Christian Roots of Rabbinic Judaism: How Jesus Shaped Jewish Traditions

the Christian Roots of the Jewish faith wait a minute I've always heard this completely the opposite so welcome to

another case for messiah and we are actually in our third episode looking at the ways in which Yeshua and the New

Testament directly influenced Rabin Judaism we started with the portion from the prophets read in the synagogue the

and we saw how that was influenced so we've seen that okay so what we actually read or don't read in the synagogues on

Saturdays directly influenced by the New Testament the oral law and it's being written down and its construction and

the presentation of AKA and the Passover the motivation behind it the mo directly influenced by Yeshua and the New

Testament these and now today we're going to be actually looking at the the ways in which uh the Aramaic transl

of the Torah right yep and and we said anas was directly influenced by the New Testament and we said that this series

we we're not it's not our saying we're basing it on Israeli Scholars and this scholar that that we we we we see now

his name gon statman again a religious Jewish scholar so none of this is some we're not presenting our ideas yep right

this is a series that these are Jewish Scholars that are looking at at the evidence and they're saying Jesus in the

New Testament influenced our faith yeah so statman is looking on the on at the enalos Aramaic translation and he's

starting to see things that uh that uh that will maybe uh maybe shock some of our viewers okay so let's just anos is

an Aramaic translation of the Torah just like the Torah had been translated into Greek hundreds of years

earlier right yeah but if you go go go to the next one and that's exactly what statman is saying what is he saying so

according to gon statman to understand the goal of onas or the translation called onos which is an Aramaic

translation used till this day we have to actually go back hundreds of years earlier right to the time when the Torah

was translated from Hebrew into Greek by Jews living in Alexandria so again I just want people to understand statman

an Israeli religious scholar teacher says in order to understand the motive and the structure of enalos the Aramaic

let's say Rabin translation of the Torah you have to go hundreds hundreds of years back to the Greek translation now

he's going to make his case but why would you have to go back to the Greek translation to understand the Aramaic

translation from the second century ad so let's see what's what's what's the what's how does he make his case so for

the sages of the oral law the interpret these passages in accordance with the oral law exactly because every

interpretation is also a commentary correct and if you have a literal interpretation and you don't and it

doesn't reflect your Traditions it limited your interpretation so so he says again statman right himself a

religious man said the the lxx limited by its translation the the yeah the Greek

transl limited the freedom that the Sage's head in interpreting the written Torah in supporting the AA law their

Traditions interesting yeah and that's what brought that's why he said that could be the cause for the rabbis to

reject wait wait you're saying that not me yeah okay so so Gutman is saying statman is that it was it was rejected

you know that that the that the subagent was rejected because it didn't support Alla but

but maybe but maybe go on let me just maybe it was rejected because it was just a bad translation of the Hebrew

Bible maybe it was just it was just a bad translation of of the Torah so that could be an argument maybe maybe it's

not maybe the Greek translation is a poor translation and we should reject it but that's not possible why is it not

possible because the talmud says it's an inspired translation now I want you this is the origin according to amazing what

you're about to read is a quote from the about the origin of the Greek translation so read it carefully and

slowly this is really important this is according to the talmud okay there was an incident involving king pamy of Egypt

who assembled 72 Elders from the sages of Israel from the sages of Israel the translators are the from the sages of

Israel and put them into 72 separate rooms and did not reveal to them for what purpose he assembled them so that

they would not coordinate their responses he entered and approached each and every one and said to each of them

write for me a translation of the Torah of Moses your teacher and now emphasize what you're about to read okay the Holy

One Blessed Be he which is God right placed wisdom in the heart of each and every one and they all agreed to one

common understanding in other words the talmud acknowledged confesses adits that this trans the Greek translation was

inspired by God what's really interesting about this portion from the talmud is it it reminds me a lot of the

letter to aristeus which is an which is actually an an ancient letter in Greek that was written as a way to try to

show uh how much the Jews of Alexandria and how much the Jewish people at the time when it when it was translated how

much they uh they regarded regard for the translation of the Torah into Greek this legend that it was translated by 72

different rabbis that they all had the exact same translation the point of this Legend right is to convince Jewish

people around the world that were reading the Greek hey this is a really good translation so obviously the the

talmud agrees that the septu a good translation so the bottom line we know that the rabbis didn't reject this

translation because it was poor no no but but they didn't reject it because it wasn't a good translation because the

tal admits it was inspired by God so why did they reject it and that's what statman wants to find out if they if the

rabbis didn't reject this translation because it was bad why did they reject it you know it's also really interesting

to kind of bolster the support of the sepan as a great translation so you've got the letter ofus M right you've got

you know from that's the SEC a letter from second temple period that was written by Jews you've got the talmud

right that that also says that this the seent a great translation but now you actually

have probably the preeminent World leading scholar of the septu and professor professor Emmanuel to he's

well regarded and he argues that the accuracy of the sepen far exceeds the Aramaic translation that the rabbis

later preferred over the septu so wait we have the the world number one expert says the septu agent the lxx is better

is literal is is a better translation than the Aramaic one and still we'll see that the rabbis prefer the Aramaic

translation and so statman basically argues here is that if you look at Enos the translation you can actually see

that the way that it's translated it's not a word for word translation it's a paraphrase and it's a paraphrase that

always reads back into the into the Torah the rinic traditions of the oral law now why is that because anos himself

was a convert to Rabin Judaism his teachers was were rabie rabi Joshua rabi elzar Rabbi AKA so you can expect that

his translation will will reflect the oral law so it's not a surprised yeah he was a student of the Ora law so anos is

not a literal translation of the Hebrew it's not no it's not at all you can say it's it's a commentary it's like the

living it's like the living Bible the message right okay it is a commentary that reads the Rabin trans Traditions

into the Hebrew Bible and so this statman is going to give us some examples remember statman is saying

that's a response to the Greek translation it's a response and we we didn't we didn't say why yet statman is

building his case but it's a response okay which is important to see because right now we're looking at the

Septuagint we haven't actually touched how the New Testament is brought into this picture exactly so now statman

gives a few examples to see how enalos IM better or put in oral Rabin traditions in the text of the Torah in

his Aramaic translation okay so there's a few if you can read a few examples sure so Genesis 9:6 whoever sheds the

blood of a man by man shall his blood be shed for God made man in his own image what does the ankos translation say

which is it's obviously not word for word he who spills the blood of a man through man shall his blood be spilled

by Witnesses according to the word of the judges that's not in the Hebrew text that that's not a leral but the rabbis

came with the how do you say in English the seven noites the the laws the seven Noah laws of Noah which are never to be

found in in in Genesis 9 but the rabbi said Noah the sons of Noah received seven laws and one of the laws they

received is to put judges and and and mishpat how do you say courts courts so Unos knowing the Rabin tradition put it

in the text interesting so this is not a literal translation it's not what the Hebrew says it's a it's an an

interpretation or a reading back of an extra theology into the text and this is why Professor Emmanuel to says the the

lxx the Greek translation much more literal and accurate because it doesn't add Traditions that are not in the text

it's trying to understand the Hebrew text exactly let's see another example okay so Genesis

125 and Abram took Sarah his wife and lot his brother's son and all their substance that they had gathered and the

souls that they had gotten in haran okay so the souls they've gotten in what is that okay what does that mean probably

it means they're servants right okay but here's anas's trans ation and Abram took Sarah his wife and lot his brother's son

and all the possessions which they possessed and the souls whom they had made subject to the law in haran IE

converts to Judaism converts by by the law the Torah so through the Torah Abram and there's a midrash that Abraham and

Sarah used to convert Gentiles into so-called rinic Judaism even in Genesis but this is long before Mount sin this

was long before the Tor was given but onos knowing that rabic tradition put it in the text amazing and by the way these

all examples are from Gideon statman we we didn't come up with this he he puts these examples and he keeps the best for

last okay well we we're getting there right so Genesis 25: 27 Jacob was a plain man right dwelling in tents tents

now what is a tent let's see so here's ancle translation Yakov was a wholesome man living in tents serving in the house

of study learning what does that refer to in the Yesa in the Greek in the Aramaic it

saysana is what we know today as the Yeshiva the place you study the AA law in other words Jacob was a rabbi a wise

disciple studying in the Yeshiva the AA law even though that God didn't give Israel the Commandments until Mount Si

and it just says it's a contrast between Isa esav and Jacob where was Isa in the tent Isa was a hunter field yeah a

hunter and Jacob was sitting in the tent so the rabbi is saying of course if he was sitting in the tent what could he do

he must studying the Ora law in the Yesa interesting okay Exodus 23: 19 that's a good one that's a big one okay as you

harvest your crops bring the very best of the of of the first harvest to the house of the Lord your God you must not

cook a young goat goat in its mother's milk a young goat in his mother's milk it repeats itself three times in the

Torah young goat mother's milk so UNCA says the beginning of the first fruits of your land must be brought to the

house of the sanctuary of the Lord your God you must not cook a young animal in the milk of its mother that is eat meat

with milk in the AR it literally says the arama not to mix meat and dairy not to

eat not to eat not to eat meat and dairy with milk this again where where do you where do you see meat in the Torah it

doesn't say meat it says a a a young goat not every meat so this becomes basically he's reading back the whole

tradition of the Jewish diet exactly a later tradition Jewish diet into into this passage it says cook and a young

goat and uncos is saying eat and meat just general meat you can't eat meat with milk interesting y Leviticus

19:34 The Foreigner residing among you must be treated as your native born love them as yourself for you were foreigners

in Egypt so this is that's the you that's what this is really important before you I want you to make it clear

to our viewers that the word foreigners in Hebrew appears here three times and it's always always the same route GE

three times Foreigner Foreigner native and Foreigner three times the same word in Hebrew in

Biblical Hebrew it just means foreigners G and anybody can be a g we we the Israelites were foreigners in Egypt

right I see but Gil comes to mean somebody who converts to Judaism that's what Unos does okay so as so Unos as one

of your native born settled ones he shall be considered by you the proelite who lives with you that is converts

among you and you shall love him as yourself for you were foreign residents strangers in the land of Egypt you see

what uncos did Even though in Hebrew it's the same root word sometimes he says proelite a convert and sometimes

Gentiles exactly if it's a gentile it must be a convert in other words Jews can't be G they can't be gim they can't

they understand the word g here to specifically mean a convert somebody who converts to Judaism and therefore it

can't be referring to Israel so he changes the word and on self is a convert to Rabin judism so you see now

he gives himself the the proof text for his conversion because it's in the Torah and Bible scholars are saying conversion

is never to be find to be found in the Torah not only in the Torah in the entire Hebrew Bible Every Woman Like

Joseph wives osnat yeah like Tora so osnat sounds I got to tell you it's funny that's a funny name from for

English speakers so ASAT ASAT yes the wife of Moses Rahab uh and Ruth Bible scholars

are saying they only joined Israel by faith and by marriage Never by conversion so conversion is a later

practice later practice anas reads it back into the pages of the Torah in order to support later Rabin Judaism

exactly and we said that statman um wants to keep the best example for for for for the for the final for

last okay so not only did anas respond to the subagent according to to stutman it seems that its translation right yep

was actually a response directly to the new test exctly so wait a minute hold on this is a bold statement what what what

statman is making now not only that that that uncos is putting his own his own the Rabin tradition that he learned

into the the biblical text now he's saying statman that there's an example of onos reacting to the New Testament

itself are you ready I'm ready let's see okay so here uh why no why why Uncle what stman how can you say that why do

you say that and what what and again stman builds his case slowly what does he say so he says the New Testament was

written in Greek and when its authors quoted the Tanakh they normally use the sepagan this caused the rabbis to move

away from the sepagan in favor of a new translation that reflects their tradition so now the cat is out of the

bag you say in English now start explain this expl this is really important stman is saying what the rabbis are noticing

that the the the followers of Yeshua the Jewish Disciples of Yeshua are using the Greek

translation is when they quote from the Bible they wrote the New Testament and when they quote they use the Greek

translation so the Reis the rabis can't use it anymore it's it's it's it it it became Christian the Greek translation

became Christian so here's here's let me try to let me try to wrap my arms around this again this is St so what ends up

happening is that the early followers of Yeshua the Jewish disciples Yeshua disciples there there there a lot of

them were speaking Greek and they were ministering to people that spoke Greek okay and so they're taking the Torah

which had been translated into Greek and then other scriptures old Hebrew Bible scriptures that had been translated into

Greek they're taking these passages which the rabbis themselves claims to be inspired by God okay and they're using

the the the Greek translation to prove that Yeshua is the Messiah and the the translation that they have in their

hands is very compatible with identifying Yeshua as the Messiah and the rabbis notice it so in in the eyes

of the rabbis the the septo agent the alexx became a a a Christian translation so what are they going to do they need

their own translation exactly a translation that proves the oral law because in their mind the Greek

translation proves the New Testament we need a new translation that would prove our traditions on this is mindboggling

so the the septu agent proves the New Testament exactly and again the talmud says that the septu was inspired by God

was inspired by God and so what the rabbis did they basically they have a translation that supports exactly the

tradition so here's the last example that statman brings okay and so here's what's really interesting so Deuteronomy

21:2 three okay his body this is just the HEB you know the translation of the Hebrew his body shall not remain

overnight on the tree but you shall surely bury him that day so that you do not defile the land which the Lord your

God is giving you as an inheritance for he who is hanged is a cursed of God yeah now hang tal tal tal in Hebrew is just

hanged hang hang on the tree you hang with a robe hang just hang on the tree T yes so what is an what did Uncle say now

read it slowly because this is again amazing do not leave his corpse overnight on the cross on on the cross

on the crucifix in in Aramaic it says on the cross it's it's clear it's SBA the cross but you are surely to bury him on

that day for a hanging corpse is an affront to God for he was crucified because he sinned before Hashem before

the Lord so do not defile your land that the Lord your God is giving you as a territory wait a minute so what's

happening here it seems like uncos knows that there Messianic Jews who who goes in Israel and say that Yeshua was

crucified for the sins of the nation and onos is saying no no no no no he was crucified for his sins now does that

remind you a prophecy from the Old Testament where the Jews will look and say we thought he was Cru we thought he

was was Cru he was killed for his sins yeah that's Isaiah 53 exactly which seems to be a a confirmation of of

Isaiah 53 and what did we show in earlier episode about about Isaiah 53 in the haara did do we read about it in in

the synagogue we don't read about it right because it was removed from the from the ha and uncos is saying he was

crucified because he sinned and this is this this this translation of anas is quite obviously referring to to Jesus

quite obviously why would he two times put the word cross he doesn't have to two times he put the word cross and he

emphasized he was crucified because he sinned amazing yeah and of course we know where he took it from right this

really the way that anas writes his translation it it looks as though it's a direct response to Jesus to Yeshua and

also to Paul's understanding of this verse as reference to the fact that Yeshua took

our sins exactly and what did Paul write in Galatians Galatians 3:13 the Messiah redeemed us from the curse of the law

the curses of Disobedience right by becoming a curse for us for it is for it is written a curse on everyone who is

hung on a tree exactly and and by the way put you see Paul is using hang on the tree hang literal meaning really

little translation of the Hebrew Uno says crucified on the tree so he's enalos is quite clearly responding to

Paul in Galatians 3 let's see how statman concludes his so so statman concludes by saying that the anolas

translation became the way of implementing of encouraging of aiding the implementation of the oral law into

the Jewish life but not only that the septu aent although it is endorsed in the talmud as being inspired by God it

was rejected by the SES because it was used in the New Testament to prove that Yeshua is the Messiah so the enalos

translation is intended it's the it's the replacement of the and by the way Rashi was dependent

heavily on enalos and many of rashi's commentary was made as as you can say as an apologetic or to protect his

community from so-called Christian interpretation of the Bible and Rashi himself used onos which is interesting

because he relied on a paraphrase even though Rashi tends to be understood as as as looking at the literal meaning but

obviously he he was not he was literal like uncas yeah it's really interesting y so let's let's conclude so we said

that Yeshua and the New Testament you know we talked about the the the Christian Roots

of the Jewish faith and so three things Yeshua and the New Testament influenced what is and what is not read from the

prophets and the synagogues even today into this day y Yeshua and the New Testament directly influen the

production of the writing down the the shape of incentive for the creation of the oral law right and Fin and then

finally Yeshua and the New Testament directly influence the translation of the Torah into Aramaic so much so that

statman says it's a reaction the Aramaic translation is a reaction to the Greek translation used by the New Testament

authors amazing let's summarize let's land the plane here Goan so number one um Professor Hanan elm's article shows

that the New Testament actually reflects a much more comprehensive reading a much more open reading to the prophets which

the later sages preferred to ignore particularly because the more of the prophets you

read the more it looks like Yeshua especially the passages used in the New Testament correct it also appears that

the New Testament is not a later development that was Bur from rinic Judaism Israeli Scholars are saying that

rinic Judaism and many of the Rabin Traditions were actually birthed and a response to the New Testament to

Messianic Judaism exactly anas which is revered today is not really a translation of the Torah

and that's again not us saying this is Gideon statman it's a paraphrase designed uh to prove the oral law the

proof text of the oral law right and finally we could say if we've looked at this

series you know we can say that yeshua's influence on the Jewish people is just as profoundly felt as his influence on

the rest of the world yeah and maybe we're waiting for the day that his influence in the Jewish people would be

more acknowledged right amen so we talk about uh Joseph right and you know the story of Joseph is

so so appropriate here and and and Joseph you know God called Joseph he gave him a task to rule over his

brothers the brothers didn't want him they rejected him even hated him hated him he was sold into slavery the

brothers were standing in front of Joseph one day he recognize he looked like a gentile he talked like a gentile

right he he they didn't recognize him but the beautiful Grand reveal when when Joseph was alone with his brothers and

he he he took off the Egyptian clothing and in in a beautiful Hebrew accent right he said I'm Joseph your brother

I'm Joseph your brother and there was a beautiful uh reunion and hugging and tears and that's the day that we wait

for and what we've seen in this series is that you know and you and I can say this as Jewish

people it's hard to run away from Yeshua because he's with us amen and one day as a people we're going to recognize him

amen amen