he could not change their view and that a riot was in the making. So, he took some water and washed his hands in the sight of the mob. He said, "See this! I am innocent of the blood of this Righteous Person." Then the people answered, "His blood be on us and on our children." {So then, Yisrael in a type accepted His blood as a Pesach sprinkling.} It was about noon now on {the day of Pesach, 14 Abib,} a preparation for the Feast. Pilate says unto the Yehudim there, "Look! Here is your King!" They yelled, "Away, away, execute Him on the stake!" "Shall I crucify your King?" Pilate said. Chief Kohenim answered, "We have no king except Caesar!" Then Pilate turned Yeshua over to be executed on the stake. They took Yeshua out. After they mocked Him, they removed the robe from Him and put His garments on Him, then led Him away to be executed on the stake.

EXECUTION ON THE STAKE

As Yeshua was going He was carrying His execution stake. {It was heavy and He was weak from His suffering,) so He fell under the weight of it. Therefore, they grabbed a man coming from the country named, Shimon of Cyrene, the father of Alexander and Rufus. They laid the execution stake on him, to carry it behind Yeshua. Also, following Him was a great crowd of people and women who mourned and travailed for Him. Yeshua turned to them and said, "Daughters of Yerushalayim, do not shed tears for Me, but weep instead for yourselves and for your children. For watch! The days are coming in the which they will say, ‘Blessed are the barren and the wombs which never gave birth and the breasts which never nursed’. Then they will begin to say to the mountains, 'Fall on us!' and to the hills, 'Cover us.' Because, if they do these things to a green tree, what will be done to a dry one?" Also, there were two other criminals who were led with Him to be executed. When they came to the place call 'The Shull,' which is 'Golgatha' in Hebrew and 'Kalvari' in Latin, they proceeded with His execution on the stake. The two criminals were put on each side; one on the right hand and the other on the left. Someone offered Him wine mixed with bitter herbs to drink but, learning what it was, He would not drink it. {These were Pesach elements, which He said He would not take until the Kingdom comes.} Pilate had the accusation written and put on His stake which said, "Yeshua HaNatzeret, Melekh Yehudim." Many of the Yehudim read this title, for the place where Yeshua was executed on the stake was near to the city. It was written in Hebrew, Greek and Latin. Then the chief Kohanim said to Pilate, "Do not write, 'The King of the Yehudim,' but that 'he said, I am King of the Yehudim.'” Pilate answered, "What I have written I have written." Four soldiers stripped Yeshua and put Him on the stake. They took His clothes and made four parts. Every soldier got one part. But His tallit was without a seam, woven from the top to bottom. So they agreed together, "Let's not tear it, but rather let us throw the dice to see who gets it." In this way the scripture was fulfilled which says, "They divided my garments among them and they gambled for my tallit." Then Yeshua said, "Abba, forgive them, for they do not know what they are doing." The people stood there looking on. But rulers with them sneered at Him and said, "He healed others, now let Him heal Himself! That is, if he is Moshiach, the chosen of Elohim!" Some others passed by and said, "Ha! You who destroys the Mikdash and builds it again in three days. If You are Moshiach save Yourself and come down from the stake, if You are the Son of Elohim!" Chief Kohenim mocked along with some Soferim, "He saved others; He cannot save Himself. He is the King of Yisrael, the Moshiach, so let Him now come down from the stake and we will trust in Him when we see it. He trusts in Elohim, so let Him save Him now if He wants Him." The soldiers also jeered at Him, coming to Him, offering Him vinegar and saying, "If you are the King of the Yehudim, save yourself." One of the criminals who was hanging there blasphemed, saying, "If you are Moshiach, save Yourself and us." The other one rebuked him, saying, "Don't you fear Elohim? Don't you realize you are getting the same condemnation as Him? Yet, we are being treated with justice, for we are getting the due reward for our actions, but this man has not done anything wrong!" Then he said to Yeshua, "Adonai, be mindful of me when You come into Your Kingdom." Yeshua said to him, "Amen! I tell you; today you will be with Me in paradise." Standing there beside the stake of Yeshua was His mother, His mother's sister, Miryam the wife of Cleophas and Miryam of Migdal. When Yeshua saw His mother and the disciple standing by, whom {it was said} He loved, He said to His mother, "Woman, look! Here is your son!" Then He said to the disciple, "Look! Here is your mother!" From that time, that disciple took her in as part of his own household. From noon until three o'clock {p.m. for three hours} darkness was over all the land. The Sun did not shine. About three o'clock Yeshua yelled out {in Hebrew}, "Elohi, Elohi, l'mah sh'vaktani?" Which is, "My Elohim, My Elohim, why have You ceased being with Me?" Some of those who stood there said, "This one calls for Eliyahu {the Prophet}." Immediately, one of them ran and took a sponge, filled it with vinegar and put it on a branch and was going to give it to Him to drink. The others said, "Wait and let us see whether Eliyahu will come to save him." After this, Yeshua knew that all things {concerning His suffering} were now completed. So that the scripture might be fulfilled, He said, "I am thirsty." So they raised the sponge of vinegar, which was on a hyssop branch, to His mouth. When Yeshua had accepted the vinegar, He cried with a loud voice, "It is finished!" Then said, "Abba, into Your hands I commit My Spirit." Then He bowed His head and breathed His last. It was seen that the veil of the Mikdash was ripped in two from the top to the bottom. There was an earthquake and the rocks split. The tombs opened up (and many bodies of the holy ones who were asleep {dead} arose. They were seen out of the tombs after His resurrection as they went into the holy city and appeared to many). When the {Roman} centurion and those with him who were watching Yeshua, felt the earthquake and saw the events, they became frightened and said, "This was a Son of Elohim, a righteous man, absolutely!" When the great crowd of people who had gathered saw what had happened, they returned home beating their chests. Many of the women who followed Yeshua from the Galil and served His ministry, were watching from a distance. Also at the site were Miryam of Migdal, Miryam the mother of Ya'akov and Yosef {Yeshua's brothers}, the mother of Zavdai's children and Shalome. It was the preparation day {Pesach before Chag Matzah, the Feast of Unleavened Bread} and the bodies should not remain upon the stake on a Shabbat, for that Shabbat day was a high holy day {the first day of Chag Matzah starting that evening, 15 Abib}. Therefore, the leaders implored Pilate for their legs to be broken and the bodies carried away. Then the soldiers came and broke the legs of the first criminal and of the other who was executed with Him. Yet, when they came to Yeshua, they saw that He was already dead, so they did not break His legs. Instead, one of the soldiers with a spear pierced His side and immediately blood and water flowed out. He who saw this is recording it and his record is correct and he knows that what he says is correct, so you can trust it. For this was done that the scripture should be fulfilled, "A bone of Him will not be broken." Also, "They will look on Him whom they have pierced."

BURIAL OF YESHUA

After this, Yosef of Ramatayim, who though he was a secret disciple of Yeshua because he feared the leaders of Yehudah, boldly implored Pilate to let him take away the body of Yeshua. Pilate asked the centurion if Yeshua was already dead and was amazed to learn He was already dead. Pilate gave Yosef permission, so he came and took the body of Yeshua at evening just before the Feast's Shabbat. Yosef was a member of the religious council; a rich nobleman who was a good and righteous man and he did not consent to the council's deed {of condemning Yeshua}. Nicodemus, who from the start came to Yeshua by night, also came and brought a mixture of myrrh and aloes, about a hundred pounds. They took the body of Yeshua and wound it in linen cloth along with the spices, as is the burial practice of the Yehudim. In the place where Yeshua was executed there was a garden and in the garden was a new tomb which Yosef had hewn out of a rock and no one had ever been buried there. They laid Yeshua there on preparation day {on Pesach, just before the Chag Matzah Shabbat}, because the tomb was nearby. Then they rolled a large stone over the door to the tomb. Miryam of Migdal and Miryam the mother of Yosef watched where Yeshua was buried and they sat down close to the tomb. Then they returned home and prepared spices and ointments.

GUARDS PLACED AT TOMB

Now the next day following the day of the preparation {Pesach}, the chief Kohenim and some P'rushim came to Pilate and said, "Sir, we remember what that deceiver said while he was still living, 'After three days I will rise again.'" So they asked Pilate to, "Command that the tomb be made secure until the three days are up, in case His disciples come by night and steal His body, then tell the people, 'He is risen from the dead.' Then the last error will be worse than the first." Pilate said unto them, "Go ahead. You can set up a guard and make it as secure as you can." So they went and made the tomb secure, sealing the stone and setting up a guard.