Footnotes
Introduction
1David H. Stern,Messianic Jewish Manifesto (Jerusalem, 1988), p. 125.
Chapter 1
2 Laird Harris, ed., Theological Wordbook of the Old Testament (Chicago, 1980), pp. 403-404.
3 Rabbi Aryeh Kaplan, Made in Heaven (Jerusalem, 1983), p. 99.
4 David Bivin and Roy Blizzard Jr., Understanding the Difficult Words of Jesus (Austin: Center for Judaic-Christian Studies, 1984), p. 154.
5 Richard Longenecker indicates that one of the names by which the Jewish believers after the Apostles referred to Yeshua was "The Torah" (haTorah). See The Christology of Early Jewish Christianity, pp. 39-41. See also J. Danielou, The Theology of Jewish Christianity.
Chapter 2
6William Arndt and J.Wilbur Gingrich, A Greek-English Lexicon of the New Testament (Chicago, 1957, 1973), p. 608.
Chapter 3
7Rabbi Shiomo Riskin, Ruth: "The Book of Religio-nationality" TheJerusalem Post, 23 May 1996, p. 11.
8 Francis Brown, S. R. Driver, and Charles A. Briggs, A Hebrew English Lexicon of the Old Testament (Oxford, 1907, 1966), pp. 720.
Chapter 4
9Arnold G. Fruchtenbaum, Israelology (Tustin, 1989), p. 643.
10A fascinating extrabiblical confirmation of the changing status Second Temple after Yeshuaâs death and resurrection is found Talmud (Yoma 39b). Here, the sages report that 40 years (one generation) before the Temple was destroyed by the Romans in 70 CE, strange phenomena occurred in the Temple which indicated that atonement was not accepted by God on Yom Kippur. This corroborates beautifully with the account in the Gospels that the curtain which separated the Holy of Holies from the Holy Place was torn upon the moment of Yeshuaâs death, indicating that there was now free access into the most intimate place with God through the atonement accomplished by the Messiah.
11John F. Walvoord, ed. Lewis Sperry Chafer Systematic Theology ÎAbridged Edition" (Wheaton, 1988), II 414.
12Rabbi Yechiel Eckstein, What You Should KnowAbout Jews and Judaism (Waco, 1984), p. 25.
13Walvoord, p. 415.
14 Ray A. Pritz, Nazarene Jewish Christianity (Jerusalem, 1988, 1992) pp. 108, 70.
15 Stern, Manifesto, p. 157.
Chapter 5
16Rabbi Benjamin Blech, Understanding Judaism (Northvale,1991) p xviii.
17Stern, Manifesto,pp. 125-126.
Chapter 6
18Harvey Lutzke, The Book of Jewish Customs (Nortlivale, 1986), p.175.
19Pinchas Kehati ,Mishnah: SederNezikin vol4 (Jerusalem, 1994),VII7.
20Rabbi Simcha Cohen, "Divine Origin of the Oral Torah," in Return to the Source: Selected Articles on Judaism and Teshuva (Jerusalem, 1984),p.163.
21Ibid., p. 162.
22Ibid., p. 163.
23Ibid., p. 163.
24Ibid., p. 162.
25Ibid., pp. 168-169.
26 Flusser,Jewish Sources in Early Christianity (Tel Aviv, 1989), p.21.
27Ibid., p. 22.
28See Mark 7:1-15 for an example (particularly verses 11-13).
29David Friedman, "The Positive Value of Rabbinic Literature," Tishrei vol. 2 no. 2 (Winter 1993-1994), 7-8.
30Ibid., p. 8.
31Kehati, VII 7.
32Contrast our interpretation of Deuteronomy 30:11-14 with the standard rabbinic usage of the passage. The typical rabbinic understanding is reflected in Rabbi Eliezar Berkovitzâs classic treatise on halacha entitled Not in Heaven. Here he asserts that God delegated to those so qualified the task of defining halacha, the everyday practice of oral and written Torah. He says that we are not to look to "heaven," i.e., God, for halachic decisions, but rather to the oral tradition and decisions of the rabbis.
Chapter 7
33Merrill C. Tenney, New Testament Introduction (Leicester, 1961, 1988),p.234.
34H. Stern,Jewish New Testament Commentary (Jerusalem, 1993),p.301.
35Hugh J.Schonfield, The History of Jewish Christianity (London), p. 54.
Please note that Schonfield had a major change in his life. Earlier in his career, he was a professing believer in Yeshua. That is when he wrote his History. However, things changed so drastically that he later wrote such heretical books as The Passover Plot. See Daniel Juster, Jewish Roots, pp. 150-151.
36 The "blessing" is presently Blessing #12 of the Amidah and reads,ÎAs for slanderers let there be no hope, and may all wickedness perish in an instant; and may all Your enemies be cut down speedily. May You speedily uproot, smash, cast down, and humble the wanton sinners÷ speedily in our days. Blessed are You, 0 Lord, Who breaks and humbles wanton sinners." As you can see, the statements are much too broad to be exclusively against Messianic Jews. But the blessing would certainly have included them in its first inception into the Amidah.
37Samuele Bacchiocchi, From Sabbath to Sunday (Rome, 1977), p. 230
38Earle E. Cairns, Christianity Through the Centuries (Grand Rapids,1954, 1973), p. 152.
39J. Flannery, TheAnguish of the Jews (Mahwah, 1985), pp. 50-52.
40 "Law," The Dictionary of New Testament Theology, 1967, 1976, II 439-440.
41C. E. B. Cranfield, Romans (Edinburgh, 1975, 1990), II 853:
42"Law," Dictionary, II 445.
43Stern, Commentary, p. 395.