Page created: Sept. 19, 2024

Refuting Rabbi Pinchas Taylor on Jesus and the Messiah
Widerlegung von Rabbi Pinchas Taylor über Jesus und den Messias

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• Video “Rabbi Says what NO ONE else will about Jesus and the Messiah”
• Response Th.Mäder | Stellungnahme Th.Mäder
• Response Rey Luque on Facebook: Reassessing What We Know of the Nazarene

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Published Sept. 13, 2024

Video “Rabbi Says what NO ONE else will about Jesus and the Messiah” (6:30):

Watch on YouTube: Click here ↗
Description copied from YouTube: Rabbi Pinchas Taylor Explains why Jews Reject the founder of Christianity J*sus as the Messiah.

Unedited English (auto-generated) Transcript, copied from YouTube, including time stamps:
0:00 the founder of Christianity if you could / 0:02 think of one person in our history who / 0:07 either himself aspired to be Messiah or / 0:11 that people perhaps / thought was would be / 0:14 the founder of Christianity now I just / 0:17 want to briefly touch on why he / 0:19 / definitely is not and definitely was not / 0:22 okay we’re not going to go verse and / 0:24 chapter that’s not the point of / 0:25 tonight’s talk but just almost / 0:28 parenthetically why Jew did not and / 0:31 continue not to and never will / 0:34 accept um the founder of Christianity as / 0:38 our Messiah as the / 0:41 Messiah / 0:44 um number one he wasn’t a / 0:48 / prophet okay the in the laws of Prophecy / 0:51 in order for prophecy to / 0:54 function the the prophecy can only / 0:57 function when the Holy Land is inhabited / 1:00 by a majority of world / 1:02 jewry so prophecy can only exist when / 1:05 the most most of Jews in the world are / 1:07 living in the land of Israel now the / 1:09 time of Ezra which is 300 BCE the / 1:13 majority of the Jewish people refused to / 1:16 move from Babylon back to / 1:19 Israel so prophecy ended with the / 1:23 passing of the last prophets of that / 1:25 time kagi zakari and Mali that was the / 1:28 end of Prophecy over 300 years before / 1:32 the founding founder of Christianity was / 1:34 even born so he wasn’t a prophet that’s / 1:37 for sure Messiah has to be a prophet he / 1:39 wasn’t a prophet that’s fair / 1:42 enough number number two you have to be / 1:44 descendant of King David well according / 1:47 to them he has no father right his / 1:49 father is uh God right virgin birth so / 1:53 if he has no father he has no way to / 1:55 transfer that / 1:56 lineage so okay so he has no father he’s / 2:00 not a descendant of King David even if / 2:01 you want to say okay let’s say let’s / 2:03 take Joseph adopted father all right / 2:05 let’s say theoretically we’ll take we’ll / 2:07 take his lineage / 2:09 well / 2:13 Matthew one of the gospels so he / 2:15 elaborates at the beginning right at the / 2:17 beginning of the book um about the / 2:20 genealogy of the founder of Christianity / 2:23 and one of the one of the people that / 2:25 are mentioned it’s a king / 2:28 jonia uh who in in the book of yahu of / 2:33 Jeremiah was cursed that none of his / 2:36 descendants could ever sit as king upon / 2:38 uh the Throne of David so even if you / 2:40 want to count the adopted Father Joseph / 2:44 um wouldn’t work because his uh his / 2:48 lineage back in the day was was cursed / 2:51 that no none of his descendants would / 2:52 ever sit on David’s Throne okay in / 2:55 multiple times throughout the gospels uh / 2:58 he’s mentioned as breaking the / 3:00 Commandments right or saying that / 3:02 they’re not applicable all throughout / 3:04 John and John he violates the Sabbath / 3:06 the Pharisees say he doesn’t observe the / 3:08 sabbath they get upset um and the main / 3:11 prophecy fulfillment that they claim / 3:13 that he uh had the Virgin birth / 3:17 crucifixion suffering servant that they / 3:19 mention in Isaiah are all either / 3:22 mistranslations or just Corruptions of / 3:26 actual prophecies that were never meant / 3:28 as Messianic prophecies / 3:30 you know I may have mentioned the story / 3:32 before or the sort of analogy that / 3:35 that’s given is / 3:37 that there’s a there’s a story of a guy / 3:40 who’s who’s walking in the woods and he / 3:42 sees you know on One / 3:46 Tree a an arrow and it’s directly / 3:49 through a bullseye wow it must be an / 3:52 amazing Archer and he goes a bit more / 3:55 through the forest and he sees on / 3:56 another tree Bullseye right AR Road / 4:00 directly through the middle and again a / 4:02 few more feet walks another 100 yards / 4:04 sees / 4:05 another Bullseye thinks wow this this / 4:08 Archer must be incredible he comes to a / 4:10 clearing in open area and he sees the / 4:12 Archer he sees the Archer actually like / 4:14 winding up his / 4:16 bow and he says to him how in the world / 4:21 did you nail it every single time he / 4:24 said very simple I wind up my bow I hit / 4:27 the tree and I draw the bullseye around / 4:29 it / 4:32 and many of their of the quote unquote / 4:34 prophecy / 4:36 fulfillment that has come about in their / 4:38 scripture that they elaborate on their / 4:40 scripture were never meant as Messianic / 4:44 prophecies they shoot an arrow like okay / 4:46 this happened so then they look back / 4:48 backtrack it in what they call the Old / 4:50 Testament and find where it was / 4:52 fulfilled where where this were this / 4:54 figure was was fulfilling a prophecy / 4:57 that was prophesized from ancient days / 4:59 meanwhile that was never even meant as a / 5:01 prophecy that was never even theiah not / 5:04 even talking about it it’s talking about / 5:06 a completely different / 5:09 topic so those are those are some of the / 5:12 key reason again we’re not going to go / 5:14 chapter and verse it’s not the point / 5:15 just parenthetically to know and plus / 5:19 the major things that Messiah will bring / 5:21 what’s the major thing you ask a Jew if / 5:23 you look it through our tradition very / 5:24 cursory look what’s the major things / 5:27 that Messiah is going to bring / 5:29 rebuilding temple in gather the Exiles / 5:33 and bring World / 5:34 Peace what happened after this / 5:36 individual died the exact opposite the / 5:39 temple was destroyed the Jewish people / 5:41 were / 5:43 exiled and perhaps no person in history / 5:48 has more Jewish blood on their hands / 5:50 than this individual whether that’s what / 5:52 he intended or not the point / 5:55 is that a a a large a large segment V/ 5:59 semitism the last 2,000 years has been / 6:01 done in his name again I’m not / 6:03 necessarily saying that he wanted it or / 6:05 that the people who did it were really / 6:07 uh following in his name but / 6:11 nonetheless there’s been uh far from / 6:14 World Peace coming about from from this / 6:16 particular / 6:18 figure so the exact opposite of / 6:20 everything that we’re looking for / 6:21 messiah he / 6:23 fulfilled he fulfilled the exact / 6:25 opposite of what we’re Looking / 6:27 for that’s why he’s not accepted and he / 6:29 won’t be accepted

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Response Th.Mäder | Stellungnahme Th.Mäder

• (0:04) Jesus, the founder of Christianity?? Yeshua (Jesus) never founded Christianity, he never founded a new religion! It was in the 2nd and 3rd century CE when Christianity was introduced by Rome.
  Jesus, der Gründer des Christentums?? Jeschua (Jesus) gründete NIE das Christentum, er gründete überhaupt keine neue Religion. Das Christentum wurde erst im 2. und 3. Jhdt. n.Chr. durch Rom gegründet.
• (0:48) Jesus was not a prophet?? Of course Yeshua (Jesus) was a prophet! One very clear prophecy is described in Mt.24:2, where Yeshua talks about the coming destruction of the (Second) Temple: “Do you see all these things?” he asked. “Truly I tell you, not one stone here will be left on another; every one will be thrown down.”
  Jesus war kein Prophet?? Natürlich war Jeschua (Jesus) ein Prophet! Ein markantes Beispiel ist die Stelle, in welcher er die Zerstörung des (Zweiten) Tempels vorhersagt (Mt.24,2): Er aber antwortete und sprach zu ihnen: Seht ihr nicht das alles? Wahrlich, ich sage euch: Es wird hier nicht ein Stein auf dem andern bleiben, der nicht zerbrochen werde.
• (1:40) Jesus is not a descendant of King David?? Of course Yeshua (Jesus) is a descendant of King David, Jesus’ biological father is from the line of David
  Note that Christianity is wrong with the genealogy of Yeshua; both the gospel of Matthew as well as the gospel of Luke are about the genealogy of Yosef (see here ↗).
  Christianity is also wrong with the Virgin Birth. Nether Yeshua himself nor the apostles ever mention a virgin birth.
  Jesus ist kein Nachkomme von König David?? Natürlich ist Jeschua (Jesus) ein Nachkomme des Königs David; Jesu’ biologischer Vater ist Josef aus der Linie von David. Das Christentum stellt den Stammbaum Jesu’ falsch dar. Sowohl das Matthäus- als auch das Lukasevangelium listen den Stammbaum Jesu via Josef auf, d.h. Lukas zählt nicht den Stammbaum von Maria, sondern ebenfalls von Josef auf.
  Das Christentum liegt ebenfalls falsch mit der Jungferngeburt. Weder Jeschua selber noch die Apostel erwähnen sie je.
  
• (3:00)Jesus was breaking the Torah?? Yeshua (Jesus) never broke or violated the Torah. He lived the Torah and he was the “walking” Torah.
  Jesus hat die Tora gebrochen?? Jeschua (Jesus) hat die Tora NIE gebrochen (übertreten), auch hat er sie nicht abgeschafft. Er war die lebendige Tora, die “wandelnde” Tora.
• Nobody had more Jewish blood in their hands like Jesus?? How ridiculous! On the other hand we have to admit that Christianity has too much Jewish blood in their hands.
  Niemand hat mehr Blut an den Händen als Jesus?? Wie lächerlich! Andrerseits muss man gestehen, dass das Christentum zu viel jüdisches Blut an den Händen hat.

Conclusion: Pinchas Taylor has scored a huge own goal with this video and disqualified himself.
Fazit: Mit diesem Video hat Pinchas Taylor ein riesiges Eigentor geschossen und sich selber disqualifiziert.

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Response Rey Luque on Facebook
Source: Reassessing What We Know of the Nazarene
Text copied:
Quote
Reassessing What We Know of the Nazarene
(My take on the traditional Jewish view of Yeshua).
Has the Jewish community, particularly its religious establishment, been too quick to dismiss Yeshua of Nazareth as a holy Jew / a tzadik, prophet or even a Messianic figure within Judaism? The widespread rejection of Yeshua seems largely shaped by polemical attitudes that developed in response to the historical abuses committed against Jews in the name of Christianity. Yet, Yeshua himself never advocated for these actions, nor did he found or adhere to what would later become Christianity or its doctrines. He lived and taught as a Jew, not a Christian.
Given this, a number of prominent Jewish scholars and rabbis, including Rabbi Yaakov Emden, Pinchas Lapide, David Flusser, Shmuel Safrai, Rabbi Harvey Falk, Rabbi Shmuley Boteach and others, have reassessed and taken a closer look at the historical Yeshua within his Jewish context. They argue that Yeshua’s teachings were deeply embedded within first-century Jewish traditions, particularly like those of the Hasidim haRishonim and Pharisees. Despite this, no comprehensive re-evaluation has been undertaken by mainstream Judaism, and the centuries-old rejection has been passed down unquestioned.
Is this approach an injustice to the historical Yeshua? Are we not falling into anachronistic traps by retroactively projecting modern understandings of Judaism onto a time when the landscape of Jewish thought was more fluid? And can Yeshua truly be understood apart from the prism of Christianity, which developed independently of his original mission and teachings? These are critical questions that call for a thoughtful and informed reassessment of Yeshua’s place within Judaism.
Breaking down the Barriers
Evaluating whether Rabbi Yeshua (Jesus) ben Yosef could be considered a prophet from a purely Jewish perspective, based on what we know about “Nevuah” (prophecy) and the historical context, requires a careful analysis. This approach sets aside Christian theological perspectives and focuses strictly on Jewish criteria for prophecy and the known facts about Yeshua in his time.

1. What is Prophecy (Nevuah)?
In Judaism, a prophet is someone who receives direct communication from G-d and delivers a divinely inspired message. The classical prophets, like Isaiah, Jeremiah, and Ezekiel, were not only leaders and visionaries but also conveyed G-d’s will to the people, urging them to repent, change their ways, or warning of impending punishment. The main elements of Jewish prophecy include:
– Direct communication with G-d: Prophets receive revelations or visions that are seen as coming directly from G-d.
– Ethical mission: Prophets admonished the people for their moral failings and called them to return to the Torah and G-d’s covenant.
– Prediction of future events: While not all prophets were required to predict the future, many did, especially in warning of consequences for failing to follow G-d’s law.
Maimonides (Rambam) in his “Guide for the Perplexed” defines prophecy as a high level of intellectual and spiritual achievement, reached by individuals who have perfected their character, intellect, and moral fiber. For Rambam, a prophet must meet certain ethical and spiritual standards.

2. The Historical Yeshua in the Context of First-Century Judaism
From historical sources, including the Gospels, Yeshua is understood as a figure rooted in the Jewish tradition of his time:
– Yeshua’s role as a teacher (Rabbi) : Yeshua is portrayed as a teacher deeply engaged with Torah and its teachings. He taught in synagogues, engaged with other Jewish leaders/Rabbis, and was immersed in the Jewish religious environment.
– His ethical teachings: Yeshua’s teachings, such as the emphasis on love of neighbor, forgiveness, and the importance of humility, align closely with Jewish ethical traditions. His call for tshuvah/repentance and renewal of faith echoes the mission of earlier Jewish prophets.
– Apocalyptic predictions: Yeshua’s message often contained warnings of a coming judgment and the need to repent, similar to many prophets in the Hebrew Bible. His predictions about the destruction of the Temple (which indeed occurred in 70 CE) are a well-known part of his teachings.
– Miraculous acts: Accounts in the Gospels describe Yeshua performing miracles, such as healings, which in the ancient Jewish context was interpreted as signs of divine favor or inspiration, much like the Prophet Elisha and Elijah performed miracles in the Tanakh.

3. Did Yeshua Claim to Be a Prophet?
In the Gospels, Yeshua is portrayed as within the prophetic tradition. In his high self awareness of his call and mission he refers to himself as a prophet on several occasions, for example:
– In Mark 6:4, Yeshua says, “A prophet is not without honor except in his own town, among his relatives and in his own home.”
– In Luke 13:33, he says, “It cannot be that a prophet should perish out of Jerusalem,” indicating that he saw himself following in the line of prophets who were often rejected by the people.
Furthermore, many people in his time considered him a prophet. In Matthew 21:11, the crowds in Jerusalem say, “This is Jesus, the prophet from Nazareth of Galilee.”

4. Yeshua’s Prophetic Activity in Comparison with Jewish Standards
– Ethical and Moral Leadership: Yeshua’s teachings on Jewish ethics and morality certainly fit the role of a prophet in the Jewish sense. His teachings are aligned with the Torah’s ethical imperatives, and like the prophets of the Hebrew Bible, he critiqued the religious establishment and called for repentance.
– Predictions and Warnings: Yeshua’s prediction of the destruction of the Temple and the coming judgment align with the role of prophets who often warned of divine retribution for the sins of Israel. These predictions were later validated when the Romans destroyed the Second Temple.
– Miracles: While not all Jewish prophets performed miracles, the ability to perform miraculous acts was considered a sign of divine favor in the Tanakh. Prophets like Elijah and Elisha were known for their miracles. The Gospels attribute many miraculous acts to Yeshua, such as healing the sick and raising the dead.
– Claim to Divine Inspiration: Yeshua clearly claimed to be divinely inspired. He spoke of G-d as his Father in a way that emphasized his unique relationship with the Divine (much like the Hasidim HaRishonim), a relationship that could be understood in the Jewish prophetic tradition as having deep spiritual insight.
Could Yeshua be Considered a Jewish Prophet?
From a strictly Jewish perspective, especially following tradition, Yeshua ben Yosef would not fit the mold of a classical Prophet like those who were used in the Hebrew Bible. Meaning there is no new revelation of G-d, no other Torah will be given, the Messiah is only to elucidate on the deepest levels of Torah and its secrets However, if we look beyond formal classical prophecy to include figures with divine inspiration or moral insight (ruach hakodesh), Yeshua could definitely be considered a charismatic Jewish teacher with elements of prophetic tradition:
– His emphasis on ethical teachings and repentance places him in the tradition of Jewish moral prophets.
– His warnings of the destruction of the Temple align with the role of prophets who predicted the consequences of moral and religious failure.
– His miracles might have been viewed, in a first-century context, as signs of divine favor or prophetic insight.

A REVELATION OF YESHUA
Many have stressed the importance about the need for a reassessment of Yeshua (Jesus) within the context of first-century Judaism, without the polemical baggage that has accumulated over the centuries. It is true that much of the Jewish rejection of Yeshua has been influenced by the historical and theological rift between Judaism and Christianity, especially in light of the persecution Jews faced in the name of Christianity. This historical backdrop has created a barrier to a more neutral or objective understanding of Yeshua as a historical Jewish figure. Let’s unpack this in more detail:

1. Historical Context of Yeshua as a First-Century Jew
From what we know of first-century Judaism, the boundaries between different Jewish sects were fluid. The Pharisees, Sadducees, Essenes, Zealots, and other smaller groups like the Hasidim haRishonim (pious ones) represented a spectrum of thought within Judaism, and there was no clear-cut orthodoxy in the way that we might think of later Rabbinic Judaism.
Yeshua, as a figure, was undoubtedly a product of this complex, pluralistic environment. His teachings align intimately with Pharisaic views, especially his emphasis on the ethical and moral dimensions of the Torah. He engaged in midrash (interpretation of Torah), cited earlier traditions, and was clearly an influential Jewish teacher with a large following. He regularly attended synagogue, observed Jewish festivals, and never sought to break away from Judaism or establish a new religion. This makes it impossible to view him as anything other than a Jewish figure firmly embedded in the currents of Jewish thought at the time.

2. Jewish Reassessment of Yeshua
As been pointed out, several modern Jewish scholars and rabbis have reassessed Yeshua’s place within Judaism.
– Rabbi Yaakov Emden (1697–1776), in his work “Seder Olam Rabbah Vezuta”, he acknowledged that Yeshua’s teachings lead the Gentiles to a form of ethical monotheism, akin to what would be expected of righteous Gentiles (Noahides). Rabbi Emden maintained that if Yeshua’s followers had adhered to his original teachings without deifying him, there might have been less conflict with Judaism.
– Pinchas Lapide, an Orthodox Jewish scholar, famously argued that Yeshua’s resurrection (as described in the Gospels) was not problematic in that the resurrection of the dead is one of Judaism’s core principles of faith, and even that Yeshua’s own take could be seen as a real event in Jewish history, though he did not accept Yeshua as the Messiah in the Christian sense. He emphasized Yeshua’s Jewishness and his place within the Jewish prophetic tradition.
– David Flusser, a prominent Israeli scholar of early Christianity and Judaism, viewed Yeshua as a deeply Jewish figure, thoroughly embedded within the Pharisaic tradition. He believed Yeshua’s teachings could be understood as part of the same Jewish revivalist movement that sought to bring about greater piety and adherence to the Torah.
– Rabbi Shmuel Safrai, another scholar of early Judaism, underscored the continuity between Yeshua’s teachings and the worldview of many Pharisaic groups, showing that what Yeshua said could be placed within the spectrum of first-century Pharisaic thought.
– Rabbi Harvey Falk in his book “Jesus the Pharisee” proposed that Yeshua’s teachings aligned with the School of Hillel, a more lenient and humane interpretation of Jewish law, as opposed to the more rigid interpretations of the School of Shammai.
– Rabbi Shmuley Boteach in his book “Kosher Jesus” argues that Yeshua was a patriotic Jewish figure whose goal was to liberate Israel from Roman oppression and restore Jewish sovereignty. Boteach stresses that Yeshua’s teachings were entirely Jewish and not meant to form the basis of a new religion.
These thinkers argue that it is both possible and necessary to reassess Yeshua without the baggage of centuries of Christian-Jewish conflict. They maintain that Yeshua’s message was Jewish at its core and that much of the divergence came from how his followers, especially the Gentile Christians, interpreted and transformed his message after his death.

3. Anachronism and the Evolution of Post Second Temple Judaism
Another point which has been raised is the anachronistic reading of Yeshua’s teachings through the lens of later post second Temple Judaism. This is crucial because first-century Judaism was not yet the unified, standardized tradition that emerged after the destruction of the Second Temple in 70 CE. Rabbinic Judaism, as we know it today, was still in formation. Many of Yeshua’s teachings and practices would not have been as controversial or even seen anywhere near outside the norm as they might appear when viewed through the later lens. And it’s not that the teachings contradict each other, they don’t, even with the teachings brought down by the Rabbis or any emendations Yeshua still lines up within Jewish tradition.
For example:
– Yeshua’s critique of religious authorities was not unique. The prophetic tradition of the Hebrew Bible includes many figures (before and after) who criticized the religious establishment, and other first-century Jewish leaders, such as the Essenes, were also highly critical of the Temple authorities. As where the Pharisees and later Rabbis.

4. The Challenge of Reassessment
The challenge of reassessing Yeshua’s role within Judaism today is complicated by the historical and emotional weight of centuries of persecution, forced conversions, and the theological divide between Christianity and Judaism. However, the historical reality is that Yeshua was a Jew, lived as a Jew, and died as a Jew. He never intended to start a new religion, and his followers, at least in the earliest years, continued to practice Jewish law and tradition.
This reassessment is indeed a necessary step toward historical justice and truth. It would involve acknowledging Yeshua’s place within Judaism without the filter of later Christian theology. His message, actions, and teachings should be evaluated on their own merit within the Jewish context of his time, as many of the scholars mentioned have done.

Sparks of Hasidut: Sources on Nevuah
Rabbi Moshe Chaim Luzzatto (the Ramchal) outlines different levels of prophecy (Nevuah) and divine inspiration, each reflecting a varying degree of connection to the Divine and clarity of vision. These levels include:
1. “Ruach HaKodesh (Divine Inspiration)” : This is the lower level of prophetic experience, where a person receives a form of spiritual enlightenment or knowledge directly from G-d. The individual still retains full awareness and consciousness, and this divine influence typically guides them to a higher understanding or insight, but without an overwhelming or dramatic revelation.
2. Nevuah (Prophecy) : A higher and more direct form of communication from G-d, where the prophet experiences a deep, often overwhelming, connection with the Divine. In this state, the prophet may lose a degree of personal consciousness and become fully absorbed in the divine message. This level is usually accompanied by visions or direct instructions.
3. Haskalah (Illumination or Enlightenment) : This is the highest level, where the individual achieves a profound intellectual and spiritual clarity. It is a state of total alignment with divine wisdom, where the person understands and perceives deep metaphysical truths and mysteries of creation, often beyond the capacity of normal human intellect.
Each level builds upon the previous one, with Haskalah representing the highest state of intellectual and spiritual perfection, attainable only by the most righteous.
What is the difference between the prophecy of classical Nevim, the prophecy of Moshe Rabbeinu and that of Haskalah?
The distinction between classical Nevuah (prophecy) as experienced by the prophets of the Hebrew Bible, the unique prophecy of Moses, and Haskalah (illumination or enlightenment) lies in the clarity of vision, the level of divine connection, and the way the prophet receives the divine message.

1. Classical Nevuah (Prophecy)
– This form of prophecy, experienced by prophets like Isaiah, Jeremiah, and Ezekiel, involves a deep connection with G-d, but the message is often received in symbolic visions or dreams. The prophets may not fully understand the divine message at the time, and it might come through indirect channels, requiring interpretation.
– The prophet, while deeply connected to G-d during the experience, often loses personal consciousness and is overwhelmed by the divine presence, leading to a loss of physical control or extreme emotion.
– Nevuah often involves communication through images, metaphors, and parables, and can come with a sense of awe, fear, or trembling.

2. Prophecy of Moses
– The prophecy of Moses was categorically different from all other prophets. The Torah says, “And there never arose another prophet in Israel like Moses, whom the Lord knew face to face” (Deut. 34:10).
– Moses experienced direct communication with God, “face to face,” without the use of symbols, dreams, or visions. He received the divine message with full clarity, understanding, and consciousness, without the overwhelming emotional or physical effects that other prophets experienced.
– According to the Rambam (Maimonides), Moses’ prophecy was characterized by a level of intimacy with G-d that no other prophet achieved. He could communicate with G-d whenever he wished and in a fully awake state.

3. Haskalah (Illumination/Enlightenment)
– Haskalah is not classical prophecy but rather an intellectual and spiritual enlightenment where a person achieves a deep, intuitive understanding of divine wisdom and metaphysical truths. It is a high level of spiritual insight and clarity that transcends normal intellectual capacities.
– Unlike prophecy, where the prophet receives a specific message from G-d, Haskalah involves the individual’s personal alignment with divine wisdom and truth. It is more of an internal, intellectual enlightenment rather than receiving external divine communication.
– Haskalah is associated with reaching a level of wisdom and perception where the person perceives the hidden workings of creation, the spiritual realms, and G-d’s plan for the world, but not necessarily through direct communication or visions like the prophets.
I personally believe this is what the gospels explain Yeshua’s has.

The Haskalah that the Mashiach will receive, according to the Ramchal, is an advanced form of this divine knowledge, surpassing all other forms of prophecy given to prior prophets. While past prophets, even Moshe Rabbeinu, received divine visions in specific manners, the Mashiach will attain a level of clarity that transcends all former prophetic experiences.
Ramchal states:
“The highest level of Nevuah is a form of divine Haskalah, an intellectual enlightenment that is pure, clear, and devoid of any distortion. The Mashiach will receive this highest form of Nevuah, and with it, he will be able to guide and rectify the world in ways previously unimaginable.”*
~ (Derech Hashem, Part 3, Chapter 4).

This Haskalah is described as not being subject to the usual constraints of human intellect or limitations, allowing for a full and complete understanding of G-d’s will, which the Mashiach will possess.
2. Kinat Hashem Tzevakot (The Zeal of the Lord of Hosts):
In Kinat Hashem Tzevakot, Ramchal further elaborates on the role of the Mashiach in receiving this unique form of divine enlightenment. The work discusses the eschatological role of the Mashiach in bringing redemption and highlights that this level of prophecy is necessary for the Mashiach to guide the world through the final stages of history.
In Chapter 4, Ramchal explains that:
“The soul of the Mashiach will be granted access to the deepest mysteries of creation and the divine plan. This will be done through a level of Nevuah known as Haskalah, where the barriers that limit human understanding are removed, allowing the Mashiach to know and act with perfect wisdom.”
~ (Kinat Hashem Tzevakot, Chapter 4).
We read of Yeshua of Nazareth:
“For I have not spoken on my own authority, but the Father who sent me has Himself given me a word—what to say and what to speak. And I know that his word is eternal life. What I say, therefore, I say as the Father has told me.”
~ (John 12:49-50)
“So Yeshua said, “When you have lifted up the son of man, then you will know that I am he, and that I do nothing on my own, but speak exactly what the Father has taught me.”
~ (John 8:28)
“For I have come down from heaven, not to do my own will, but to do the will of Him who sent me.”
~ (John 6:38)
It’s always about His Father, His G-d, His will.
B”H
Unquote

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