Hossana! Save us now!
Jesus is performing the ritual of Hoshana Rabbah that is preceeded by reading the Deuteronomic code the night before. I believe Jesus was reading the Jubilee laws to his disciples, including his favorite, Judas, who he gave monies to to pay off the debt his ancestor, Ruth, incurred, thus Jesus now owned the land the Temple was built upon.
Many Jews did recognize Jesus as their King, Messiah, and Living God, who came into His Worthy Son, who then walked seven times around the temple to mark the seven days from the Day of Atonement, to the Day of Hoshana Rabbah. If it was a Jubilee Year, then God’s Son would be counting, multiplying 7X7 to arrive at 49. There is a special ritual for the one remaining year, to arrive at 50. Jesus knew the secret of this One Day. So did John the Baptist because his father, Zechariah served as a priest in the temple.
Now that we know Jesus – and John – came for the Children of God (and not Romans) then we can DETECT Paul-Saul’s anti-Christ, and his work. We find the work of the ‘Dark Prince’ in Matthew 21, where he transfers God’s Religion over to Gentiles, employing THE TRUTH it was John who said; “I have come to minister to the sinners, and not the righteous!”
John the Baptist was capable of doing everything that Jesus did, in regards to restoring the Jubilee laws that were done away with a hundred years before his birth by the Sahadrin, who understand what THE SAVIOR is doing, as the capstone is the Jubilee the BUILDER put in place, after His work was done. It is this REST on the Jubilee that perpetuates God’s ownership of The Promised Land – THAT HE GAVE TO HIS CHILDREN! Not just the rich children – BUT ALL HIS CHILDREN – who were Jews, not Gentiles!
In this light, and with permission from the God of the Jews, I take back the religion that John the Baptist practiced, that was stolen by Satan Paul-Saul after the fall of the temple in 70 A.D. All monies collected as a tithe in every Christian chruch in the last 2,000 years shall be returned to God so that He might purchase a New Promised Land! The first people to enter this New Promised Land will be the Poor, the Slave, the Widow, the Sinner, and the Disenfranchised! So be it!
I hereby restore God’s Jubilee! Let all lands and trappings associated with all false christian chrurches be sold and given to the Meek – who have inherited the Earth…………as promised!
Let all debts be forgiven but not those who voted themselves tax breaks at the expence of the poor. God knows who you are by your false counting!
Repent! Make straight paths for The Lord!
Jon the Nazarite Go’el
Copyright 2012
The modern day observance of the rituals of Hoshana Rabbah are reminiscent of the practices that existed in the times of the Holy Temple in Jerusalem. During Sukkot, the four species are taken in a circuit around (inscribing the perimeter, not circumscribing the actual building) the synagogue once daily. On Hoshana Rabbah, there are seven circuits.
Making a circuit around the reading desk on Sukkot while each person holds the Four species in his hands has its origin in the Temple service, as recorded in the Mishnah: “It was customary to make one procession around the altar on each day of Sukkot, and seven on the seventh day” [Sukkah 4:5]. The priests carried the palm branches or willows in their hands. The entire ceremony is to demonstrate rejoicing and gratitude for a blessed and fruitful year. Moreover, it serves to tear down the iron wall that separates us from our Father in Heaven, as the wall of Jericho was encompassed “and the wall fell down flat” (Joshua 6). Furthermore, the seven circuits correspond to the seven words in the verse Erhatz benikayon kappay, va’asovevah et mizbahakha Hashem – “I wash my hands in purity and circle around Your altar, O Lord” (Psalms 26:6).
Biblical scholars argue that the Jubilee is an obvious development of the Sabbatical year.[11] Rather than waiting for the 50th or 49th year, the Deuteronomic code requires that slaves be liberated during their 7th year of service,[31] as does the Covenant Code,[32] which some textual scholars regard as pre-dating the Holiness Code;[33] the Book of Ezekiel, which some textual scholars also regard as earlier than the Holiness Code, refers to a year of liberty (שנת דרור), during which property is returned to the original owner (or their heirs),[34] but the word דרור is used by Jeremiah to describe the release of slaves during the Sabbatical year,[35] which various scholars take to imply that Ezekiel must have been referring to the sabbatical year.[11] Scholars suspect that the transfer of these regulations to 49th or 50th year was a deliberate attempt to parallel the fact that Shavuot is 50 days after Passover, and follows seven weeks of harvest;[11] this parallel is regarded as significant in Kabbalah.[7]
Matthew 21
Jesus Comes to Jerusalem as King
1 As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. 3 If anyone says anything to you, say that the Lord needs them, and he will send them right away.”
4 This took place to fulfill what was spoken through the prophet:
5 “Say to Daughter Zion,
‘See, your king comes to you,
gentle and riding on a donkey,
and on a colt, the foal of a donkey.’”[a]
6 The disciples went and did as Jesus had instructed them. 7 They brought the donkey and the colt and placed their cloaks on them for Jesus to sit on. 8 A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. 9 The crowds that went ahead of him and those that followed shouted,
“Hosanna[b] to the Son of David!”
“Blessed is he who comes in the name of the Lord!”[c]
“Hosanna[d] in the highest heaven!”
10 When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?”
11 The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.”
Jesus at the Temple
12 Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. 13 “It is written,” he said to them, “‘My house will be called a house of prayer,’[e] but you are making it ‘a den of robbers.’[f]”
14 The blind and the lame came to him at the temple, and he healed them. 15 But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple courts, “Hosanna to the Son of David,” they were indignant.
16 “Do you hear what these children are saying?” they asked him.
“Yes,” replied Jesus, “have you never read,
“‘From the lips of children and infants
you, Lord, have called forth your praise’[g]?”
17 And he left them and went out of the city to Bethany, where he spent the night.
Jesus Curses a Fig Tree
18 Early in the morning, as Jesus was on his way back to the city, he was hungry. 19 Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, “May you never bear fruit again!” Immediately the tree withered.
20 When the disciples saw this, they were amazed. “How did the fig tree wither so quickly?” they asked.
21 Jesus replied, “Truly I tell you, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, ‘Go, throw yourself into the sea,’ and it will be done. 22 If you believe, you will receive whatever you ask for in prayer.”
The Authority of Jesus Questioned
23 Jesus entered the temple courts, and, while he was teaching, the chief priests and the elders of the people came to him. “By what authority are you doing these things?” they asked. “And who gave you this authority?”
24 Jesus replied, “I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things. 25 John’s baptism—where did it come from? Was it from heaven, or of human origin?”
They discussed it among themselves and said, “If we say, ‘From heaven,’ he will ask, ‘Then why didn’t you believe him?’ 26 But if we say, ‘Of human origin’—we are afraid of the people, for they all hold that John was a prophet.”
27 So they answered Jesus, “We don’t know.”
Then he said, “Neither will I tell you by what authority I am doing these things.
The Parable of the Two Sons
28 “What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’
29 “‘I will not,’ he answered, but later he changed his mind and went.
30 “Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go.
31 “Which of the two did what his father wanted?”
“The first,” they answered.
Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. 32 For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.
The Parable of the Tenants
33 “Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it and built a watchtower. Then he rented the vineyard to some farmers and moved to another place. 34 When the harvest time approached, he sent his servants to the tenants to collect his fruit.
35 “The tenants seized his servants; they beat one, killed another, and stoned a third. 36 Then he sent other servants to them, more than the first time, and the tenants treated them the same way. 37 Last of all, he sent his son to them. ‘They will respect my son,’ he said.
38 “But when the tenants saw the son, they said to each other, ‘This is the heir. Come, let’s kill him and take his inheritance.’ 39 So they took him and threw him out of the vineyard and killed him.
40 “Therefore, when the owner of the vineyard comes, what will he do to those tenants?”
41 “He will bring those wretches to a wretched end,” they replied, “and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time.”
42 Jesus said to them, “Have you never read in the Scriptures:
“‘The stone the builders rejected
has become the cornerstone;
the Lord has done this,
and it is marvelous in our eyes’[h]?
43 “Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. 44 Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed.”[i]
45 When the chief priests and the Pharisees heard Jesus’ parables, they knew he was talking about them. 46 They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet.
Emilia Rose Spencer-Churchill|b. 12 Jan 2010|p41993.htm#i419921|John Gerard Averell Spencer-Churchill|b. 27 Aug 1975|p10621.htm#i106209|Charlotte M. Baber||p27709.htm#i277087|Winston Churchill|b. 10 Oct 1940\nd. 2 Mar 2010|p10621.htm#i106202|Mary C. d’Erlanger||p10621.htm#i106203|Robert Baber||p27783.htm#i277830||||
Save us, O LORD our God, and gather us from the nations, that we may give thanks to your holy name and glory in your praise.
O God our Savior; gather us and deliver us from the nations, that we may give thanks to your holy name, that we may glory in your praise.”
1 Chronicles 16:36 Praise be to the LORD, the God of Israel, from everlasting to everlasting. Then all the people said “Amen” and “Praise the LORD.”
Psalm 28:9 Save your people and bless your inheritance; be their shepherd and carry them forever.
Psalm 47:1 For the director of music. Of the Sons of Korah. A psalm. Clap your hands, all you nations; shout to God with cries of joy.
1 Chronicles 16:35 Cry out, “Save us, O God our Savior; gather us and deliver us from the nations, that we may give thanks to your holy name, that we may glory in your praise.”
1 Chronicles 16:36 Praise be to the LORD, the God of Israel, from everlasting to everlasting. Then all the people said “Amen” and “Praise the LORD.”
Psalm 28:9 Save your people and bless your inheritance; be their shepherd and carry them forever.
Psalm 47:1 For the director of music. Of the Sons of Korah. A psalm. Clap your hands, all you nations; shout to God with cries of joy.
Psalm 92:4 For you make me glad by your deeds, O LORD; I sing for joy at the works of your hands.
Psalm 107:3 those he gathered from the lands, from east and west, from north and south.
Psalm 118:25 O LORD, save us; O LORD, grant us success.
Psalm 147:2 The LORD builds up Jerusalem; he gathers the exiles of Israel.
Jeremiah 12:14 This is what the LORD says: “As for all my wicked neighbors who seize the inheritance I gave my people Israel, I will uproot them from their lands and I will uproot the house of Judah from among them.
Jeremiah 16:15 but they will say, ‘As surely as the LORD lives, who brought the Israelites up out of the land of the north and out of all the countries where he had banished them.’ For I will restore them to the land I gave their forefathers.
Jeremiah 32:37 I will surely gather them from all the lands where I banish them in my furious anger and great wrath; I will bring them back to this place and let them live in safety.
Ezekiel 28:25 “‘This is what the Sovereign LORD says: When I gather the people of Israel from the nations where they have been scattered, I will show myself holy among them in the sight of the nations. Then they will live in their own land, which I gave to my servant Jacob.
Hosanna is a liturgical word in Judaism and Christianity. In Judaism, it is always used in its original Hebrew form, Hoshana.
Hoshana” (הושענא) is a Hebrew word meaning please save or save now. [5] In Jewish liturgy, the word is applied specifically to the Hoshana Service, a cycle of prayers from which a selection is sung each morning during Sukkot, the Feast of Booths or Tabernacles. The complete cycle is sung on the seventh day of the festival, which is called Hoshana Rabbah (הושענא רבא, “Great Hosanna”).[6]
[edit] Christianity
“Hosanna” (Greek transcription: ὡσαννά, hōsanna) is the cry of praise or adoration shouted in recognition of the Messiahship of Jesus on his entry into Jerusalem, Hosanna! Blessed is the one who comes in the name of the Lord![7] It is used in the same way in Christian praise.
Overall, it seems that “Hosanna” is a cry for salvation; while at the same time is a declaration of praise. Therefore, it may be derived that this plea for help is out of an agreeably positive connotation.
The old interpretation “Save, now!” which may be a popular etymology, is based on Psalm 118:25 (Hebrew הוֹשִׁיעָה נָּא hOshEeah-nna) (Possibly “Savior”). This does not fully explain the occurrence of the word in the Gospels, which has given rise to complex discussions.[8]
[edit] Other examples of modern usage
The “Hosanna Anthem”,[9] based on the phrase Hosanna, is a traditional Moravian Church anthem written by Bishop Christian Gregor of Herrnhut sung on Palm Sunday and the first Sunday of Advent. It is antiphonal, i.e. a call-and-response song; traditionally, it is sung between the children and adult congregation, though it is not unheard of for it to be done in other ways, such as between choir and congregation, or played between trombone choirs.
The seventh day of the Jewish holiday of Sukkot, 21st day of Tishrei, is known as Hoshana Rabbah (Aramaic: הוֹשַׁעְנָא רַבָּא, “Great Hoshana/Supplication”). This day is marked by a special synagogue service, the Hoshana Rabbah, in which seven circuits are made by the worshippers with their lulav and etrog, while the congregation recites Hoshanot. It is customary for the scrolls of the Torah to be removed from the ark during this procession. In a few communities a shofar is sounded after each circuit.
The seventh day of the Jewish holiday of Sukkot, 21st day of Tishrei, is known as Hoshana Rabbah (Aramaic: הוֹשַׁעְנָא רַבָּא, “Great Hoshana/Supplication”). This day is marked by a special synagogue service, the Hoshana Rabbah, in which seven circuits are made by the worshippers with their lulav and etrog, while the congregation recites Hoshanot. It is customary for the scrolls of the Torah to be removed from the ark during this procession. In a few communities a shofar is sounded after each circuit.
At the conclusion of a number of Piyyutim (liturgical poems), five willow branches are beaten on the ground or other surface to symbolize the elimination of sin. This is also symbolic as a prayer for rain and success in agriculture. According to the Kabbalah, beating the ground with the five willow branches is done to “Sweeten the Five Severities”. There is no blessing said for this ritual, but the Aramaic expression “chabit, chabit velah barich” is chanted.
[edit] Prayers for Messiah
The hoshanot are accompanied by a series of liturgical verses climaxing with, “Kol mevasser, mevasser ve-omer” (The voice of the Herald [Elijah] heralds and says)—expressing hope for the speedy coming of the Messiah.
[edit] See also
The book consists of three sermons or speeches delivered to the Israelites by Moses on the plains of Moab, shortly before they enter the Promised Land. The first sermon recapitulates the forty years of wilderness wanderings which have led to this moment, and ends with an exhortation to observe the law (or teachings); the second reminds the Israelites of the need for exclusive allegiance to one God and observance of the laws he has given them, on which their possession of the land depends; and the third offers the comfort that even should Israel prove unfaithful and so lose the land, with repentance all can be restored.[2]
One of its most significant verses is Deuteronomy 6:4, the Shema, which has become the definitive statement of Jewish identity: “Hear, O Israel: the Lord our God, the Lord is one.” Verses 6:4-5 were also quoted by Jesus in Mark 12:28-34 as part of the Great Commandment.
Final judgment
Hoshana Rabbah is known as the last of the Days of Judgment which began on Rosh Hashana.[1] The Zohar says that while the judgment for the new year is sealed on Yom Kippur, it is not “delivered” until the end of Sukkot (i.e., Hoshana Rabbah, the last day of Sukkot), during which time one can still alter their verdict and decree for the new year.[2] Consequently, the blessing which Jews give each other on Hoshana Rabbah, פתקא טבא (piska tova or pitka tova), which in Yiddish is “A guten kvitel”, or “A good note”, is a wish that the verdict will be positive.[3]
In this spirit, the cantor wears a kittel as on the High Holidays. Since Hoshana Rabbah blends elements of the High Holy Days, Chol HaMoed, and Yom Tov, in this spirit the cantor, in the Ashkenazic tradition, recites the service using High Holiday, Festival, Weekday, and Sabbath melodies interchangeably.
Among Sephardi Jews, prayers known as “Selichot” (forgiveness) are recited before the regular morning service (these are the same prayers recited before Rosh Hashanah). In the different prayers of this day, Syrian Jews pray in the same maqam (melody) as on the high holidays. In Amsterdam and in a few places in England, America, and elsewhere, the shofar is also sounded in connection with the processions. The latter practice reflects the idea that Hoshana Rabbah is the end of the High Holy Day season, when the world is judged for the coming year. Because Hoshanah Rabbah is also linked to the high holidays as well as being a joy filled day some Hasidic communities such as “Satmar” have the custom of having Birchat Cohanim/”Priestly Blessing” recited during the “Mussaf” prayer. Some communities such as “Bobov” will only do this if it is on Friday. However this practice is not generally done.
[edit] Evening prior to Hoshana Rabbah
It is customary to read the whole of Tehillim (Psalms) on Hoshana Rabbah eve. There is also a custom to read the book of Deuteronomy on the night of Hoshana Rabbah.
[edit] Rituals and customs
The reasons for many of the customs of the day are rooted in Kabbalah.
[edit] Seven hoshanot
The modern day observance of the rituals of Hoshana Rabbah are reminiscent of the practices that existed in the times of the Holy Temple in Jerusalem. During Sukkot, the four species are taken in a circuit around (inscribing the perimeter, not circumscribing the actual building) the synagogue once daily. On Hoshana Rabbah, there are seven circuits.
Making a circuit around the reading desk on Sukkot while each person holds the Four species in his hands has its origin in the Temple service, as recorded in the Mishnah: “It was customary to make one procession around the altar on each day of Sukkot, and seven on the seventh day” [Sukkah 4:5]. The priests carried the palm branches or willows in their hands. The entire ceremony is to demonstrate rejoicing and gratitude for a blessed and fruitful year. Moreover, it serves to tear down the iron wall that separates us from our Father in Heaven, as the wall of Jericho was encompassed “and the wall fell down flat” (Joshua 6). Furthermore, the seven circuits correspond to the seven words in the verse Erhatz benikayon kappay, va’asovevah et mizbahakha Hashem – “I wash my hands in purity and circle around Your altar, O Lord” (Psalms 26:6).
Each “hoshana” is done in honor of a patriarch.
A Tithe for the Levites and charity for the poor.
A regular Jubilee Year during which all debts are cancelled.
Slavery can last no more than 6 years if the individual purchased is “thy brother, an Hebrew man, or an Hebrew woman.”
Yahwistic religious festivals—including Passover, Shavuot, and Sukkot—are to be part of Israel’s worship
The offices of Judge, King, Kohen (temple priest), and Prophet are instituted
A ban against worshipping Asherah next to altars dedicated to YHWH, and the erection of sacred stones
A ban against children either being immolated or passing through fire (the text is ambiguous as to which is meant), divination, sorcery, witchcraft, spellcasting, and necromancy
A ban forbidding blemished animals from becoming sacrifices at the Temple
Naming of three cities of refuge where those accused of manslaughter may flee from the avenger of blood.
The Jubilee (Hebrew Yovel יובל) year is the year at the end of seven cycles of Sabbatical years (Hebrew Shmita), and according to Biblical regulations had a special impact on the ownership and management of land in the territory of the kingdoms of Israel and of Judah; there is some debate whether it was the 49th year (the last year of seven sabbatical cycles, referred to as the Sabbath’s Sabbath), or whether it was the following (50th) year
Leviticus 25:10
Consecrate the fiftieth year and proclaim liberty throughout the land unto all the inhabitants thereof: it shall be a jubilee unto you – and you shall return every man unto his own clan, you shall return every man to his family.
Leviticus 25:23
The land must not be sold permanently, for the land belongs to me. You are only foreigners, my tenant farmers.
Leviticus 27:21
When the field reverts in the Jubilee year it shall become holy unto the LORD, as a field set apart; and it shall become owned by the priests.”
The Lord then spoke to Moses at Mount Sinai, saying, “Speak to the sons of Israel, and say to them, ‘When you come into the land which I shall give you, then the land shall have a sabbath to the Lord. Six years you shall sow your field, and six years you shall prune your vineyard and gather in its crop, but during the seventh year the land shall have a sabbath rest, a sabbath to the Lord…You are also to count off seven sabbaths of years for yourself, seven times seven years, so that you have the time of the seven sabbaths of years, namely, forty-nine years. You shall then sound a ram’s horn abroad on the tenth day of the seventh month; on the day of atonement you shall sound a horn all through your land. You shall thus consecrate the fiftieth year and proclaim a release through the land to all its inhabitants. It shall be a jubilee for you (Leviticus 25:1-4, 8-10, NASB).
Biblical scholars argue that the Jubilee is an obvious development of the Sabbatical year.[11] Rather than waiting for the 50th or 49th year, the Deuteronomic code requires that slaves be liberated during their 7th year of service,[31] as does the Covenant Code,[32] which some textual scholars regard as pre-dating the Holiness Code;[33] the Book of Ezekiel, which some textual scholars also regard as earlier than the Holiness Code, refers to a year of liberty (שנת דרור), during which property is returned to the original owner (or their heirs),[34] but the word דרור is used by Jeremiah to describe the release of slaves during the Sabbatical year,[35] which various scholars take to imply that Ezekiel must have been referring to the sabbatical year.[11] Scholars suspect that the transfer of these regulations to 49th or 50th year was a deliberate attempt to parallel the fact that Shavuot is 50 days after Passover, and follows seven weeks of harvest;[11] this parallel is regarded as significant in Kabbalah.[7]
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