The mixed multitude
avi5207
Concerning the dispersion of Israel:
1Ki 12:22-24 But the word of God came unto Shemaiah the man of God, saying, (23) Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying, (24) Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.
Compare this concept to these verses from Paul.
Rom 11:11-36 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. (12) Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? (13) For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: (14) If by any means I may provoke to emulation them which are my flesh, and might save some of them. (15) For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? (16) For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. (17) And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; (18) Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. (19) Thou wilt say then, The branches were broken off, that I might be graffed in. (20) Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: (21) For if God spared not the natural branches, take heed lest he also spare not thee. (22) Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. (23) And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. (24) For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? (25) For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. (26) And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: (27) For this is my covenant unto them, when I shall take away their sins. (28) As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. (29) For the gifts and calling of God are without repentance. (30) For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: (31) Even so have these also now not believed, that through your mercy they also may obtain mercy. (32) For God hath concluded them all in unbelief, that he might have mercy upon all. (33) O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! (34) For who hath known the mind of the Lord? or who hath been his counsellor? (35) Or who hath first given to him, and it shall be recompensed unto him again? (36) For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
By now because of the dispersion Israel is related to all mankind by marriage and so by blood. To fulfill His promise to Avraham YHVH must extend His hand of salvation to all man. All anyone need do is accept His hand upon their heads to make their adoption and thus inheritance sure!
Shabbat Shalom,
Avi/Steve
GORDON LAMBERT
Wow!!! Wow, Wow, Wow! This makes total sense in it's context. :) Thank you. As a confirmation Just look at Mathew Chapter 1 where Mathew INCLUDES, Her in
(Ruth) in the Lineage of Yehusha. Then in Ruth we see her saying that she would no longer mix her Molek gods. That she would go where Israel's people went. And their
God would be her God. (key) Then in Deuteronomy, We see she could not be included in the blood line within 10 generations. This could mean literally 10, and then you could re-enter or maybe what it meant, not at all. In Mathew she was 8th. So she shouldn't of been
included! But she was. And Mathew included This "god" serving lady as part of Yehusha's Lineage. Choosing the Fathers stuff over the mixture, is the fruit of good that places us all, who so choose his stuff, to be in the common wealth of his Government to come. Adam and eve choose the mixture. The father is calling us out of Egypt.
And He will keep us in Shalam (perfect) Shalom (peace) if we keep our eyes stayed on him.
Blessings to you
Date: Sat, 21 May 2011 13:00:13 -0500
From: avi...@gmail.com
To:
Subject: [JC] The mixed multitude
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avi5207
Shabbat Shalom,
Avi
On 5/21/2011 4:22 PM, GORDON LAMBERT wrote:
Avi, Gl says: (Regarding Mixed Multitude)
�
Wow!!!�� Wow, Wow, Wow!� This makes total sense in it's context.� :)� Thank you.��As a confirmation Just look at Mathew Chapter 1 where Mathew INCLUDES, Her in
(Ruth) in the Lineage of Yehusha.��Then in Ruth we see her saying that she would�no longer mix her Molek gods.� That she would go where Israel's people went.� And their
God would be her God. (key)� Then in Deuteronomy, We see she could not be included in the blood line within 10 generations. This could mean literally 10, and then you could re-enter or maybe what it meant, not at all.� In Mathew she was�8th.� So she shouldn't of been
included!� But she was.� And Mathew�included This "god" serving lady as part of Yehusha's Lineage.�Choosing the Fathers stuff over the mixture, is the fruit of good�that places us all, who so choose�his stuff, to be in the� common wealth of his Government to come. Adam and eve choose the mixture.� The father is calling us out of Egypt.
�
And He will keep us in Shalam (perfect) Shalom�(peace)� if we keep our�eyes stayed on him.�
�
Blessings to you�
Date: Sat, 21 May 2011 13:00:13 -0500
From: avi...@gmail.com
To:
Subject: [JC] The mixed multitude
The reason for the mixed multitude that came out of bondage by the death of Egypt's firstborn. Could it be this mixed multitude were from the seed of Jacob's sons that took foreign� wives while in Egypt? Joseph is the key for he begat Manasseh and Ephraim by a daughter of Egypt and a priest of the pagan god 'on'. These two sons were adopted into the family of Israel through the crossing of Jacob's arms.
Concerning the dispersion of Israel:
1Ki 12:22-24� But the word of God came unto Shemaiah the man of God, saying,� (23)� Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying,� (24)� Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.
Compare this concept to these verses from Paul.
Rom 11:11-36� I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.� (12)� Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?� (13)� For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:� (14)� If by any means I may provoke to emulation them which are my flesh, and might save some of them.� (15)� For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?� (16)� For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.� (17)� And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;� (18)� Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.� (19)� Thou wilt say then, The branches were broken off, that I might be graffed in.� (20)� Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:� (21)� For if God spared not the natural branches, take heed lest he also spare not thee.� (22)� Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.� (23)� And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.� (24)� For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?� (25)� For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.� (26)� And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:� (27)� For this is my covenant unto them, when I shall take away their sins.� (28)� As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.� (29)� For the gifts and calling of God are without repentance.� (30)� For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:� (31)� Even so have these also now not believed, that through your mercy they also may obtain mercy.� (32)� For God hath concluded them all in unbelief, that he might have mercy upon all.� (33)� O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!� (34)� For who hath known the mind of the Lord? or who hath been his counsellor?� (35)� Or who hath first given to him, and it shall be recompensed unto him again?� (36)� For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
By now because of the dispersion Israel is related to all mankind by marriage and so by blood. To fulfill His promise to Avraham YHVH must extend His hand of salvation to all man. All anyone need do is accept His hand upon their heads to make their adoption and thus inheritance sure!
Shabbat Shalom,
Avi/Steve
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ar...@rice.edu
There were 3-4 gentile women with some sort of blemishes of
immorality/licentiousness either on themselves or in their close
family history, included in the genealogy of Jesus: Tamar (who
pretended to be a shrine prostitute and slept with Judah), Rahab (the
Jericho prostitute), Ruth, and perhaps Solomon's mother - which is
disputable, many would agree she was a Jew married to a Hittite. Even
so, the whole genealogy tells us only Joseph's lineage and not Mary's.
Mary was also from David's lineage, but it is highly probably that
Mary, from whom Yeshua was physically born, had purely Israelite
lineage descending from David (both Mary and Joseph were of the house
of David and therefore they both had to travel to Bethlehem, the city
of David, for Herod's census).
The lineage is divided in 3 segments of 14 people, wherein Matthew was
careful to keep it in segments of 14 more than he was careful not to
skip generations - few generations were indeed neglected in the
lineage in Matthew chapter 1 for aesthetic purposes common in Judaism
at the time.
Yitro (the priest of Midian and Moshe's father-in-law, chatan,
כֹהֵן מִדְיָן, חֹתֵן מֹשֶׁה) was of Abraham as much as Ishmael was
of Abraham - they were both not included in the promise and were
therefore gentile. Yitro was kohen Midyan. This means one of the
following, or both of them together:
1. He could have been an idolater, served foreign gods(elohim);
moreover he was The (chief) Idolater of Midyan and the ordained
religious leader and orchestrator of all idolatry of that land (the
land of Midyan - in Arabia & not on the Sinai peninsula as mistakenly
presumed - http://www.arkdiscovery.com/sinaimap3.jpg).
Elohim is a common name given to gods of any kind, whereas יְהוָה is
The Name preserved for HaShem, the One and Only G-D. Indeed, HaShem
was known to Abraham, Isaac and Jacob by the name Elohim and
ElShaddai, but to Moshe and the Israel in bondage in Egypt he first
revealed Himself under the Name YHVH, or more precisely - as taken
from the Koren Jerusalem Bible, EHEYE (aleph-heh-yod-heh) ASHER EHEYE
- "I will ever be what I am now"... "Thus shalt thou say to the
children of Yisra'el, EHEYE (I AM; aleph-heh-yod-heh), has sent me to
you" - YHVH on the other hand has no meaning and is The Ineffable Name
- noone knows how to pronounce YHVH, whereas AHYH is pronounced 'EHYEH'.
2. Yitro could have been the political leader of that land. It is not
uncommon in many cultures for the ordained religious leaders,
especially religious leaders skilled in religious law, to also be
political governors (we see Yitro could have been skilled in both the
religion he practiced and its religious laws when he advised Moshe to
establish a system of courts to relieve the crushing burden of judging
all disputes himself in Shemot 18 - this is not uncommon today wherein
we see Sharia jurists(-Sharia Law experts)-Fuqaha being leaders in
Muslim countries which have implemented Sharia law (e.g. Iran after
1979 and Ayatollah Khomeini).
In either case Yitro was a gentile, or at least not as Hebrew as the
Israelites in Egypt. If he was a gentile, then in Shemot 18 we witness
the first recorded conversion to Judaism (verse 9-12): "And Jethro
rejoiced for all the goodness which the LORD had done to Israel, in
that He had delivered them out of the hand of the Egyptians. And
Jethro said: 'Blessed be the LORD, who hath delivered you out of the
hand of the Egyptians, and out of the hand of Pharaoh; who hath
delivered the people from under the hand of the Egyptians. Now I know
that the LORD is greater than all gods; yea, for that they dealt
proudly against them.' And Jethro, Moses' father-in-law, took a
burnt-offering and sacrifices for God; and Aaron came, and all the
elders of Israel, to eat bread with Moses' father-in-law before God."
If we follow carefully the Hebrew wording here, verse 1 says "Now
Jethro, the priest of Midian, Moses' father-in-law, heard of all that
God [Elohim] had done for Moses, and for Israel His people"
וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן, חֹתֵן מֹשֶׁה, אֵת כָּל-אֲשֶׁר
עָשָׂה אֱלֹהִים לְמֹשֶׁה
which is why he decides to meet Moshe in the desert. But after Moshe
goes on to describe furthermore and in greater detail all the miracles
which HaShem has done for Israel in verse 8, "And Moses told his
father-in-law all that the LORD had done unto Pharaoh and to the
Egyptians for Israel's sake, all the travail that had come upon them
by the way, and how the LORD delivered them," Yitro changes his
wording in verses 9 and 10, "And Yitro rejoiced for all the goodness
which the LORD[יְהוָה] had done to Yisra'el, in that He had delivered
them out of the hand of Mizrayim. And Yitro said: 'Blessed be the LORD
[יְהוָה], who hath delivered you out of the hand of Mizrayim, and out
of the hand of Pharaoh; who hath delivered the people from under the
hand of Mizrayim." וַיִּחַדְּ יִתְרוֹ--עַל כָּל-הַטּוֹבָה,
אֲשֶׁר-עָשָׂה יְהוָה לְיִשְׂרָאֵל: אֲשֶׁר הִצִּילוֹ, מִיַּד
מִצְרָיִם: וַיֹּאמֶר, יִתְרוֹ, בָּרוּךְ יְהוָה, אֲשֶׁר הִצִּיל
אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה: אֲשֶׁר הִצִּיל אֶת-הָעָם,
מִתַּחַת יַד-מִצְרָיִם: So he now acknowledged יְהוָה as The One &
Only ELOHIM, the only omnipotent GOD among the many gods Yitro used to
worship, verse 11 "Now I know that the LORD [יְהוָה] is greater than
all gods; yea, for that they dealt proudly against them" עַתָּה
יָדַעְתִּי, כִּי-גָדוֹל יְהוָה מִכָּל-הָאֱלֹהִים: כִּי בַדָּבָר,
אֲשֶׁר זָדוּ עֲלֵיהֶם. According to one commentator (writing shortly
after 1948), Yitro as the head of Midyan was the first foreign nation
to "recognize" the newly established nation of Yisra'el after they had
established their "independence" from Mizrayim.
On the first day of Passover, the very day on which HaShem brought the
hosts of Yisra'el out of the land of Mizrayim, before the LORD was
about to kill every firstborn of Mizrayim, the LORD commanded the
ordinances of the Feast of Passover in Shemot 12, as read from the
Koren Jerusalem TaNaK:
Seven days shall there be no leaven found in your houses: for whoever
eats that which is leavened, even that soul shall be cut off from the
congregation of Yisra'el, whether he be a stranger, or born in the
land." "And the LORD said to Moshe and Aharon, This is the ordinance
of the passover: no stranger shall eat of it: but every man's servant
that is bought for money, when thou has circumcised him, then shall he
eat of it. A foreigner and a hired servant shall not eat of it....and
when a stranger shall sojourn with thee, and will keep the passover to
the LORD, let all his males be circumcised, and then let him come near
and keep it; and he shall be as one that is born in the land: for no
uncircumcised person shall eat of it. One Tora shall be to him that is
homeborn, and to the stranger that sojourns among you. (verse 43-49)
The exact words of verse 37-38 are: "And the children of Yisra'el
journeyed from Ra'meses to Sukkot, about six hundred thousand men on
foot, besides children. And a mixed multitude went up also with them;
and flocks, and herds, very much cattle."
We don't know however what exactly happens to this mixed multitude in
Bemidbar 1 :44-47 when there is precise census among the congregation
of Yisra'el, "These are those that were numbered, whom Moshe and
Aharon numbered, and the princes of Yisra'el, being twelve men: each
one represented the house of his fathers. So were all those that were
numbered of the children of Yisra'el, byt the house of their fathers,
from twenty tears old and upward, all that were able to go forth to
war in Yisra'el; all they that were numbered were six hundred and
three thousand, five hundred and fifty. But the Levites after the
tribe of their fathers were not numbered among them.
Matthew 1
1 This is the genealogy[a] of Jesus the Messiah[b] the son of David,
the son of Abraham:
2 Abraham was the father of Isaac,
Isaac the father of Jacob,
Jacob the father of Judah and his brothers,
3 Judah the father of Perez and Zerah, whose mother was Tamar,
Perez the father of Hezron,
Hezron the father of Ram,
4 Ram the father of Amminadab,
Amminadab the father of Nahshon,
Nahshon the father of Salmon,
5 Salmon the father of Boaz, whose mother was Rahab,
Boaz the father of Obed, whose mother was Ruth,
Obed the father of Jesse,
6 and Jesse the father of King David.
David was the father of Solomon, whose mother had been Uriah’s wife,
7 Solomon the father of Rehoboam,
Rehoboam the father of Abijah,
Abijah the father of Asa,
8 Asa the father of Jehoshaphat,
Jehoshaphat the father of Jehoram,
Jehoram the father of Uzziah,
9 Uzziah the father of Jotham,
Jotham the father of Ahaz,
Ahaz the father of Hezekiah,
10 Hezekiah the father of Manasseh,
Manasseh the father of Amon,
Amon the father of Josiah,
11 and Josiah the father of Jeconiah[c] and his brothers at the time
of the exile to Babylon.
Shemot Chapter 18
1 Jethro priest of Midian, Moses' father-in-law, heard all that God
had done for Moses and for Israel His people, how the Lord had brought
Israel out from Egypt. 2 So Jethro, Moses' father-in-law, took
Zipporah, Moses' wife, after she had been sent home, 3 and her two
sons — of whom one was named Gershom, that is to say, "I have been a
stranger in a foreign land"; 4 and the other was named Eliezer,
meaning, "The God of my father was my help, and He delivered me from
the sword of Pharaoh." 5 Jethro, Moses' father-in-law, brought Moses'
sons and wife to him in the wilderness, where he was encamped at the
mountain of God. 6 He sent word to Moses, "I, your father-in-law
Jethro, am coming to you, with your wife and her two sons." 7 Moses
went out to meet his father-in-law; he bowed low and kissed him; each
asked after the other's welfare, and they went into the tent.
8 Moses then recounted to his father-in-law everything that the Lord
had done to Pharaoh and to the Egyptians for Israel's sake, all the
hardships that had befallen them on the way, and how the Lord had
delivered them. 9 And Jethro rejoiced over all the kindness that the
Lord had shown Israel when He delivered them from the Egyptians. 10
"Blessed be the Lord," Jethro said, "who delivered you from the
Egyptians and from Pharaoh, and who delivered the people from under
the hand of the Egyptians. 11 Now I know that the Lord is greater than
all gods, yes, by the result of their very schemes against [the
people]." 12 And Jethro, Moses' father-in-law, brought a burnt
offering and sacrifices for God; and Aaron came with all the elders of
Israel to partake of the meal before God with Moses' father-in-law.
13 Next day, Moses sat as magistrate among the people, while the
people stood about Moses from morning until evening. 14 But when
Moses' father-in-law saw how much he had to do for the people, he
said, "What is this thing that you are doing to the people? Why do you
act alone, while all the people stand about you from morning until
evening?" 15 Moses replied to his father-in-law, "It is because the
people come to me to inquire of God. 16 When they have a dispute, it
comes before me, and I decide between one person and another, and I
make known the laws and teachings of God."
17 But Moses' father-in-law said to him, "The thing you are doing is
not right; 18 you will surely wear yourself out, and these people as
well. For the task is too heavy for you; you cannot do it alone. 19
Now listen to me. I will give you counsel, and God be with you! You
represent the people before God: you bring the disputes before God, 20
and enjoin upon them the laws and the teachings, and make known to
them the way they are to go and the practices they are to follow. 21
You shall also seek out from among all the people capable men who fear
God, trustworthy men who spurn ill-gotten gain. Set these over them as
chiefs of thousands, hundreds, fifties, and tens, and 22 let them
judge the people at all times. Have them bring every major dispute to
you, but let them decide every minor dispute themselves. Make it
easier for yourself by letting them share the burden with you. 23 If
you do this — and God so commands you — you will be able to bear up;
and all these people too will go home unwearied."
24 Moses heeded his father-in-law and did just as he had said. 25
Moses chose capable men out of all Israel, and appointed them heads
over the people — chiefs of thousands, hundreds, fifties, and tens; 26
and they judged the people at all times: the difficult matters they
would bring to Moses, and all the minor matters they would decide
themselves. 27 Then Moses bade his father-in-law farewell, and he went
his way to his own land.
(This translation was taken from the JPS Tanakh)
Baruch HaShem,
Anna
Quoting avi5207 <avi...@gmail.com>:
> Thanks GL. Keep in mind that a person's linage was through his/her
> father not their mother Biblically speaking. It has been pointed out
> that Jacob's sons married women not of Abraham. We know this is true
> of Judah and Joseph but I'm not so sure about the other brothers. We
> know that Moshe married a daughter of Midian and Midian is of
> Abraham the rest I don't know about. The mixed multitude could be
> from second generation daughters that married into non Israelite
> families yet maintained family relations throughout the generations.
> Much like Jews have done everywhere they have migrated to in the
> last 1900 years. We have another witness to this possibility found
> in Ezra/Nehemiah when the sons of Judah coming back from Babylon are
> told to put away their foreign wives. Human nature can always be
> counted on to compromise. Adam & Eve accepted the mixed word from
> the serpent. This word was YHVH's only twisted. Remember Satan tries
> this method on Yeshua in Matt. 4. Much more can be said on this
> subject.
>
> Shabbat Shalom,
>
> Avi
>
>
> On 5/21/2011 4:22 PM, GORDON LAMBERT wrote:
>> Avi, Gl says: (Regarding Mixed Multitude)
>>
>> Wow!!! Wow, Wow, Wow! This makes total sense in it's context.
>> :) Thank you. As a confirmation Just look at Mathew Chapter 1
>> where Mathew INCLUDES, Her in
>> (Ruth) in the Lineage of Yehusha. Then in Ruth we see her saying
>> that she would no longer mix her Molek gods. That she would go
>> where Israel's people went. And their
>> God would be her God. (key) Then in Deuteronomy, We see she could
>> not be included in the blood line within 10 generations. This could
>> mean literally 10, and then you could re-enter or maybe what it
>> meant, not at all. In Mathew she was 8th. So she shouldn't of been
>> included! But she was. And Mathew included This "god" serving
>> lady as part of Yehusha's Lineage. Choosing the Fathers stuff over
>> the mixture, is the fruit of good that places us all, who so choose
>> his stuff, to be in the common wealth of his Government to come.
>> Adam and eve choose the mixture. The father is calling us out of
>> Egypt.
>>
>> And He will keep us in Shalam (perfect) Shalom (peace) if we keep
>> our eyes stayed on him.
>>
>> Blessings to you
>> ------------------------------------------------------------------------
>> Date: Sat, 21 May 2011 13:00:13 -0500
>> From: avi...@gmail.com
>> To:
>> Subject: [JC] The mixed multitude
>>
>> The reason for the mixed multitude that came out of bondage by the
>> death of Egypt's firstborn. Could it be this mixed multitude were
>> from the seed of Jacob's sons that took foreign wives while in
>> Egypt? Joseph is the key for he begat Manasseh and Ephraim by a
>> daughter of Egypt and a priest of the pagan god 'on'. These two
>> sons were adopted into the family of Israel through the crossing of
>> Jacob's arms.
>>
>> Concerning the dispersion of Israel:
>>
>> 1Ki 12:22-24 But the word of God came unto Shemaiah the man of
>> God, saying, (23) Speak unto Rehoboam, the son of Solomon, king
>> of Judah, and unto all the house of Judah and Benjamin, and to the
>> remnant of the people, saying, (24) Thus saith the LORD, Ye shall
>> not go up, nor fight against your brethren the children of Israel:
>> return every man to his house; for _*this thing is from me*_. They
>> hearkened therefore to the word of the LORD, and returned to
>> depart, according to the word of the LORD.
>>
>> Compare this concept to these verses from Paul.
>>
>> Rom 11:11-36 I say then, Have they stumbled that they should fall?
>> God forbid: but rather through their fall salvation is come unto
>> the Gentiles, for to provoke them to jealousy. (12) Now if the
>> fall of them be the riches of the world, and the diminishing of
>> them the riches of the Gentiles; how much more their fulness? (13)
>> For I speak to you Gentiles, inasmuch as I am the apostle of the
>> Gentiles, I magnify mine office: (14) If by any means I may
>> provoke to emulation them which are my flesh, and might save some
>> of them. (15) Forif the casting away of them be the reconciling
>> of the world, what shall the receiving of them be, but life from
>> the dead? (16) For if the firstfruit be holy, the lump is also
>> holy: and if the root be holy, so are the branches. (17) And if
>> some of the branches be broken off, and thou, being a wild olive
>> tree, wert graffed in among them, and with them partakest of the
>> root and fatness of the olive tree; (18) Boast not against the
>> branches. But if thou boast, thou bearest not the root, but the
>> root thee. (19) Thou wilt say then, The branches were broken off,
>> that I might be graffed in. (20) Well; because of unbelief they
>> were broken off, and thou standest by faith. Be not highminded, but
>> fear: (21) For if God spared not the natural branches, take heed
>> lest he also spare not thee. (22) Behold therefore the goodness
>> and severity of God: on them which fell, severity; but toward thee,
>> goodness, if thou continue in his goodness: otherwise thou also
>> shalt be cut off. (23) And they also, if they abide not still in
>> unbelief, shall be graffed in: for God is able to graff them in
>> again. (24) For if thou wert cut out of the olive tree which is
>> wild by nature, and wert graffed contrary to nature into a good
>> olive tree: how much more shall these, which be the natural
>> branches, be graffed into their own olive tree? (25) For I would
>> not, brethren, that ye should be ignorant of this mystery, lest ye
>> should be wise in your own conceits; that blindness in part is
>> happened to Israel, until the fulness of the Gentiles be come in.
>> (26) And *_so all Israel shall be saved: as it is written, There
>> shall come out of Sion the Deliverer, and shall turn away
>> ungodliness from Jacob: (27) For this is my covenant unto them,
>> when I shall take away their sins. _* (28) As concerning the
>> gospel, they are enemies for your sakes: but as touching the
>> election, they are beloved for the fathers' sakes. (29) For_t__he
>> gifts and calling of God are without repentance_. (30) For as ye
>> in times past have not believed God, yet have now obtained mercy
>> through their unbelief: (31) Even so have these also now not
>> believed, that *_/through your mercy they also may obtain mercy.
>> (32) For God hath concluded them all in unbelief, that he might
>> have mercy upon all. (33) O the depth of the riches both of the
>> wisdom and knowledge of God! how unsearchable are his judgments,
>> and his ways past finding out! (34) For who hath known the mind
>> of the Lord? or who hath been his counsellor? (35) Or who hath
>> first given to him, and it shall be recompensed unto him again?
>> (36) For of him, and through him, and to him, are all things: to
>> whom be glory for ever/_*. Amen.
>>
>> By now because of the dispersion Israel is related to all mankind
>> by marriage and so by blood. To fulfill His promise to Avraham YHVH
>> must extend His hand of salvation to all man. All anyone need do is
>> accept His hand upon their heads to make their adoption and thus
>> inheritance sure!
>>
>> Shabbat Shalom,
>>
>> Avi/Steve
>>
>>
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ar...@rice.edu
read again, in the course of my regular daily reading, mentions of the
mixed multitude. The english definition of a multitude is 1. A large
indefinite number, 2. A large gathering of people, 3. The common
people generally.
Exodus 12:38 וְגַם-עֵרֶב רַב, עָלָה אִתָּם And a mixed multitude went
up also with them... At one moment I decided I'll pray and ask G-d
what these words meant. I was on the car's back seat looking through
the window to the sky as we were driving. The moment I started praying
in my heart a thought came and I knew it was from G-d - since it was a
Mixed multitude, how could it had been the Egyptians? It had to be
composed of people of different nations. How come since they were
physically present there that they aren't mentioned explicitly and
talked of more in Torah? They are being treated as if they were almost
not there - what about their physical need? What about their
contribution in gold and silver to building the Ark of the covenant
and the Tent? Then remember that the tradition says that all the souls
of Israel were present at mount Sinai at the giving of the Tablets of
the Covenant, as well as the souls in the embryos of the next
generation. The host of Israel (one of the hosts of heaven) was taken
out of Egypt, and whenever HaShem commanded them to observe Passover
it was because He has taken the host of Israel out of Egypt. So there
were many spiritual entities involved in the whole process, no wonder
the souls of many people and future generations could've traveled
along, or traveled in another sephirotic dimension. The only
interpretation I can offer for the mixed multitude is that it was the
souls of all those who belong to the Messiah from the different
nations and are not part of Israel. This also explains the concept of
every saved person being 'chosen,' and every person's salvation being
predetermined.
Shalom,
Anna