Restoring the Jewish Context of the Tikkun Brit HadShah : Torah, Oral Tradition, and the Jewish Halacha framework
- Mr. Murthy Gaddi
- 7 hours ago
- 19 min read
Beit Yisrael International is dedicated to fulfilling a heavenly mission—bringing the light of Torah and revealing the true light of Mashiach through the Weekly Parsha in 70 languages. This mission aligns with the teachings of the Soul of the Tzaddikkim, reflecting the principles of Jewish Chassidut and Kabbalah.
These teachings on Torah, Geula (redemption), Teshuvah (repentance), Mitzvot (commandments), and Malchut (Kingship) guide souls toward spiritual transformation. Beit Yisrael International is founded on the principles of worshiping the Creator, adhering to the Torah, avoiding Avodah Zarah (idolatry), following Jewish Halacha, and walking the path of the tzaddikim, as we await the coming of Mashiach Ben David and the Geulah.
Tikkun Brit Hadashah is a study material developed by Beit Yisrael International under the guidance of Gaddi Efrayim to examine the Brit Hadashah within the framework of Torah, Chassidut, Jewish thought, and the writings of the sages. The course presents a path of tikkun—spiritual repair and clarification—by restoring the Jewish context of its teachings and evaluating them through Torah, Oral Tradition, and Jewish Halachah. Its purpose is to deepen understanding, guard against avodah zarah (idolatry), strengthen faithfulness to the mitzvot, and guide students toward the path of the tzaddikim in the pure worship of the One Creator, HaShem, the G-d of Israel.
Within the Tikkun Brit Hadashah framework, Jewish Yeshua HaTzaddik may be understood as a Torah teacher whose message emphasized teshuvah, mitzvot, Geulah, tzedakah, and Malchut Shamayim. His teachings call people to return to HaShem, live with justice and mercy, and prepare for redemption. His light is not presented as separate from Torah, but as expressed through Torah teaching and through the call to live according to the will of HaShem.
Therefore, let the Four Besorah(Gospels) of Tikkun Brit HadShah be opened again—not through the gates of Rome-Edom, but within the tents of Yaakov. Let every line be examined through Torah and the sages. Let false interpretations be removed, let the honour of Israel be restored, and let the nations learn to serve the One God of Avraham, Yitzchak, and Yaakov in truth. The voice must once again become the voice of Yaakov.
The restoration of the voice of Yaakov means returning every teaching to Torah, teshuvah, compassion, justice, and the pure worship of the One Creator. It means removing the hands of Esav from sacred interpretation—the hands of empire, persecution, forced belief, and replacement theology.
The voice of Yaakov does not erase Israel; it calls Israel to covenantal faithfulness. It does not lead the nations toward idolatry; it directs them toward the knowledge of HaShem. It does not exalt human power; it magnifies Torah, prayer, humility, and redemption.
Therefore, the voice must once again become the voice of Yaakov: a voice formed in the tents of Torah, refined through prayer, governed by mercy, and dedicated to the sovereignty of HaShem.
Introduction: Two Interpretive Portraits, Not Two Historical Persons.
Oral Tradition and Chabad Rebbe Menachem (מְנַחֵם)
Two images of Yeshua/Two Versions of Yeshua:
The Torah-Dwelling Teacher and the Jesus/Yeshu Constructed by Later Christianity-Edom/Esav
When we speak of “two versions of Yeshua,” we are not claiming that two separate historical individuals existed. We are describing two radically different interpretive portraits that emerged from the same body of Gospel traditions. Two Representations of Yeshua: Which Version Reflects the Historical Jewish Context?
First Portrait: Jewish Rabbi Yeshua HaTzaddik — The Torah Teacher of Israel
The first portrait is that of a Jewish Torah teacher living within the world of Israel, Torah, the Temple, synagogue worship, Jewish festivals, Hebrew Scripture, halakhic debate, repentance, charity, prayer, and the Oral Torah tradition.
In Besorah al Pi haSod, Yochanan 13:13 records the words, “You call me ‘Rabbi’ and ‘Master,’ and you are right, for so I am.” Likewise, Gevurot (Acts) 22:14 speaks of being appointed by “the God of our fathers” to know His will and to see “the Righteous One”—the Tzaddik. In Jewish thought, a Tzaddik, literally “a righteous one,” is a spiritually elevated person whose desires and conduct are brought into harmony with the will of the Creator.
The Jewish sages describe the true Tzaddik as one who lives with integrity, guides others in the path of righteousness, and serves as a spiritual channel through whom Divine wisdom and blessing are made accessible to the world. The Tzaddik is able to take the most elevated spiritual truths and communicate them in a way that even the simplest person can understand and apply.
From this Jewish perspective, Yeshua HaTzaddik may be understood within the setting of first-century Jewish life as a Jewish teacher and rabbi whose teachings emphasized Teshuvah—repentance and return to God—together with faithfulness, righteousness, and obedience to the Divine commandments. His role as a teacher was therefore one of spiritual direction: calling his Jewish followers to return wholeheartedly to the Creator and to walk in a life shaped by Torah, humility, and righteous deeds.
Note: A Tzaddik (literally "righteous one") is a spiritually elevated individual who has conquered their physical desires and completely aligns their will with the Creator's. According to Jewish sages, a true Tzaddik not only lives a life of absolute integrity, but serves as a spiritual channel bringing Divine blessings into the world
The true Tzaddik can take the most elevated aspects of Godliness and bring them down to a level at which the simplest person can relate to them. The Tzaddik gives direction.
For More information about A Tzaddik and please refer the below links:
JEWISH YESHUA HA TZADDIK AND THE JEWISH SAGES AUTHORITY
Jewish Yeshua HaTzaddik was an observant Jewish rabbi who upheld the Torah and taught its observance to his Jewish followers. His central message, like that of many other Jewish teachers, was focused on Teshuvah (repentance), the call to return to God and live in accordance with the divine commandments.
Jewish Yeshua HaTzaddik's words in the Besorah al Pi haSod, Yochanan 4:22: "For salvation is from the Jews."
In Besorah al Pi haSod, Yochanan 4:22 records the words: “For salvation is from the Jews.” Within a Jewish framework, this affirms that the knowledge of HaShem, Torah, the prophets, covenant, and the hope of redemption were entrusted to Israel. HaShem told Avraham that through him all the families of the earth would receive blessing, establishing Israel’s calling as a source of blessing to the nations.
Rambam similarly describes the final redemption as the restoration of Davidic sovereignty, the rebuilding of the Temple, and the gathering of Israel’s exiles.
Tikkun Brit Hadashah Through the Lens of Torah: Restoring the Jewish Context of the Besoroh
When we understand Yeshua HaTzaddik in the context of Jewish tradition, his teachings emerge as deeply rooted in the Torah of Moshe (Moses). As a Jewish teacher, his mission was not to abrogate the Torah but to emphasize its importance and to illuminate its inner spiritual meanings. This is reflected in his statement:
“Don’t even think that I came to abolish the Torah,or the Prophets; I have not come to abolish but to fulfill. -Besorah al Pi haDerash, Mattityahu 5 : 17
Do not think – i.e. Do not suppose, do not hope for it, do not expect it, do not come into such conclusion and do not teach in such a manner …to abolish the Torah – the words used in the manuscripts cover a lot of different meanings: From merely weakening its power, to completely doing away with it. Either way, Jewish Yeshua says that such a thing should not even be in our minds.
Any follower of Jewish Yeshua should be aware of this: That Jewish Yeshua Ha Tzaddik never intended to abolish the Torah or to even weaken its influence. Any interpretation that comes into such a conclusion is erroneous, and there are so many of the New Testament that are completely based on this idea. This predominant view is summed up in the words of the 5th century Christian philosopher Socrates Scholasticus: “When Judaism was changed into Christianity, the obligation to observe the Mosaic Law… ceased” (Scholasticus 5:22). Some say that by fulfilling it, it came by itself into abolition. This is simply not so. This idea is what Jewish Yeshua Ha Tzaddik is telling us not to even think about. Christianity, and its version of ‘Jesus,’ has done everything that the historical Jewish Yeshua told us not to do; He “changed the Torah for something else” and caused the rejection of the Jewish people (cf. Rambam, Hilkhot Melakhim 11:4).
but to fulfill: The word that “fulfil” should be read in the Jewish sense of establishing, properly interpreting, practising, or bringing Torah into expression—not cancelling it.
Rather than undermining the Torah, Jewish Yeshua HaTzaddik reinforced the importance of keeping the mitzvot (commandments) and living according to the divine wisdom found within the Torah.
Rabbi Yonathan taught: “Whoever fulfills the Torah in poverty, his end will be fulfill it in wealth” (Avot 4:9). The meaning is that someone who obeys the Torah in poverty will be greatly rewarded for it, and as you can see, here to “fulfill the Torah” is synonymous with living in obedience to it.
The sages of the Talmud explain that the Torah is eternal and unchanging. Any suggestion that a righteous person (even one as influential as Jewish Yeshua) would attempt to nullify the Torah is antithetical to the fundamental principles of Judaism. The Torah serves as the blueprint for creation and the guide for living a life in alignment with divine will.
Rambam (Maimonides), in his Mishneh Torah, underscores the fact that the Torah was given to Moses on Mount Sinai and is intended to be kept by the Jewish people forever. Any suggestion of altering or abolishing the Torah is considered heretical in Jewish thought. Jewish Yeshua HaTzaddik, like other Jewish sages, emphasized adherence to the Torah and its commandments.
Jewish Chassidut Tzaddik Rabbi Yeshua Teachings:"Then (Jewish Tzaddik) Yeshua spoke to the multitudes and to his disciples, saying:
“The scribes and the Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe, observe and do…“
The statement of Jewish Yeshua HaTzaddik in Besorah al pi haDrash, Mattai, 23:2—where he says that the Scribes and Pharisees sit in Moses’ seat and that one must do and observe everything they tell you to do—directly aligns with the concept of Rabbinic authority in the interpretation of the Torah as established in the Oral Torah and Jewish tradition. This concept, rooted in Deuteronomy 17:11, forms the basis for the authority of the Jewish sages to interpret the Torah and guide the people in Halacha (Jewish law).
AL PI HATORAH: THE ORAL INTERPRETATION OF THE TORAH
Jewish Yeshua’s reference to the Oral Torah in Deuteronomy 17:11 highlights the importance of following the oral interpretations of the sages. The phrase "Al pi haTorah" means “by the word of the Torah,” but it also refers to the oral aspect of Torah interpretation. This verse is often quoted by the Jewish sages to support the idea that Rabbinic authority is not only legitimate but divinely mandated.
The Talmud (Shabbat 23a) says, "These are the decrees, laws, and teachings which G-d gave to Moses on Mount Sinai: both the Written Torah and the Oral Torah." This reflects the idea that the Oral Torah was given at Sinai and has been transmitted through the generations by the sages. Jewish Yeshua’s endorsement of the Pharisees’ teachings reflects his belief in the Sinaitic origin of the Oral Torah.
The Importance of Rabbinic Authority in Chassidic Thought
In Chassidic teachings, the authority of the sages to interpret and apply the Torah is seen as a manifestation of divine will. The Ba’al Shem Tov, the founder of Chassidut, taught that the Torah is a living document and that the sages in every generation are guided by divine wisdom to interpret it correctly. The role of the tzaddik (righteous leader) in Chassidut is often likened to the role of Moses—leading and guiding the people according to the Torah.
Rabbi Schneur Zalman of Liadi, the founder of Chabad Chassidut, emphasizes in his work Tanya that following the halachic rulings of the sages is a form of divine service. He teaches that when we follow the interpretations of the sages, we are connecting to the divine wisdom that flows through them, as they are the heirs to Moses’ authority.
Jewish Rabbi Yeshua’s teaching in Besorah al Pi haDerash — Mattityahu 23:2 aligns with this Chassidic perspective, as he acknowledges the spiritual authority of the Pharisees to interpret the Torah. Even if individual leaders may have flaws, the system of halachic authority is still divinely ordained, and the Torah must be followed as interpreted by the sages.
The Context of Onkelos - Babylonian Talmud (Tractate Gittin 57a)
Onkelos then went and raised Jesus (Jewish Yeshua the Nazarene) from the grave through necromancy. Onkelos said to him: Who is most important in that world where you are now? Jesus(Jewish Yeshua the Nazarene) said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them in this world? Jesus(Jewish Yeshua the Nazarene) said to him: Their welfare you shall seek, their misfortune you shall not seek, for anyone who touches them is regarded as if he were touching the apple of his eye (see Zechariah 2:12). Ref: https://www.sefaria.org/Gittin.57a.3?lang=en
Second Portrait: The Jesus of Esav–Edom — A Later Christian Construction Separated from Torah and Israel
The second is the figure later constructed by sections of Christianity-Esav/Edom: a Jesus detached from Israel, opposed to Torah, presented as the founder of a new gentile religion, and sometimes used to justify replacement theology, contempt for the Pharisees, rejection of Jewish law, and persecution of the Jewish people.
This interpretation allows for a distinction between the historical figure of Yeshua HaTzaddik—a righteous Jewish teacher—and the "Jesus" of Edom/Esav, a distorted figure whose teachings, according to Jewish tradition, led many away from the truth of the Torah.
The contrast between these figures highlights the cosmic struggle between the forces of light and darkness, with Esav (Edom) often representing the darker, material forces that stand in opposition to the spiritual mission of Jacob (Israel).
This ‘Jesus: Edom/Esav(Dark)’ is different from historical Jewish Rabbi, Yeshua(i.e Light of the Tzaddik Soul) and Jesus teaches his followers to worship himself as G-D, to abrogate G-D’s Law, to replace G-D’s Temple (House) and Israel, to spurn Israel’s Land and her mother, Jerusalem. It is this false ‘Jesus’ teachings (literally, ‘in the place of Messiah’), which we actually must deny.
In contrast, Edom/Esav(Dark) caused the Jews to be slain by the sword, their remnants to be scattered and humbled, the Torah to be altered, and the majority of the world to err and serve a g-d other than the L-rd.Nevertheless, the intent of the Creator of the world is not within the power of man to comprehend, for His ways are not our ways, nor are His thoughts, our thoughts.
Ultimately, all the deeds of Jewish Yeshua of Nazareth, will only serve to prepare the way for true Mashiach to come and the improvement of the entire world, motivating the nations to serve G-d together.
Rambam (Maimonides), in his Mishneh Torah, particularly in the section on the Laws of Kings and Messiah (Hilchot Melachim U'Milchamot 11:4), acknowledges the role of Jesus and Islam in preparing the world for the eventual Messianic era. Maimonides explains that despite the distortions and misunderstandings that arose later, these movements ultimately spread the knowledge of monotheism and certain Jewish concepts throughout the world, paving the way for the true Messiah.
Yaakov and Esav as Two Spiritual Orientations-The Dweller in Tents and the Man of the Field
For the purpose of this study, these two portraits may be compared symbolically to the Torah’s description of Yaakov and Esav:
“Esav was a man who understood hunting, a man of the field; but Yaakov was a wholehearted man, dwelling in tents.” — Genesis 25:27
Rashi, following Midrashic tradition, explains that Yaakov’s tents were the study halls of Shem and Ever. Yaakov represents the person whose identity is formed within the tents of Torah learning, covenantal continuity, and transmitted wisdom. (Sefaria)
1.Yaakov and Esav as Two Spiritual Orientations
The Torah does not merely describe the occupations of two brothers. Rabbinic interpretation views Yaakov and Esav as representing two contrasting orientations toward life.
Yaakov: The Dweller in the Tents
Yaakov is called:
אִישׁ תָּם יֹשֵׁב אֹהָלִים — Ish tam, yoshev ohalim
A wholehearted or integrated man dwelling in tents.
According to Rashi, these are tents of Torah study. Yaakov is formed through:
received instruction;
covenantal faithfulness;
disciplined study;
inward spiritual development;
responsibility for the future of Israel;
continuity with Avraham and Yitzchak.
Yaakov’s strength is not initially expressed through military or political power. His strength is the strength of the voice:
“The voice is the voice of Yaakov, but the hands are the hands of Esav.”
— Genesis 27:22
In the Jewish interpretive tradition, the “voice of Yaakov” becomes associated with prayer, Torah study, and spiritual testimony.
Esav: The Man of the Field
Esav is described as:
אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה — A man skilled in hunting, a man of the fiel.
Rashi interprets “knowing hunting” not only literally but morally: Esav knew how to deceive his father through religious language, presenting himself as scrupulous while concealing his true conduct. (Sefaria)
Esav therefore becomes, in later Jewish interpretation, an image of:
outward religious display without inward truth;
physical power separated from covenantal responsibility;
manipulation through sacred language;
the abandonment of the birthright for immediate gratification;
imperial culture that claims spiritual authority while acting violently.
The “Jewish Yeshua Ha Tzaddik” Portrait
The deep study from the Tikkun Brit Hadshah , Analyzing the Besorah books, argues that the book material emerged from a Jewish sectarian environment and cannot be understood correctly when separated from Hebrew Scripture and Torah study, Aramaic language, Second Temple history, Jewish geography, and the traditions of the sages.
Within the Besorah narratives, Jewish Yeshua is portrayed as:
circumcised on the eighth day;
raised by Torah-observant Jewish parents;
brought to the Temple;
attending pilgrimage festivals;
teaching in synagogues;
quoting Torah and the Prophets;
discussing Shabbat law;
wearing garments associated with tzitzit;
blessing bread;
affirming prayer, fasting, tzedakah, repentance, and judgment;
debating Pharisees, Sadducees, priests, and scribes;
using parables and interpretive forms found throughout Jewish tradition.
This portrait may be called, within the language of this project, Jewish Yeshua HaTzaddik of the Torah tents—not as a universally accepted rabbinic title, but as a designation for the Jewish teacher reconstructed through Torah context.
3. The “Esav-Christian Jesus” Portrait
The expression “Esav-Christian Jesus” should not be directed against every Christian or used as a condemnation of sincere individuals. It refers specifically to a theological construction that separates Jesus from his Jewish identity and transforms him into an opponent of the Torah and the Jewish people.
This later portrait commonly teaches that:
Torah was a failed legal system;
grace replaced the commandments;
the Church replaced Israel;
Pharisees represented Judaism as a whole;
Jewish observance was spiritually empty;
the covenant with Israel became obsolete;
the Oral Torah was merely human corruption;
Jerusalem and the Temple lost their enduring significance;
Jewish resistance to Christian doctrine represented rebellion against God.
This interpretive figure is no longer the Jewish teacher portrayed within the historical setting of Galilee and Judea. He becomes a representative of imperial theology.
4. The Garments of Esav and the Voice of Yaakov
The episode in which Yaakov wears Esav’s garments presents a complex pattern of identity, voice, and appearance.
Yitzchak hears Yaakov’s voice but touches hands covered to resemble Esav: “The voice is the voice of Yaakov, but the hands are the hands of Esav.”
This can serve as a metaphor for religious interpretation.
A theology may use:
the Hebrew Bible;
Jewish prophets;
the Psalms;
the covenantal language of Israel;
Jewish festivals;
messianic expectations;
the God of Avraham, Yitzchak, and Yaakov.
These constitute the “voice of Yaakov.”
Yet if that same theology produces coercion, persecution, forced conversion, antisemitism, replacement theology, or the humiliation of Israel, its “hands” resemble Esav.
The question is therefore not only: “Which Scriptures are quoted?”
The deeper question is: Does the interpretation produce the voice and deeds of Torah, or does it use sacred language to justify domination?
The sages repeatedly teach that religious speech must be tested by action. Shammai says:
“Make your Torah fixed; say little and do much.”
Similarly, Pirkei Avot teaches that study is not the essential end unless it produces action. A theology that speaks of love but generates contempt for Israel contradicts its own message.
5. The Birthright and the Covenant
Esav despised the birthright because he valued immediate physical satisfaction above covenantal responsibility.
The birthright represented more than privilege. It involved:
service;
responsibility;
inheritance;
transmission of the Abrahamic covenant;
obligation toward future generations.
The prophets repeatedly speak of Israel’s discipline, exile, repentance, restoration, and ultimate redemption. They do not describe Israel as permanently replaced by another people. Even severe prophetic rebuke exists within the covenant and calls Israel back to HaShem.
the people of Isra’el! They were made G-d’s children, the Sh’khinah has been with them, the covenants are theirs, likewise the giving of the Torah, the Temple service and the promises; 5 the Patriarchs are theirs; -Kehillah in Rome 9:4-5, Tikkun Brit HadShah
6. Torah Shebikhtav and Torah Shebe’al Peh
The central method of the proposed study is to read all four Besorah books narratives alongside the Written and Oral Torah.
Pirkei Avot begins:
“Moshe received Torah at Sinai and transmitted it to Yehoshua; Yehoshua to the elders; the elders to the prophets; and the prophets transmitted it to the Men of the Great Assembly.”
This text presents Torah not as an isolated written document but as a received and transmitted tradition. (Sefaria)
The Oral Torah includes:
legal interpretation;
received practice;
court procedure;
prayer customs;
blessings;
festival observance;
ritual purity;
ethical instruction;
scriptural interpretation;
communal rulings;
distinctions between biblical and rabbinic law.
Besorah(Gospel) Practice or Debate | Oral Torah Context |
Blessing before eating | Berakhot and Jewish blessing traditions |
Synagogue Torah reading | Public reading and interpretation |
Ritual handwashing | Netilat yadayim |
Shabbat healing disputes | Halakhic categories and pikuach nefesh |
Divorce controversy | Beit Hillel and Beit Shammai |
Vows and oaths | Tractates Nedarim and Shevuot |
Binding and loosing | Forbidding and permitting in halakhah |
Tzedakah | Rabbinic laws of charity and dignity |
Fasting | Communal and individual fast traditions |
Resurrection | Pharisaic and rabbinic belief |
Kingdom of Heaven | Malchut Shamayim |
Measure for measure | Middah keneged middah |
Repentance | Teshuvah |
Evil speech | Lashon hara and ona’at devarim |
Two or three witnesses | Torah judicial procedure |
7. A Line-by-Line Examination of the Four Besorah (Gospels)
A serious Tikkun Brit Hadashah study should not begin with later Church doctrine and force it into the Gospel text. It should examine each passage through a disciplined Jewish framework.
Stage 1: Establish the Text
Each verse should be compared across:
early Greek manuscripts;
Syriac and Aramaic traditions;
significant textual variants;
parallel passages in the other Gospels;
Semitic idioms underlying the Greek wording.
The goal is not to declare one manuscript tradition perfect, but to identify where translation may conceal Jewish meaning.
Stage 2: Identify the Jewish Setting
Each passage should ask:
Is the event in Galilee, Judea, Samaria, Jerusalem, or a gentile region?
Is it connected with the Temple, synagogue, home, marketplace, or wilderness?
Is it occurring during Pesach, Shavuot, Sukkot, Shabbat, or another appointed time?
Which Jewish group is involved—Pharisees, Sadducees, priests, scribes, disciples, Galileans, or Judean authorities?
Stage 3: Identify the Torah Source
Every saying or action should be tested against:
Torah;
Prophets;
Writings;
Targum;
Mishnah;
Tosefta;
Midrash Halakhah;
Midrash Aggadah;
Jerusalem and Babylonian Talmuds;
teachings associated with Hillel and Shammai;
Second Temple texts where relevant.
Stage 4: Determine the Type of Debate
Not every disagreement is a rejection of Torah.
The passage may represent:
a dispute between lenient and strict halakhic positions;
disagreement over biblical versus rabbinic status;
prophetic rebuke of hypocrisy;
conflict with corrupt political leadership;
criticism of Sadducean Temple administration;
internal Pharisaic debate;
a question of life-saving necessity;
a homiletical expansion rather than literal legal instruction.
Stage 5: Separate Peshat from Later Theology
Each verse should distinguish:
what the passage says in its literary context;
what it means within Jewish tradition;
how later Christianity interpreted it;
whether that later interpretation conflicts with Torah or historical context.
This prevents the interpreter from confusing a later doctrine with the original Jewish setting.
8. Besorah al Pi haPeshat — Markos : The Jewish Teacher in Action
Markos presents a direct and active narrative. Its teaching world includes:
synagogue worship;
Shabbat disputes;
purity;
healing;
exorcism;
parables;
the Shema;
love of HaShem and neighbour;
Temple discussions.
A Jewish reading of Markos should pay special attention to Aramaic expressions and to debates over Shabbat.
For example, the statement: “Shabbat was made for the human being, not the human being for Shabbat”.
Note: should not automatically be read as cancelling Shabbat.
Rabbinic tradition teaches a related principle: Shabbat is placed into Israel’s care, and the preservation of human life overrides Shabbat. The debate concerns the application and purpose of Shabbat, not its abolition.
9. Besorah al Pi haDerash — Mattityahu : Torah, Derash, and the Kingdom of Heaven
Mattityahu contains some of the strongest Torah-oriented language in the Besorah traditions:
not abolishing Torah or the Prophets;
the endurance of even the smallest element of Torah;
righteousness exceeding ordinary standards;
criticism of hypocrisy;
tzedakah, fasting, and prayer;
the language of the Kingdom of Heaven;
binding and loosing;
instruction connected to Moshe’s seat.
Mattityahu frequently applies Scripture through Jewish homiletical patterns rather than modern literal prediction. Mattityahu method used to derash and pesher, in which Scripture is applied interpretively to current events. Derash and pesher are two distinct methods of biblical exegesis (interpretation) rooted in ancient Jewish traditions
10. Besorah al Pi haRemez Lukas: Teshuvah, the Poor, and the Restoration of the Lost
Lukas emphasizes:
repentance;
prayer;
charity;
the poor;
the return of sinners;
lost sheep and lost coins;
meals;
forgiveness;
Jerusalem;
the activity of the Spirit.
These themes possess strong Jewish parallels. The lost sheep, for example, recalls Ezekiel 34, where HaShem condemns corrupt shepherds and promises to seek the lost sheep of Israel. The parable should therefore be read first within the prophetic restoration of Israel, not merely as an abstract universal story. The returning son similarly reflects the prophetic language of Israel as a rebellious child called to return to the Father.
11. Besorah al Pi haSod — Yochanan : Jewish Mysticism and the Danger of De-Judaizing the Text
Yochanan is often regarded as the Besorah that benefits most from being studied alongside the teachings of the Jewish sages, whose insights can help illuminate its symbolic, spiritual, and deeply Jewish dimensions.
However, the text is saturated with:
Pesach;
Sukkot;
Temple imagery;
purification;
Hebrew symbolism;
Moses;
manna;
shepherd imagery;
resurrection;
light and darkness;
wisdom and divine speech.
The Greek term often translated as “the Jews” may, according to context, refer more specifically to Judeans or particular Judean authorities. A faithful Tikkun reading should preserve the Jewish identity of the teacher, his disciples, and the dispute within Judea, while interpreting the text with fairness, historical sensitivity, and respect for the Jewish people as a whole..
12. The Test of the Messiah in Jewish Tradition
Judaism does not evaluate messianic claims solely through wonders, spiritual experiences, or reinterpretations of isolated verses.
Rambam states that a presumptive Messiah must be a Davidic king who:
studies Torah;
observes the mitzvot;
follows both the Written and Oral Torah;
strengthens Israel in Torah observance;
Rebuilding of Jerusalem temple
Ingathering of exiles
fights the necessary battles of HaShem.
Brings Peace to the Whole World
13. Rambam’s Complex View of Christianity
Rambam strongly rejects claims that annul Torah and criticizes teachings that led people away from its commandments. In Iggeret Teiman, he describes interpretations that resulted in Torah’s abolition as fundamentally destructive. (Sefaria)
Yet in Mishneh Torah, Rambam also presents a providential interpretation. He writes that human beings cannot fully comprehend the Creator’s plans and that Christianity and Islam helped spread knowledge of Messiah, Torah, and commandments throughout the world, preparing humanity for future universal recognition of truth. (Sefaria)
These two positions must be held together:
theological error must be identified;
historical providence may still operate through imperfect movements.
This prevents the study from becoming either uncritical acceptance or unrestrained hostility.
Gaddi Efrayim Notes
The expression “two versions of Yeshua” describes a struggle over interpretation.
One portrait remains within the tents of Yaakov: Torah, prayer, Shabbat, the Temple, the festivals, tzedakah, teshuvah, Jewish parables, and the authority of Israel’s sacred tradition.
The other portrait was carried into the field of Esav: imperial power, replacement theology, hostility toward the sages, contempt for Torah, and the claim that Israel’s inheritance had been transferred to another institution.
The true work of Tikkun Brit Hadashah is to bring close to the Torah FrameWork and the Sages Teachings according to the Jewish Halacha.
We must ask of every interpretation:
Does it honour HaShem’s absolute unity?
Does it uphold Torah?
Does it respect the Written and Oral Torah?
Does it honour Israel’s enduring covenant?
Does it call the nations away from idolatry?
Does it strengthen Jerusalem and the hope of redemption?
Does it produce humility, justice, mercy, and truth?
Or does it claim Israel’s garments while acting through the hands of Esav?
Yaakov’s voice is the voice of Torah, prayer, repentance, and covenantal faithfulness. Whenever sacred language is used to persecute Israel, abolish Torah, or claim Jewish inheritance without Jewish obligation, the voice may sound biblical, but the hands reveal another power.
The Jewish Yeshua Ha Tzaddik must therefore not be reconstructed according to the creeds of Rome, the politics of empire, or the hostility of later interpreters. Every bible reader must be examined within the world of Israel: through Hebrew language, Jewish geography, Second Temple history, Pharisaic debate, the teachings of Hillel and Shammai, the Mishnah, Midrash, Talmud, and the enduring authority of Torah.
This work must also proceed with humility. The Yaakov–Esav comparison is a symbolic interpretive tool, not an established teaching of confirmation.
Our purpose is not to replace one dogma with another. Our purpose is to separate:
the Jewish teacher from the later imperial image;
Torah debate from Torah abolition;
prophetic rebuke from antisemitism;
the gathering of Israel from replacement theology;
the worship of HaShem from the elevation of any human being into God.
Therefore, let the Four Besorah(Gospels) be opened again—not through the gates of Rome, but within the tents of Yaakov.
Let every line be examined through Torah and the sages. Let false interpretations be removed, let the honour of Israel be restored, and let the nations learn to serve the One God of Avraham, Yitzchak, and Yaakov in truth. The voice must once again become the voice of Yaakov.
In the wider Midrashic tradition, Yaakov’s voice came to symbolize the spiritual strength of Israel: Torah study, prayer, moral testimony, and dependence upon HaShem. Esav’s hands represent power expressed through physical force.
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