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A Way Forward


This manuscript draws from the accomplishments of generations of people.

We of Kol HaTor have profited from the extraordinary love

and dedication of those before us. The sages and rabbis often

think of themselves as midgets who stand on the shoulders of

the Giants of mind and soul that came before them. All of our

nation can be likened to an iceberg, both at the individual and

national level. What the world sees of an individual and us

the nation is only the small portion that emerges above the ice; the

the overwhelming greater portion is submerged just below the surface of the ocean’s deep waters!

We would like to acknowledge the Goan Eliahu of Vilna

(Dr. Kramer) zzal, Rav Dr. Yosef Dov Baer HaLevi Soleiveichik

zzal, HaRav Dr. Menachem Mendel Schneerson, HaRav

HaGoan Shlomo Zalman Orbach zzal, HaRav Mordecai

Sharabi zzal, Rav HaGoan Eliezer Menachem Mon Shach zzal,

Rav Moshe Besdin zzal, Rav Dovid Liphschitz zzal, HaRav

Avraham Shapira zzal, HaRav Mordecai Eliahu zzal, HaRav

Chaim Pinchas Sheinberg zzal, Rabbi Pinchas Pines zzal, a

student of the Chofetz Chaim, who I studied with when I was

16 years old, Rabbi Dr.S Rockoff zzal, Prof. Nechama Lebowitz

zzal, the pioneer researcher of Orthodox Judaism Yair Davidiy

shlita, Rabbi Meir Shuster shlita and many other greats who’s

teachings have aided us greatly.

Numerous friends have enabled and encouraged us over the

years with commitment, joy, wisdom, and enthusiasm! Their

input, friendship, and spiritual teamwork inspired me to reach this

stage and complete this book.

We are privileged to be in contact with these covenantal men

and women of faith and action, heroes and heroines; each in

their own right! They are precious, holy, valuable, brave searchers of truth.

As regards the final editing and compilation of this book, we

have been guided and assisted by several dear supporters. This

book also would not have seen the light were it not for our faithful band of financial supporters. We are greatly thankful for everyone’s dedicated support.

Author’s Message

Most of the contents of this work are taken from our great Jewish teachers throughout the ages, who, to use a Biblical description, are the ‘pillars of the earth’ (Job 9:6). Our Sages

Of blessed memory have studied and investigated the deep and ‘Mighty waters’ (Ex. 13:10).

This is in essence an objective commentary on the New Testament from a scholarly Rabbinic perspective of history, based on authentic Jewish Halachic Oral Torah interpretation.

Judaism does not have a “new” testament; neither acknowledges the “Christian New Testament”. We believe that we have the whole and only testament if that word is to be taken as the average person understands it. Testament, however, does not mean Torah, but rather covenant. In this case, where one understands testament to mean covenant, we would say there are many covenants.

The first covenant, which encompasses all of humanity, is made with the first conservationist, Noah. We are all, like it or not, sons and daughters of that covenant which is the bedrock of all morality and ethics. It is the ultimate common denominator - a status that unites rather than divides. It is a starting point, a place where Judah can trust, respect, and embrace all of humanity. If you research Noahide's thoughts as well as folk, you will only find friends of Judah! There are no anti-Semites, replacement theologists, missionaries, or haters of Oral Torah and Rabbis. Biblically speaking, Noahide awareness is equal to Righteous Gentile status.

In this review, we will reveal hidden Jewish Halachic elements in the NT. In other words, traditional Jewish teachings have survived the onslaught of all the ages but are unknown to, and rejected by the scholars, promoters, and theological interpreters of the New Testament.

We shall then also reveal and review the modern phenomenon of a masse return globally, to these Halachic Jewish tenets of faith by serious students of the New Testament throughout the world. Our review will show how this forms part of God’s Purpose for mankind.

There are many factions these days that seek accord with Jews and the Jewish Faith (like Christian Zionists, Hebraic Roots Restorers, Ephraimites, and re-identifying Lost Ten Tribes, to name but a few). If these people could only understand that they have a Noahide identity (as Righteous Gentiles) in common with Judah, it would effectively put everyone on the same page!

All the Jewish people (including the seculars) are the proud descendants of Noah and his family, who served and walked with G-d (Sotah 14a). We descend through the hereditary line of his son, the great Shem, and his descendants. Isaac, and later Jacob, studied in the Torah academy that Shem founded with Eber. (Targun Yonatan, Gen. 22:19).

From Shem descended the Hebrews and the Jewish people of today, The loving, concerned G-d of Creation was hardly known and hardly recognized in the world except by a precious few special, solitary righteous ones, like Enoch, Methuselah, Noah, Shem, and Eber.

We learn from the Talmud, Baba Basra 121b, that Methuselah saw (received knowledge from) Adam and passed it on to Shem, son of Noah. Shem thus saw Methuselah; Jacob saw Shem, Amram (Moses’s father) saw Jacob, Ahijah the Shilonite saw Amram, Pinchus (Elijah) saw Ahijah, etc. Thus, with just a handful of people, we have the history of humankind passed on in an ‘oral’ fashion by word of mouth and personal testimony.

There were no radio and television in those days, no printing presses, and no Internet. Travel between communities and nations was slow and burdensome. Info and knowledge were transmitted through the covenantal faith communities, with an ongoing student/teacher relationship.

The Hebrew Bible speaks of a future redeemed Israel after the Lost Tribes of Israel have returned from their worldwide exile, back to the Land of their forefathers, and reconciled and reunited with Judah (the Jews). The third Temple will have been rebuilt and a powerful commonwealth re-established, to rule with justice and love over the entire world in peace. At such a time a book such as this will be unnecessary, as would be any educational outreach activity, because; “… they shall all know Me” and “...they shall Teach no more each man, proclaiming, ‘Know the L-rd’”.

In speaking of this future Time with a New Covenant, Jeremiah does not use the term ‘a new Torah’! His description clearly defines a new Covenant with its purpose to strengthen the Torah, e.g. the same ‘old’ Torah! This is simply because everyone. will be extremely close to G-d

Jewish Secrets Hidden in the New Testament Author’s Message

The main topic of this book concerns the Christian Writings which have become known as “The New Testament”. To Christians, these Writings are the most important, often to the extent of the total exclusion and rejection of the ‘Jewish’ Bible, which they refer to as the ‘Old Testament’. Generally, these Writings are regarded and proclaimed by the Church as the ‘New Covenant’ which they claim the Jewish Prophets referred to.

Even amongst its most ardent readers of these Christian Writings, there rage great controversies, with some insisting on calling it “The Brit Chadasha” (Hebrew translation), “The New Covenant”, “The Gospel”, or “The Kingdom Message”.

For general usage and reference, the main figure of the Gospels who is generally called Jesus or Y’shuah, will be referred to in this publication as ‘the Nazarene’. This will hopefully be acceptable to the widely differing categories of readers of this book. The Christian New Testament Writings will be referred to by its abbreviated form, the NT, as opposed to the Jewish Tanach, referred to by Christians as the ‘Old Testament’ (OT).

Now consider carefully: No one, that is, not a single follower of the early Messianic congregations (followers of the Nazarene) thought for one minute that a new Torah (Bible) was being created in the NT. Over the years that followed their leader’s disappearance, a body of teachings began to be compiled. This eventually turned into a ‘new testament’ - not a new Torah (Bible).

Not a single student thought that his/her newly come Messiah was giving over a brand new Bible. What they did all believe, was that this teaching, over a very short period, had grown into an additional special agreement - an additional super contract, which entailed a fortifying of relationships.

Simply put, this was all about firming up a pre-existing bond! But not in any shape or form whatsoever did any student, nor the Nazarene himself, think even for one second, that a new Torah had been born. No new Torah had been given, ever! The NT, in their understanding, was simply ‘another’ covenant to enhance the bond with their Creator and His Messiah. To

them, it was in a way similar to a Parliament, a Congress, or a Senate passing a new law to be attached to the already exist￾ing constitution. For instance, the American Bill of Rights is in addition to the Constitution - not instead of it. Except the NT was not legislated or voted in, but moved within the body of Messianic believers. Only in 322 CE, at the Council of Nicea, did the Romans vote in an official NT against loyal opposition. Those who opposed the Roman Canon faced terrible persecution.

The purpose of this book is to reveal the original intentions and understanding of the early Messianic communities, based on the contents of the NT itself, in the context of Jewish Halachic reasoning.

Surprisingly, the NT writing style is much closer to that of the Jewish Mishnah than to the Tanach (Hebrew Bible) which was finalized some 500 years earlier. The Nazarene never visualized that he and his followers were going to move to replace the Torah, as most NT followers and interpreters claim.

They were only presenting its (Torah) teaching in a slightly different light. They were forming a new group seeking special closeness to G-d and His special teacher, the Nazarene. In other words, a new and special bond was formed with a new Jewish teacher. This is a common pattern in Judaism itself, as it reflects the special relationship between great teachers and their students.

In Judaism, we believe that the Torah is the ultimate constitution written by the Inspiration of G-d, which has various cove￾tenants within it. All followers of Messianic leaders, at that time, believed in the Torah constitution both in its Oral and Written dimensions. They proclaimed a new dimension in relationship, not a new constitution. The early Messianic congregation of the Nazarene did not have a written NT in any form or shape until at least 3 to 4 centuries later. Their guidance was the Torah and their understanding of their new special bond with the

Nazarene was defined in a code of oral transmission and statements, similar in some aspects to the Jewish “Rabbinic, Oral Torah” interpretations. It was not a new and radically different Bible and the early followers of the Nazarene never intended it in any way to replace the Torah or the Tanach (as general The Christian understanding of the NT turned out to do).“Scripture”, that time, referred to the Hebrew Bible (called the ‘Old Testament’ by Christians today) with its Jewish oral understandings and explanations. It is noteworthy, that every time the NT refers to ‘The Scriptures’, it refers to this Hebrew Bible – the Tanach.

The book of Timothy, in the NT, states that “the Scriptures are divine.” At the time of writing, the author was referring to the Hebrew Scriptures which were around. Only the Hebrew Bible (the Tanach) was scripted, written down, and organized into a body of Scriptures. NT teachings were still orally conveyed and it was just starting to be written down here and there. It was far from yet being organized into a specific body of writings that could be properly referenced.

The Halachic aspects of the Gospels, as we will soon present in this book, are observed from an advanced Jewish perspective. This should serve as a sobering call, especially to

those who are so convinced of their Hebraic (Jewish) Roots which they are restoring in their lives these days. Why would a school of thought like Judaism, which rejects the authenticity of the Gospels and their main figure, the Nazarene, recognize and acknowledge the strong Halachic Jewish foundations of the Gospels (as is done in this book) if they did not occur in these writings? This may be a serious challenge for all who view their traditional concepts as the basis on which ultimate Redemption (Return and Reconciliation) should take place. This Rabbinic perspective is based solely on the contents and the historical context of the Gospels, without any theological acknowledgment of their authenticity. We see it as a collection of

Jewish Messianic literature was written by hopeful Jews who, to our mind, were mistaken. To the Jews, the long-awaited and hoped-for Messiah just never showed up to redeem his fellow Jews in Second Temple times. Islam and Bahai also have strong Hebrew roots. However, this does not mean that we should accept those writings as having any divine stamp on them, even though they can serve to elevate humanity and move it somewhat closer to true concepts.

Both claim that their leaders were also our hoped-for Messiah. We beg to differ even though when taken out of context, their ‘proofs’ sound very convincing. For the Jews there always were and remain today, the assurance of Redemption. It is just that things failed back then and none of the possibilities worked out, e.g. in the case of the Bar Kochva revolt.

There were over 50 Messiahs that missed the mark after the Second Temple’s destruction and many more Messianic sects and groups made their appearance before that time.

Jewish Secrets Hidden in the New Testament Author’s Message g e

xxii xxiii

It is the onus of each individual to decide to what extent he/she will work for and aid ultimate Reconciliation, thereby establishing peace in Zion. It is in this spirit, that the observations in this book are being published and not to prove or dispute the the existence or not of the contentious issue of a specific Messiah or non-Messiah.

The author, with an Orthodox Rabbinic ordination, distances himself firmly from Christian theology and Christian Messianic positions. The author’s commentary in this publication should in no way be interpreted as an acceptance of Christian doctrines or as a personal acknowledgment of Christian Messianic positions.

Jewish scholarship believes that there was no historical Jewish Messiah. They assert that many of the Gospel accounts were simply confirmations of reports of various Messianic leaders of small cults and sects. Historians of that era did not specifically mention the Nazarene. The Catholic Church deliberately inserted events regarding the Nazarene into Josephus’s writings (e.g. Wm. LaSor on the Prof. Winston edition of Josephus,

Emil Schurer, “A History of the Jewish People in the Time of Jesus,”

N.Y.,1961 pages 211 – 214). The references in the Talmud also do not refer to the exact personage of NT writings. They are over 100 years too early and have such things as the fellow worship￾ing a Rock with only 5 students. See Shmuel Levine ‘s “You

Take Jesus I’ll Take G-d”, pages 18- 21. Other Rabbinic references are also much later than the Christian time frame, they do not refer to the specific NT figure but reflect the many influences that were around and contributed to what became Christianity.

Please also check out the ‘canonization of the NT’ in Catholic and Protestant sources to better understand why Jews would view these writings as highly unreliable for themselves. There is considerable evidence that there were hundreds of

Messianic leaders, some contributing to a weakening of respect for Oral Torah, at the end of the second Temple period. The Nazarene is considered by the author and many others as a composite creation of the spiritual and Messianic activity of many groups active at that time.

We could cite an encyclopedia of sources for the above remarks. We could bring a host of academic books and periodicals and scores of research papers. However, we are not here to pick a fight or to destroy other people’s faith. Only learning in the loving light of G-d will help the Reconciliation process, not endless disputation or fighting.

The Talmud cries out to foster behavior and attitudes that pave the way for avoiding enmity, hate, and violence on the one hand and for promoting co-existence, peace, and friendly relationships on the other hand. Chazal (an acronym which in Hebrew means ‘the Sages of blessed memory’), never tired of pointing out the verse in Proverbs 3:18, “The Torah’s ways are ways of pleasantness and all its paths are paths of peace”. The Mishnah in Avos comes to mind as well, Hillel says: “Be of the students of Aaron (brother of Moses), loving peace, pursuing peace, loving your fellow creatures and drawing them nearer to Torah.” As our Midrash Tanchuma, Deut. 3, says;

“HaShem gave the Torah to Israel so that all the nations will

benefit from it.”

The intent of this encounter is one of rather agreeing to disagree and to move on with learning Truth, service (prayer and sacrifice), and the active practice of loving-kindness. Through learn￾ing Torah with an open and receptive mind, everyone will come to see the light that is appropriate and that will bring healing.

Kosher than what most of the recognized Messianic Hebrew Roots Restoration scholars themselves generally affirm today. In other there is ‘kosher’ wisdom within what has become a general ‘non-kosher’ package.

I would like to say a few words directed at some important folk of Judah who may be concerned about the risks involved for them, of such dialogue as is unfolding here through the topic of this book. Some people cite the Rav z’zal (Rav here means: Rabbi Soloveitchik; z’zal means; ‘may the memory of the righteous be a Blessing’) to nullify this entire discussion. So please allow me to clarify the issue. Rav Yosef Dov Bare HaLevi Soloveichik (a giant of Torah) most certainly did approve of and bless joint efforts with non-Jews for the good of the general community.

He did not approve of ordinary inter-faith conferences which he disdained and viewed with suspicion. He worried that the Jewish representatives would be overwhelmed and be induced in the name of ecumenicalism. He was concerned that Jews may then compromise Torah and offend their hosts with various demands, which even if partially met, might force some kind of reciprocal compromise on the part of the Jewish representatives.

His words were not put into regular terminology of a legal decision but were left somewhat open, thus reflecting the complex nature of the topic. Perhaps to allow those who could properly conduct dialogue, to do so, whilst at the same time leaving the vast majority, who might feel highly uncomfortable, not to have to deal with the confrontation (The Edah Journal, 4;2. Prof. Reuven Kimelman's “Jewish-Christian Relations”,

Kislev 5765, Daniel Rynhold, “The Philosophical Foundations

As we pursue this path of reconciliation, we will all gradually come to higher levels of faith, wisdom, and understanding. We can all trust in G-d to work it all out for all those who are sincerely searching for His presence, peace, and proximity.

The conclusions presented in this publication represent, in a significant manner, orthodox Jewish scholarship. They present an impartial review of the contents of the Christian New Testament (NT), from the historical, theological, and religious perspectives of Orthodox Rabbinic Judaism. As such, they will give those who believe in the authenticity of the NT, and the Messiah which it represents, an astonishing and enlightening new perspective in line with the well-established principles of the Creator, G-d of Israel. This new understanding should serve to mold them more firmly into the Divine purpose for mankind, e.g. to become part of the supreme and eternal Kingdom of G-d, which is the reunited Kingdom of Israel on earth, which will rule over the nations in righteousness and loving-kindness.

The message of this book should also serve to provide confirmation of the current trend of an amazing phenomenon: the turning towards Judaism and Jewish religious principles by thousands of non-Jews. People from around the world are in search of, and discovering what they regard to be their “Hebrew Roots”. This path will lead them to the authentic Truth of the ancient Paths that emerge from the Torah.

On the Jewish reader side, this commentary should confirm that the correct interpretation of the Gospels which underlie the Christian faith, as viewed from a Jewish historic and Torah perspective, is not as “non-kosher” as we Jews thought it to be. In fact, this suggests that the Gospels are even more Halachically of Rav Soloveitchik’s Critique of Interfaith Dialogue”, Harvard

Theological Review 96,03, pp.100 -20).

However, Rav Soloveichik did indeed bless heartily any efforts directed at saving lost assimilated Jews within Christian communities. This, by necessity, demands dialogue and debate, as does knowing what to answer in theological encounters.

In addition, when it comes to informing Gentiles who sincerely have serious questions against Jews and Judaism, it is a Mitzvah to try and enlighten them. All of the above, he helped and encouraged. Certainly, the general movement of Christianity has definitely moved G-d’s agenda forward in educating the world.

The Rambam rules that Jews may teach the Torah to Christians because they accept the divinity of the Torah in order to correct misunderstandings (Responsa 149). In addition to this, many thousands are sincerely interested in conversion and/or the ancient path of the laws of Noah. We need to work hard to teach and reach out with the basic message of justice, kindness, and knowledge of a G-d who cares and loves all of humanity.

(Sifra Lev. 22:32; Isaiah 2:3; Psalms 96:3 - 10; Mishneh Torah

Laws of Kings 8:10; 1 Kings 8:41-43; Isaiah 56:1-8; Pesachim

87b; Berachot 54b; Yad, Laws of Kings 12:4 - 5 etc.).

May the re-awakening that the message of this book will hopefully kindle in its readers, serve to bring an awareness of the true requirements of G-d for those who aspire to become prospective citizens of His Kingdom. May it lead its readers to the true sources of interpretation of these divine requirements in order to unshackle them from the distortions that have crept in as a result of Roman pagan control and its impact on Gospel texts, thereby freeing the sincere searcher to move upwards and onwards.

Recognition of their Hebrew roots will accomplish many good things for those millions of non-Jews who are today drawn to Torah and Jewish Faith principles:

•              Firstly, it will neutralize tremendous hatred against Jews and Judaism by NT believers. They will begin to appreciate that we are the authorized custodians and management sitting in the seat of the congregation and the heritage of Jacob (Deut. 33:3-5) and that our sages, mothers, and fathers go back to Moses (Deut. 17; Deut. 32:7 -14; Deut. 31:28; etc.).

•              It will show that there is no need to missionize the Jewish people – as many of these new non-Jewish Zionists have already come to understand.

•              Thirdly, it will prove the existence, vitality, and wonderful necessity of Oral Torah. Along with this realization, they will comprehend that the leadership, Rabbis, and Scribes, have much Biblical authority to protect the Torah with fences of love and care (i.e. Lev.18:30). They do preventive care, saving us from falling or contracting spiritual illness. We learn this right from the Written Torah. For example, we are told not only NOT to do deviant immoral things, but to keep far from it (Lev. 18:6).

Likewise only not to lie, but to keep far from falsehood (Ex. 23:7). Keeping far away is the institution of protective fencing and prohibition to avoid the fall into grave transgression!

The Nasserite is essentially forbidden from wine, yet the Torah, as a fence, forbids wine products as well. The Torah forbids false weights in measuring (Lev. 19:35) but goes further, adding protective degrees forbidding even having false liquids or solid weights in pockets (Deut.25).

Hebraic Roots Restorers will discover that the never-ending accusations against Rabbis and Oral Torah were all unfounded and simply part of a massive spiritual warfare against the Eternal Truth which had been Divinely entrusted to Judah (refer our Mechoqeck reading in

Chapter 16).

They will come to realize that our sages are the cream of the cream, spiritual giants of mind and soul, products of our eternal heritage and Covenantal action since Sinai and before!

•              Fourthly, it will connect people to the authentic mindset of the apostles of the Nazarene and enhance an understanding of the true Gospel Message which, as we will show in-depth later in this discussion, originally was and now has become again an outreach to the lost sheep of the House of Israel (the Lost Ten Tribes), not Judah. It was an attempt to reconnect lost, turned Gentile Hebrews (Yevamos 17).

•               People will realize that Scripture speaks of two Houses of G-d’s people (the divided and separated Houses of Judah and Israel) and their ultimate reunification - when the long-awaited Redemption of the Kingdom of the G-d of Israel will become established in a world of peace, justice, and love. Religious Jewish people pray many times a day for the Restoration of the Twelve Tribes. Christians, even though not fully realizing that the Kingdom refers to the restored 12-Tribed Hebrew nation, are also praying for “the Coming of His Kingdom” in “The Lord’s Prayer”. May all these prayers be answered in Compassion.

1 Chronicles 16:8, “Sing to Him, make music to Him, speak of all His wonders. Glory in His Holy Name, be joyous of heart, you who seek HaShem.” May you be blessed in your search for HaShem, His Might, and Presence ‘inwardness’ that it should always be with a glad and joyous heart.

Psalm 100. “Serve G-d with joy; come before Him with joyous song.”

Psalm 36:8, “May they be sated from the abundance of Your House [also the re-united 2 Houses]; and may You give them to drink from the stream of Your delights. For with You is a Source of Life, by Your Light, we shall see Light.”

Psalm 20, “May He grant you your heart’s desire and fulfill your every plan. May we sing for joy at your Salvation, and raise our banner in the Name of our G-d. May HaShem fulfill all your requests.”B’Ezrat HaShem! (With the Help of G-d!)


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