The Official Website of Kanay Chasidim -

  The Movement according to Biblical Judaism and NOT according to "Rabbinical"

  Judaism. Our goal and objective is to restore the powerful ancient ancestral

  faith of the prophets

   

HeShallGovern.com

[the people of the book] only the "Father" is the God of Israel and He is a spirit that is very holy and the most holiest of all existing spirits and all others serve Him. This SPIRIT, Yehowah, is the only eternal spirit, He never had a beginning point and He shall never have an end. This is why we don't accept the messiah as the God of Israel, because he simply isn't and the prophets NEVER taught this. So here are some proofs from the Jewish Bible [called the Tanach] that prove such matters:

I will simply quote some passages and then comment of them, Okay.

1. Deuteronomy 18:15-19

Yehowah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; According to all that thou desiredst of Yehowah  thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of Yehowah  my God, neither let me see this great fire any more, that I die not. And Yehowah  said unto me, They have well [spoken that] which they have spoken. I will raise them up a prophet from among their brethren, like unto thee [Moses], and will put My words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, [that] whosoever will not hearken unto My words which he shall speak in my name, I will require [it] of him.

Comment:

It is very clear in this passage that the prophet is not Yehowah, but is a servant like Moses and will simply utter the words of Yehowah, as a prophet, like Moses did. This passage also tells you that the prophet's words are not even his, but are from the One that sent him. This would be preposterous to say if this prophet were in fact the God of Israel "in the flesh." Likewise, this passages clearly says that this person must be an Israelite, by the fact that "of thy brethren" is used. But, notice that the words that are "put" in his "mouth" are only given to him after he has grown up for some time by the fact that it also says, "from the midst of thee." Meaning, whoever this person will be, he will be a common man before he is called out and chosen. The only thing we can know about him before that particular moment is that he will be righteous by having kept the Torah with integrity, because Yehowah does not make sinners into prophets, but those that are loving Him already by keeping His decrees and statutes. When it says, "and he shall speak unto them all that I shall command him," this clearly tells us he is not the God of Israel, but a mere servant, because the God of Israel does not obey anyone, rather He in the One that tells all to obey Him; we can see this is what this prophet must do as well. In other words, the prophet obeys Yehowah by direct communication, but the rest of the people shall obey Yehowah by the direction of this holy prophet, like they did with Moses. This is just one example that shows 'the prophet' is not the God of Israel.

2. Isaiah 53

[v.4] Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. [v.6] All we like sheep have gone astray; we have turned every one to his own way; and Yehowah hath laid on him the iniquity of us all. [v.10] Yet it pleased Yehowah to bruise him; He hath put [him] to grief: when Thou shalt make his soul an offering for sin... [v.11] ...by his knowledge shall My righteous servant justify many; for he shall bear their iniquities.

Comment:

This chapter has long been recognized as a messianic chapter among the Jewish people. This chapter is pretty "self explanatory" and "self evident" that the "righteous servant" is not Yehowah by any means, Likewise, it boldly claims that the "soul" of this "righteous servant" is his own independent soul, not being the God of Israel in any way. Thus, you can see that Jewish prophets NEVER taught that the "Jewish" messiah is also the God of Israel.

3. Psalm 16:10

For Thou wilt not leave my soul in the grave; neither wilt Thou suffer thine holy one to see corruption.

This has been viewed to be a messianic passage, as well. Here we can first see that David is talking about himself, then he speaks of the messiah and his resurrection from the dead. What David means by what he says concerning the messiah is that Yehowah will not allow His "holy one" to be in the grave so long that his flesh will start to rot. Thus, he will be resurrected soon after his death - though this particular passage does not tell how he dies. Nonetheless, it is clear in this passage that Yehowah is not the same person who is raised from the dead.

4. Psalm 118:22-23

The stone [which] the builders refused [rejected] is become the head [stone] of the corner. This is Yehowah's doing; it [is] marvelous in our eyes. 

Comment:

This passage is seen as a fulfilled prophecy in the life, death, resurrection and glorification of Jesus. It is to be understood in this manner:

a. The stone is the messiah or Jesus

b. The builders are the Jewish heads that teach the people of Israel the ways of Yehowah

   through the teachings of the prophets. In Jesus' day these people were the Pharisees,

   Scribes and Sadducees, in most part.

c. "refused" is seen as Jesus not being acknowledged by "the builders" as worthy stone,

   because of his teaching, let alone being acknowledged as the long foretold messiah, for

   they deemed him as an apostate. So much so did they deem him as an apostate that

   they ended up murdering him. Yet, as the verses say, this was Yehowah's doing and

   IT IS marvelous in our eyes!!

c. Yehowah is Yehowah, He is not a "builder," nor is He the "stone," thus proving once

   again that the messiah is not the God of Israel.

5. Proverbs 30:1-4

[v.1] The words of Agur the son of Jakeh, [even] the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal, [v.2] Surely I [am] more brutish than [any] man, and have not the understanding of a man. [v.3] I neither learned wisdom, nor have the knowledge of the holy ones. [v.4] Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what [is] His name, and what [is] His son's name, if thou canst tell?

Comment:

This section of scripture is pretty easy to understand. Agur, an apparent prophet, is speaking about Yehowah alone for the most part of verse 4, but then all of a sudden we find out that He actually has a son in this verse. It is clear by Agur's words that Yehowah and His son are totally separate individuals. Likewise, notice that there are only two people being talked about in verse 4, debunking the pagan Trinity notion. Furthermore, at the end of verse 3, Agur uses a plural word in Hebrew by saying "holy ones [Hebrew: Kedoshim = Ke-do-shi[ee]m]." I say this because if the "son" and his Father were together a singular god, the word would be the singular word "kodesh," not "kedoshim." The "-im" at the end of Hebrew words makes things plural in the Hebrew language, like "cherub and cherubim" or "seraph and seraphim."

 

6. Psalm 110

Starting with verse 4-6 of this Psalm, it reads, "Yehowah hath sworn, and will not repent, 'Thou [art] a priest forever after the order of Melchizedek.' The master/ruler [Hebrew: adon] at Thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound the heads over many countries."  

Comment:

As we can see, this set of verses are clearly talking about the moshiach, because the moshiach must be king over and of Jerusalem, like Melchizedek was. Yet, it has been prophecied that he will rule the entire earth [Daniel 2 and elsewhere]. In these verses we can see the messiah conquering the nations so that he can make them his. It is clear, very clear, that the one that Yehowah made the vow to is not Yehowah Himself. Thus, proving the messiah "of Israel" is not the God of Israel, but His greatest servant. Furthermore, we see that this 'adon' is at the right hand of Yehowah somehow, again pointing to the fact that he is not the God of Israel. Now to figure out "how" this adon is able to be on Yehowah's side, we must read verse 1 of this same Psalm. There it says, "Yehowah said to my [David talking] lord/master/teacher [adon], 'Sit yourself [down] at My right hand until I make your enemies your footstool." This this adon David is talking about was invited to sit next to the God of Israel.

As far as commentary goes, notice it says that this person will be a "priest" forever. What does this mean, since the moshiach must be of the tribe of Judah and not of Levi? In my opinion this is in the context of the other prophets, such as Samuel and Elijah who were not of the tribe of Levi either; yet, you see them making their own altars or fixing others and then conducting the whole entire sacrificial ritual or some of it [1 Sam ]. Likewise, Moses was neither a son of Aaron, but his brother, and only the High Priest was allowed to go into the Holy of Holies and just once a year in the seventh month, on the tenth day of the month, known as Yom Kippor; yet, Moses went in the Holy of Holies all of the time. Thus, in this context, the messiah would be a priest. But, not only in this manner, but also in this manner as well: if we were to use Isaiah 53 again, it says that the moshiach's very life would be surrendered over to death in order to fulfill verse 10 that says, "Thou shalt make his soul an offering for sin... " By saying this, Yehowah Himself used the body of His servant to make atonement for those turning to Him and yearning hence forth to keep His decrees and laws.

Keep in mind that Melchizedek, though a priest, was not a priest in the likes of Aaron, being the "high priest" among many. Now, even though Melchizedek was a king and the sole ultimate authoritative power over Salam, an Amorite city at the time when Abraham met him, his "priesthood" was still not based on the fact that Yehowah Himself ordained him. Rather, he was that way merely because he was Salem's king or supreme ruler and could do whatever he wanted. Aaron, on the other hand, was ordained by Yehowah Himself through His servant/prophet  Moses.

Again, it is clear that David's 'adon' [or master] and Yehowah are separate individuals and they both have their own chair or throne. Likewise, it is very clear that when David says "my adon" in "YHWH said to my adon...," in verse 1, David testifies that the moshiach is already a living being long before ever becoming his personal son somehow.

Now the only question David does not explain is "how" does the messiah get to heaven in the first place in order to 'sit' at Yehowah's right hand?

The answer to this question brings us to our next example...

7. Daniel 7:13-14

"I saw in the night visions, and, behold, [one] like the son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before Him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion [is] an everlasting dominion, which shall not pass away, and his kingdom [that] which shall not be destroyed."

Comment:

This passage is clearly speaking of the Jewish messiah, because only he has been promised to have a personal monarchy and kingdom that shall last forever. Yet, as you can see in these two verses the messiah goes to heaven like Enoch and Elijah did, yet on a cloud. When it says that the angels brought him, this human, before the God of Israel - called the Ancient of Days in this passage - it is abundantly clear that the son of man and the Ancient of Days are different individuals and people. This then gives us the answer "how" the moshiach is able to sit down on the right side of Yehowah on his own chair or throne. This proves once again that the prophets simply don't claim that Yehowah and the moshiach are some compound god; but they only claim that they are separate individuals and that Yehowah alone is the God of Israel, and the moshiach is His great and faithful servant. 

8. Daniel 2:34-35 & 44-45

Thou sawest till that a stone was cut out without hands, which smote the image upon his feet [that were] of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.... And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, [but] it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream [is] certain, and the interpretation thereof sure.

Comment:

These verses are actually a part of a great prophecy. Nonetheless, at the end of this great prophecy Daniel boldly mentions that "the stone" will conquer the "whole earth" by the help of the "God of Heaven." Thus, telling us that the "stone" and the "God of Heaven" are separate individuals. Which proves once again that the prophets of Israel NEVER mentioned that Yehowah and the "Jewish" messiah are some compound or unified god, but are in fact separate individuals.

The main reason why the Jewish people as a whole NEVER come to believe in the real man of history named Yehoshua ben Yosef is because mainstream so-called "Christian" preachers, apologists and laymen alike all teach the direct opposite of what the prophets of the Jewish Bible taught about their coming moshiach. For our God is not a pagan compound God and our messiah simply is NOT the God of Israel. Jesus never claimed to be our God, nor did his direct apostles.

There are many other things that these same so-called "Christians" teach that go against the teachings of the Jewish prophets, but I will leave those other topics for separate web pages on this website. Moreover, those other anti-Jewish and pagan teachings worsen matters when one trys to persuade Jewish people to acknowledge the "real" man of history as their long-awaited moshiach.

Thank you for visiting,

HeShallGovern.com

Continued from the Front Page...