THE MISSING SIN OFFERING THE GOSPEL OF THE KINGDOM In lesson 4 parts 1 & 2 we were able to see the foundation of the Gospel of the Kingdom, the Gospel of Messiah Yeshua, Jesus the Christ. As I mentioned in this video I will give you links to other podcasts that provide additional learning with respect to the fact that the Gospel totally comes out of the Torah and it is totally Jewish. For the Jews in Jesus’ day with the only Bible available to them, the Hebrew Scriptures or the Old Testament, were more likely to grasp the “Good News” and how it related to them then. They knew about the two types of sin God told them about in Torah, and they knew the Gospel was all related to Intentional sin and the fact that through Jesus, through the blood sacrifice of the Lamb of God, only then are one’s Intentional sins cleansed and forgiven and only then is the Torah complete, finished. So, here’s the links to study this in more depth. And remember, please. For each audio or video make sure you check the “Comments” section for even more resources. Link to Exodus Lesson 76 – WHO CARRIES OUR SINS? – Many times in the Hebrew it is said that God carries our sins. Translators said that meant that God forgives sin. But, there is a word in Hebrew for forgive or forgives. So God carries away our sin. It doesn’t say the sin is forgiven. It is carried someplace. What might this mean? You’ve got to check this out (it starts at minute 22 in the podcast) - https://lightofmenorah.podbean.com/e/exodus-76-exod-3312-349-who-carries-our-inquity-transgression-and-sin/ Here’s the link to Truth Nuggets Lesson 28 part 2. Great review of what is the Gospel and its Jewish roots foundation. Once again God teaches about two types of sin, UNINTENTIONAL and INTENTIONAL and that He always meant to provide a means so that the WAY back to the Father is again open - https://lightofmenorah.podbean.com/e/truth-nugget-28-lesson-1-part-2-the-living-word-and-the-written-word/ What is Atonement? What is Forgiveness? In parts 1 &2 of lesson 4 I mentioned that atonement and forgiveness are not the same. Atonement means "covering" or "satisfying" the penalty of sin. It operates in the realm of justice. Leviticus shows that atonement required a sacrifice—an innocent substitute whose blood was offered to pay the debt of the wrongdoer. But forgiveness means wiping away a debt and choosing not to hold an offense against someone anymore. It operates in the realm of mercy. God only grants forgiveness to people, but for us Christians it is legally and morally anchored in the atonement of Christ. Check out the links below to go deeper. [1] https://www.gotquestions.org/forgiveness-without-sacrifice.html [2] https://biblehub.com/topical/a/atonement_and_forgiveness.htm [3] https://www.quora.com/What-is-the-difference-between-atonement-and-forgiveness Rabbi Akiva and Rabbi Maimonides on Forgiveness Rabbi Akiva and the early Sages taught that physical Temple sacrifices were inherently insufficient to atone for deliberate, intentional sins Under Biblical law, standard individual sacrifices were strictly reserved for unintentional mistakes caused by carelessness or ignorance. When the Second Temple was destroyed in 70 AD, it created a massive spiritual crisis because the Jewish people could no longer offer any sacrifices at all. Through this, Rabbi Akiva emphasized that direct repentance (teshuvah), a broken heart, and an unmediated relationship with God are what truly cleanse a person. While a sacrifice could never fix an intentional sin, true teshuvah has the power to transform even intentional malice into an opportunity for divine forgiveness. While several sages expanded on this concept, Rabbi Akiva specifically revolutionized how Judaism views the mechanics of forgiveness, purification, and the human relationship with God. Rabbi Maimonides (the Rambam) also teaches that sacrifices are explicitly designated for unintentional sins rather than willful, defiant acts of rebellion. In his legal code, he clarifies that the standard biblical sin-offering is strictly reserved for those who violate a commandment by mistake or lack of awareness. Maimonides emphasizes that a physical sacrifice has no magical or automatic cleansing power on its own. In He outlines that sincere repentance (Teshuvah) - consisting of remorse, ceasing the sin, and verbal confession - is the only mechanism that truly cleanses a person from intentional sin. If a person brought a sacrifice without inner repentance, it was entirely useless—even for an unintentional sin. Conversely, if a person commits a severe, intentional sin, they cannot simply bring an animal to the altar to wipe the slate clean; they must undergo a deep, internal transformation. Teshuvah is a multi-step process that involves: Feeling sincere remorse. Making verbal confession (vidui). Correcting the wrong (such as making financial restitution to a victim). Committing to never repeat the act when faced with the same temptation. The rabbis were certainly on the path of truth when they said Teshuvah (repentance) is critical to the Lord forgiving us of our Intentional sin. The problem is there was no blood sacrifice in the Torah for Intentional sin. But, Jesus is the Blood Sacrifice and now the Sinai Covenant and the Torah are finished in Jesus. Now through Jesus and His sacrifice we can return to the Father since the WAY (Jesus is the WAY) back to the Father. Check out the links below to go deeper. [1] https://jewsforjudaism.org [2] https://rabbisacks.org [3] https://outorah.org [4] https://rabbisacks.org [5] https://www.thetorah.com [6] https://www.chabad.org [7] https://www.derekhlearning.com [8] https://www.betemunah.org [9] https://outorah.org [10] https://www.thetorah.com [11] https://www.thetorah.com [12] [https://henryabramson.com](https://henryabramson.com/maimonides-on-teshuvah/) [13] [https://reformjudaism.org](https://reformjudaism.org/learning/torah-study/torah-commentary/err-human-forgiveness-bring-sacrifice) [14] [https://rabbisacks.org](https://rabbisacks.org/covenant-conversation/vayikra/the-dimensions-of-sin/) [15] [https://jewsforjudaism.org](https://jewsforjudaism.org/knowledge/weekly/demystifying-the-paradox-of-animal-sacrifices) [16] https://www.thetorah.com/article/does-an-intentional-sinner-attain-atonement [17] https://www.myjewishlearning.com/article/the-jewish-view-of-sin/ House of Hillel (Beit Hillel) and the House of Shammai (Beit Shammai) GREAT RABBIS WHEN JESUS WAS A TEEN The disciples of a rabbi are said to be the ones who make up the House of the rabbi. So all the disciples of Rabbi Hillel and said to be the House of Hillel. The disciples of Rabbi Shammai are the House of Shammai. In classical Jewish thought, intentional sin and the mechanics of repentance (Teshuva) expose a fundamental philosophical divergence between the House of Hillel (Beit Hillel) and the House of Shammai (Beit Shammai). While biblical law dictates that sacrificial offerings atone almost exclusively for unintentional sins, forgiveness for intentional sins have different solutions if you are of the House of Hillel or the House of Shammai. Beit Shammai (Erasure to the Baseline): Shammai’s school operated on the principle of strict justice and rigorous cosmic truth. For them, the goal of Teshuva is to painstakingly erase the sin, scrub away the spiritual defilement, and return the soul to its original, neutral state before the sin occurred. Shammai ruled that they must descend into Gehenna (purgatory) to be refined through suffering before they can arise cleansed. He said argued it would have been better if humans were never created, because the stakes of intentional sin are too high, and human failure is devastating. Beit Hillel (Transformation into Merit): Hillel’s school operated on the attribute of loving-kindness (Chessed). They championed the expansive view later echoed throughout the Talmud: when a person repents out of profound love for God, intentional sins are actually transformed into merits. Hillel viewed the energy and passion used to commit the sin as a powerful raw resource that, when redirected toward good, elevates the person to a higher spiritual standing than they occupied before they fell. Hillel said it was better that man was created, focusing on the potential for good deeds and the beautiful capacity for human growth. Check out the links below for further study. [1] https://rabbisacks.org [2] https://diasporayeshiva.com [3] https://www.chabad.org [4] https://www.sefaria.org [5] https://pasyn.org [6] https://www.sefaria.org [7] https://pasyn.org WHAT IS MIDRASH? Midrash can indeed be unbiblical from a strict, literal historical standpoint because its goal is imaginative moral storytelling and legal reasoning rather than modern historical-grammatical reporting. It is used to … * Filling in Gaps: Midrashic sages often invented backstories—like Abraham smashing his father's idols—that do not appear anywhere in the literal text of the Hebrew Bible. In some cases like in Mark 7:1-13 the Pharisees taught that eating "clean" food while being unclean can make the clean food unclean. This is make up. This is not biblical. God never made up that law. It was a law of the "tradition of men" and not God's Torah. We think it has to do with Jesus making all foods clean. That was added into the text of Mark and was not part of the original Jesus was not making all foods clean but coming against the Pharisees who made up their own laws that were not commanded by His Father. * Recontextualizing Verses: Rabbis linked completely separate verses or twisted context to generate new ethical rulings or theological lessons, which modern biblical critics recognize as departing from the God’s intent. * Parabolic Purpose: Traditional Judaism views Midrash as homiletical teachi
