"Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night." Psalms 1:1-2

In his book "On the Kabbalah and Its Symbolism," the well-respected Gershom Scholem gives some insight into the subliminal process through which mystics of all religions use Scripture to justify their aberrant exegesis of Scripture:

"...not my intention to discuss mystical exegesis in its concrete application to the Bible. Vast numbers of books have been written by Jewish mystics attempting to find their own ideas in, or read them into, the Biblical texts... Many productive minds among the Kabbalists found this a congenial way of expressing their own ideas, while making them seem to flow from the words of the Bible. It is not always easy, in a given case, to determine whether the Biblical text inspired the exegesis or whether the exegesis was a deliberate device, calculated to bridge the gap between the old and the new vision by reading completely new ideas into the text. But this perhaps is to take too rationalistic a view of what goes on in the mind of a mystic. Actually the thought processes of mystics are largely unconscious, and they may be quite unaware of the clash between old and new which is of such passionate interest to the historian. They are thoroughly steeped in the religious tradition in which they have grown up, and many notions which strike a modern reader as fantastic distortions of a text spring from a conception of Scripture which to the mystic seems perfectly natural. For one thing can be said with certainty about Kabbalists is this: they are, and do their best to remain, traditionalists, as is indicated by the very word Kabbalah, which is one of the Hebrew words for 'tradition.'" 1.

Some will argue that mysticism is far removed from the Judaic writings. Hebrew Roots leaders advocating the study of the Mishnah or Midrash do not provide critical information on occultism so that we might compare. However, history reveals that mysticism has had a profound influence in Judaism, and is thought to be chiefly conveyed in the sacred writings.

"Mysticism and mystical experiences have been a part of Judaism since the earliest days. The Torah contains many stories of mystical experiences, from visitations by angels to prophetic dreams and visions. The Talmud considers the existence of the soul and when it becomes attached to the body. Jewish tradition tells that the souls of all Jews were in existence at the time of the Giving of the Torah and were present at the time and agreed to the Covenant…"2.

"The Sacred Books of the Jews, shows that the Rabbis who contributed to the Talmud did not maintain pure Biblical doctrine.

"The Rabbis of the Talmud speculated on these mysteries, particularly when they were commenting on Genesis and the visions of Ezekiel. The speculations were later embroidered by new ideas that entered Jewish thought from the Syriac Greeks, the Zoroastrian Babylonians, and the Gnostic sect of the Byzantium Christians. From these foreign and domestic concepts and myths, the Jews wove into their mysticism ideas of upper and neither worlds, angels, and demons, ghosts and spirits - ideas that had been unknown or of little importance to the Jews until then." 3.

Even the renowned Avi ben Mordechai teaches Jewish mysticism. An email from James Trimm of SANJ, announced "Torah Talk" featuring Avi ben Mordechai who planned to teach Genesis from the esoteric or mystical point of view:

"…we are going to be addressing Genesis Chapter 1 in relation to the creation story... You’ll also get an introduction into what is called by the Jewish Mystics "Ein Sof" and "Nothingness," concepts taught by Paul in Colossians 1:15 and by Yochanan in the book of Yochanan 1:1-3. This is part of our program for January 16, 1999, on Torah Talk, as we unveil the Creation Story at its Scientific and Mystical levels." 4.

Ein Sof is the theosophical designation of a god of infinity who is "primordial nothingness" and "the annihilation of thought", according to The Essential Kabbalah, by Daniel C. Matt, "America's foremost poet laureate of Kabbalah":

"The first sefirah [emanation of Ein Sof] …is sometimes referred to as Ayin, Nothingness…In [the] primal state, God is undifferentiated being, neither this nor that, no-thingness… In the depths of Binah [second sefirah] lies Hokhmah, Wisdom. The mystic is nourished from this sphere. Profound and primal, it cannot be known consciously, only absorbed. In the words of Isaac the Blind, one of the earliest kabbalists of Provence, 'The inner, subtle essences can be contemplated only by sucking, not by knowing.' Beyond Hokhmah is the Nothingness of Keter, the annihilation of thought. In this ultimate sefirah human consciousness expands, dissolving into infinity." 5.

Scripture tells us that God is approachable and knowable through Jesus Christ:

"Jesus saith unto him, " I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him." John 14: 6,7

"He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." John 14:21

"Jesus answered and said unto him, "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." John 14:23

The Talmud encompasses specific teachings involving demonology, legends and myths. Regarding demonology in Europe, author and historian, Nesta Webster wrote of the preoccupation of the Talmudic rabbis with demons.

"…demonology in Europe was essentially a Jewish science…Thus the Talmud says: " if the eye could perceive the demons that people the universe, existence would be impossible. The demons are more numerous than we are: they surround us on all sides like trenches dug round vineyards. Every one of us has a thousand on his left hand and ten thousand on his right. The discomfort endured by those who attend rabbinical conferences ...comes from the demons mingling with men in these circumstances. Besides, the fatigue one feels in one's knees in walking comes from the demons that one knocks up against at every step. If the clothing of the Rabbis wears out so quickly, it is again because the demons rub up against them. Whoever wants to convince himself of their presence has only to surround his bed with sifted cinders and the next morning he will see the imprints of cock's feet.1". 6.

The Talmud teachings are entwined with magical practices and superstition.

"The same treatise goes on to give directions for seeing demons by burning portions of a black cat and placing the ashes in one's eye: "then at once one perceives the demons2." The Talmud [treatise Hullin] also explains that devils particularly inhabit the water spouts on houses and are fond of drinking out of water-jugs, therefore it is advisable to pour a little water out of a jug before drinking, so as to get rid of the unclean part.2" 7.

Another section of The Babylonian Talmud provides these warnings about demons, sex, and epileptic children:

"Gittin 70a. The Rabbis taught: "On coming from a privy (outdoor toilet) a man should not have sexual intercourse till he has waited long enough to walk half a mile, because the demon of the privy is with him for that time; if he does, his children will be epileptic." 8.

Recognized as 'pro-Semite' writer, Hermann L. Strack, is quoted from his book "The Jews and Human Sacrifice":

"…A strongly "pro-Semite" writer quotes a number of Jewish medical writings of the eighteenth century, republished as late as the end of the nineteenth, which show the persistence of these magical formulae amongst the Jews…as follows: "For epilepsy kill a cock and let it putrefy." "In order to protect yourself from all evils, gird yourself with the rope with which a criminal has been hung."…"Fox's blood and wolf's blood are good for stone in the bladder, ram's blood for colic, weasel blood for scrofula," etc.--these to be externally applied." 9.

An article on Teutonic Magic by F. Hälsig in "Hastings' Encyclopœdia on Religion and Ethics" provides some insight on past Jewish magical practices in the Talmud.

"… [The] article on Magic in Hastings' Encyclopœdia goes on to say that the magical formulae handed down in Latin in ancient medical writings and used by monks were mainly of Eastern origin, derived from the Babylonish, Egyptian and Jewish magic…2."

"…if we turn to the Talmud[tract Sabbath] we shall find cures recommended… For example: The eggs of a grasshopper as a remedy for toothache, the tooth of a fox as a remedy for sleep, viz. the tooth of a live fox to prevent sleep and of a dead one to cause sleep, the nail from the gallows where a man was hanged as a remedy for swelling.3." 10.

In the Babylonian Talmud, there are further directions for superstitious and abominable practices:

"Gittin 69a . To heal his flesh a Jew should take dust that lies within the shadow of an outdoor toilet, mix with honey and eat it." 11.

"Gittin 69b. To heal the disease of pleurisy ("catarrh") a Jew should "take the excrement of a white dog and knead it with balsam, but if he can possibly avoid it he should not eat the dog's excrement as it loosens the limbs." 12.

Galatians 5:20-21 states:

"Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God."

Since the Talmud is steeped in superstition and occult lore, it should be no surprise to us that those propagating its use would also be promoting occult superstition. For example, Peter Michas posted an email with a list of recommended books he deemed necessary in order to sit under his teachings; this book list includes the Talmud. Mr. Michas occasionally sends out chain letters for "good luck". It should also be noted that, besides occult leanings, Peter has a penchant for sending out to his email list--his students-- tasteless and vulgar jokes. (ie. bar humour, suggestive and so on), which can easily be verified.

"In a message dated 1/23/99 3:47:42 PM Mountain Standard Time, peterm@messengers-of-messiah.org writes:

"The origination of this letter is unknown, but it brings good luck to everyone who passes it on. Just forward it to five of your friends to whom you wish good luck. You will see that something good happens to you four MINUTES from now if the chain is not broken. You will receive good luck in four minutes…"

This is from a "leader" who is esteemed to lead the flock of Jesus Christ to better understand "truth" and be "holy".

There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto the Lord… Deut. 18:10-12a

The Talmud contains much in the way of false doctrine. The issue of demonology and related topics in the Talmud crosses over into Kabbalistic teachings. The Jewish Kabbalistic beliefs about demons are found in one of its main treatises, The Zohar. Future sections of this series will discuss the Kabbalah and its influence on Judaism and the Talmud.

The respected Jewish scholar, Gershom Scholem, provides this false teaching on demons according to the Talmud and the Zohar:

"According to Talmudic tradition, demons are spirits made in the Friday evening twilight, who, because the Sabbath has intervened, have received no bodies. From this later authorities drew the inference (which is perhaps implicit in the Talmudic sources) that the demons have been looking for bodies ever since, and that this is why they attach themselves to men. This entered into a combination with another idea. After the murder of Abel by his brother, Adam decided to have no further dealings with his wife. Thereupon female demons, succubi, came to him and conceived by him; from this union, in which Adam's generative power was misused and misdirected, stem a variety of demons, who are called nig'e bn Adam, 'Spirits of harm that come from man.'1. …practices are systematized in the Zohar, which develops the myth that Lilith, Queen of the demons, or the demons of her retinue, do their best to provoke men to sexual acts without benefit of woman, their aim being to make themselves bodies from the lost seed." 13.

In his article on "Jewish Magic" M. Gaster states:

"…These ideas [Talmud demonology] received a fresh impetus from the publication of the Zohar, which, a Jewish writer tells us, " from the 14th century held almost unbroken sway over the minds of the majority of the Jews. In it the Talmudic legends concerning the existence and activity of the shedhim (demons) are repeated and amplified, and a hierarchy of demons was established corresponding to the heavenly hierarchy… Manasseh [ben Israel]'s Nishmat Hayim is full of information concerning belief in demons ...1." 14.

Further reference to the Zohar teachings reveals that men and women have sexual intercourse with demons during their sleep.

"See the Zohar, treatise Bereschith, folio.54b, where it is said that all men are visited in their sleep "by female devils." These demons never appear under any other form but that of human beings, but they have no hair on their heads…In the same way as to men, male devils appear in dreams to women, with whom they have intercourse." 15.

We find further correspondences between Talmudic and Kabbalistic sources concerning demons and the succubi mentioned above. These unholy unions are found in historical accounts of witches' confessions, i.e., The Witch Cult in Western Europe, Historie de la Magie en France and in, Hastings' Encyclopedia of Religion and Ethics, article on "Jewish Magic" by M. Gaster.

"…the vile confessions made by both Scottish and French peasant women accused of witchcraft concerning the nocturnal visits paid them by male devils 2. find an exact counterpart in passages of the Cabala, where it is said that, "the demons are both male and female, and they both endeavor to consort with human beings- a conception from which arises the belief in incubi and succube.3." 16.

Scripture states that to embrace sorcery or witchcraft is an abomination to God. The Talmud also provides superstitious "solutions" for protecting oneself from the onslaught of demonic attack and disease, as seen for example, in treatise Berakhoth, folio 6:

" … The Talmud also gives directions on the manner of guarding against occult powers and the onslaught of disease. The tract Pesachim declares that he who stands naked before a candle is liable to be seized with epilepsy. The same tract also states that "a man should not go out alone on the night following the fourth day or on the night following the Sabbath, because an evil spirit, called Agrath, the daughter of Ma'hlath, together with one hundred and eighty thousand other evil spirits, go forth into the world and have the right to injure anyone they would chance to meet." 17.

"For God hath not given us the spirit of fear; but of power, and of love and of a sound mind."

When studying the various teachings in the Talmud about demons, one immediately discovers references to the name Lilith. This is significant because today, the New Age movement speaks of "Lilith rising."

The previous information regarding the Sabbath, Agrath, the daughter of Ma'hlath, and the demons are connected to Lilith in the Talmud, Midrash and Zohar.

Lilith is equated with a "first Eve", the feminine dark side of the divine and goddesses such as Isis, Astarte, the Black Madonna or Queen of Demons and other false gods. The myth of Lilith is a gnostic perversion of the Biblical account of Creation and Adam and Eve.

The Jewish, "LILITH Magazine", featured "All you ever Wanted to Know about Lilith", which was originally printed in their premier issue in the fall of 1976, and provides this insight to the identity of Lilith.

"Commentators have often translated "lilith" as "night-monster," associating the name with layil, the Hebrew word for night; thus, Rabbi Hanina forbids men to sleep alone in a house at night lest they fall prey to her (Shabbat 151b). (The Akadian "lilitu," a female spirit wind, is probably a more accurate etymology, however.)" 18.

It becomes apparent that there are many versions of Lilith, but author, Judy Weinberg, presents two of the most common teachings as they are found in the Talmud and Midrash.

"Two separate and distinct beings-Lilith of the Talmud and Eve 1 of the midrash-came together into one, to become Lilith, Adam's first mate. We can see this process of integration in the Alphabet itself. In the beginning of this account, Lilith is characterized as a woman (ishah). By the end of the story, however, her children are called demons (sheydim) and she herself has powers that can only be warded off by the mystical means of an amulet. Thus, having equated his protagonist with Lilith of the Talmud, the author was forced to assign her the characteristics attributed to her by that work." 19.

"…The first available version of the Creation story which associates the name Lilith with a "first Eve" is included in the Alphabet of Ben-Sira , a work probably written sometime in the Gaonic period (600-1000 C.E.). This account merges into two separate and distinct traditions-that of the Lilith of the Talmud and that of the "first Eve" of the midrash (legends)." 20.

It is curious how Lilith materialized in the Talmud, since there is no record of her in the Torah. "LILITH Magazine" states:

"The personality called "Lilith" in the Talmud shows no connection with Adam at all. From the four specific references to Lilith in the Babylonian Talmud, we learn only that she is a wild-haired and winged creature with nymphomaniac tendencies (Erubin 100b, Niddah 24b, Shabbat 151b); and the mother of demons (Bava Batra 73a )." 21.

Lilith Magazine also declares that Lilith is mentioned in the Bible.

"Such a characterization of Lilith may have been drawn from the single Biblical mention of "lilith" (Isaiah 34:14):

"The wild creatures of the desert shall meet with the jackals, the goat demon shall call to his fellow, the lilith shall also repose there and find for herself a place of rest." 22.

Upon attempting to verify this verse in the Authorized King James Bible, we found no such mention of Lilith, or the goat demon, but rather the following:

"The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest." (KJV)

It should be noted that the NIV translation allows for the interpretation of the previous verse to include demons and the Lilith teachings.

"Desert creatures will meet with hyenas, and wild goats will bleat to each other; there the night creatures will also repose and find for themselves places of rest.: (NIV)

The footnotes to this verse include reference to… " Desert creatures...hyenas ... wild goats. Sometimes connected with demons… night creatures. Outside the Bible a related Semitic word refers to a "night demon."

From the web site, "Lilith and the Talmud," we learned that Lilith and related topics are covered in sections of The Babylonian Talmud:

"b. Erubuin 18b: "Rabbi Jeremia ben Eleazer said, "During those years (after their expulsion from the Garden) in which Adam, the first man Was separated from Eve, he became the father of ghouls and demons and lilin." Rabbi Meir said, "Adam, the first man, being very pious and finding that he has caused death to come into the world, sat fasting for 130 years, and separated himself from his wife for 130 years, and wore fig vines for 130 years. His fathering of evil spirits, referred to here, came as a result of wet dreams." 23.

"Section b. Erubin 100b, refers to Lilith growing long hair; B. Nidda 24b refers to Lilith as a demoness with a human appearance except that she has wings;" 24.

b. Shab. 151b of The Babylonian Talmud states:

"One may not sleep alone in a house, for Lilith takes hold of whoever sleeps alone in the house." 25.

b. Baba Bathra 73-b continues with:

"Rabba bar bar Hana said, " I once saw Hormin, a son of Lilith, running on the battlements of Mahoza…. When the demonic government heard of it, they killed him [for showing himself]." 26.

The Babylonian Talmud, the accepted and preferred version, further teaches that Adam committed bestiality.

"Yebamoth 63a. States that Adam had sexual intercourse with all the animals in the Garden of Eden." 27.

This would imply that Adam stayed in the Garden and was not expelled after the original sin, or that he was busy committing these acts before the record of events in Genesis that caused his expulsion with Eve.

The Talmud further promotes such uncleanness through obscene teachings regarding bestiality and sex with children!

"Yebamoth 59b. A woman who had intercourse with a beast is eligible to marry a Jewish priest. A woman who has sex with a demon is also eligible to marry a Jewish priest." 28.

"Sanhedrin 55b. A Jew may marry a three year old girl (specifically, three years "and a day" old)." 29.

"Sanhedrin 54b. A Jew may have sex with a child as long as the child is less than nine years old" 30.

Kethuboth 11b. "When a grown-up man has intercourse with a little girl it is nothing." 31.

We wonder when, or if, Peter Michas, Jacob Prasch, Avi ben Mordechai and the myriad of other Hebrew Roots leaders promoting the study of these "Sacred Books", would have unveiled these very secret teachings to Christians.

Angelo Rappoport in,"The Story of Lilith" from Ancient Israel: Myths and Legends, shows the relationship of Makhlath and Agrath to Lilith and the Sabbath, mentioned previously.

"The she-demon Makhlath (the dancer) and her daughter Agrath 4. are two female demons who live in strife with Lilith. Lilith is accompanied by four hundred and eighty hosts of evil spirits and destroying angels, and she is constantly howling. Makhlath is accompanied by four hundred and seventy-eight hosts of evil spirits. She and her daughter Agrath, from the Zend word Agra = beating, are in constant enmity with Lilith.

"Constant war is waged between them, and they meet on the day of atonement. Whilst they are thus engaged in quarrel and strife, the prayers of Israel ascend to Heaven, whilst the accusers are absent, being otherwise engaged.5." 32.

"Agrath commands hosts of evil spirits and demons, and rides in a big chariot. Her power is paramount on Wednesdays and Saturdays, for on these days Agrath, the daughter of Makhlath, roves about in the air accompanied by eighteen myriads of evil spirits.6." 33.

The Midrash, promoted by leaders in the Hebraic Roots movement, associates the concept of Lilith with the 'First Eve.'

"The midrash (legends) of Genesis Rabbah discusses a "first Eve" but does not mention Lilith. According to Rabbi Hiya, she "returned to dust" (22:7). Judah, son of Rabbi Hiya, states that in the beginning God created Eve for Adam, but when Adam saw her being made with sinews and blood, he grew disgusted and became alienated from her. Thereupon God caused this first Eve to return to nothingness and proceeded to create a second Eve for Adam (18.4)." 34.

Angelo Rappoport provides the most common version of Lilith, that she became the consort of Adam and their union produced a lineage of demons:

"…She is supposed to have been the first wife of Adam. She had been one of the wives of Sammael, but of a wild, heroic and passionate nature she left her spouse and joined Adam. From their union issued the demons or Shedim, who rode about in the world as wicked spirits…Lilith, like Adam, had been created from the dust (Adamah) of the earth. But as soon as she had joined Adam they began to quarrel, each refusing to be subservient and Submissive to the other. "I am your lord and master," spoke Adam, "and it is your duty to obey me." But Lilith replied: "We are both equal, for we are both issued from dust (Adamah), and I will not be submissive to you…. And when Lilith saw this she spoke the Ineffable Name of the Creator and soared up into the air. Thereupon Adam stood in prayer before the Creator and thus he spake: " O Lord of the Universe, the woman Thou hast given me has fled from me."

"And the Holy One, blessed be His name, sent at once three angels whose names were Senoi, Sansenoi, and Sammangelof, to fetch and bring Lilith back to Adam…but she refused to return. And the angels spake to this rebel, this she-demon: "We will drown thee in the sea." But she made answer: "Know ye not that I have been created for the purpose of weakening and punishing little children, infants and babes. I have power over them from the day they are born until they are eight days old if they are boys, and until the twentieth day if they are girls." She swore to them in the name of the living God that whenever she came and saw the names or images or faces of these three angels, Senoi, Sansenoi, and Sammangelof, upon an amulet or cameo in the room where there was an infant, she would not touch it. But because she did not return to Adam, every day a hundred of her own children or spirits and demons die." 35.

Mr. Rappoport cites other authors who relate that the myth of Lilith perpetuated the use of incantations, amulets and cameos for protection against the demon.

"…The legend of Lilith and the message of the three angels is found in several sources of Rabbinical lore in some of which it is quoted from the Alphabetum Siracidis. 2.

"The book known as the Sefer Rasiel describes the formula to be written upon amulets or cameos and to be placed in the rooms where there are new-born babes. It refers to Lilith as the first Eve, and conjurers her in the name of the three angels and the angel of the sea to whom she had sworn not to harm the babes in whose rooms she found written on paper the names of the three angels.2.

"Lilith is thus a female night demon, and is also known under the name of Meyalleleth or the howling one. 2." 36.

"Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter." Isaiah 5:20
 

According to author Judy Weinberg, the Talmud, Midrash and Zohar present Adam as an hermaphrodite or bisexual:

"The Zohar (the central work of Jewish mysticism) develops a theory that Adam originally comprised both male and female elements. This is based on Talmudic and midrashic statements that "Adam, who was the first man, had two full faces" (Brachot 61a, Erubin 18b). Rabbi Samuel ben Nachman said: "When the Holy One, blessed be He, created the first man, he created him as a hermaphrodite." Rabbi Levi said the same thing:

"When man was created, he was created with two body fronts, and He sawed him in two, so that two bodies resulted, one for the male and one for the female (Lev. Rab. 14:1)." 37.

Weinberg shows how Adam's "bisexuality" links to Lilith.

"The Zohar picks up on this theme of Adam's bisexuality but now draws the connection with Lilith:

"The female was attached to the side of the male until God cast him into a deep slumber... God then sawed her off from him and adorned her like a bride and brought her to him, as it is written, "And He took one of his sides and closed up the place with flesh. " I have found it stated in an old book that the word "one" here means "one woman" to wit the original Lilith, who was with him and conceived from him. Up to that time, however, she was not a help to him, as it is written, "but for Adam there was not found a helpmeet for him." (134b)."

"Other references in the Zohar describe Lilith as a competitor to "the female affixed to his side."(see III 19a, II 276b, I 19b). " 38.

Genesis contains no such occult teaching. However, Planned Parenthood, in Public Health, mental health institutions, the educational system and many liberal churches are purveying New Age teachings of bisexuality and androgyny. Getting in touch with one's feminine or masculine side is an esoteric cliché found in modern psychology.

Controversies over the superiority of Lilith vs. the other demons seem to consume the intellectual and spiritual capacities of these Jewish scholars.

"….Kabbalistic tradition has numerous portrayals of Lilith as a demon, often linking her to other such female spirits as Naamah, Machlah and Agrat. In fact, Lilith is often confused with them. Yaalkut Re'uveni claims, for instance, that both Lilith and Naamah had intercourse with Adam and brought forth "plagues to the world." However, elsewhere the Zohar identifies Naamah as "the mother of demons" while Lilith, it seems, only functions as their governess:

"Naamah "goes forth and makes sport with men and conceives from them through their lustful dreams."...[The offspring] all go to the ancient Lilith who brings them up. She goes out into the world and seeks her little ones and when she sees little children she cleaves to them in order to kill them and insinuate herself into their spirits (Zohar III, 76b)." 39.

The tradition of Lilith as a slayer of children is seen in the midrash in Numbers Rabbah: "...like Lilith, who, when she can find no strange children, slays her own" (16:25). This Lilith seems to resemble the Babylonian demon Labartu or Lamashtu, for the child-slayer image has no foundation in the Talmud and certainly no connection with the first Eve. Since scholars differ widely as to the dating of Numbers Rabbah, it is difficult to determine whether the author of the Alphabet based his portrayal of Lilith as the evil spirit who harms babies on this source, or whether both drew from a common antecedent. In any case, the unity of the motifs of promiscuity and child-slaying does not occur until the time of the Zohar (see Zohar 119b)…" 40.

Creation, as we understand it in the Bible, takes a definite perverted twist in the Talmud, Mishna, Midrash and Zohar, by introducing Lilith, demons, bisexuality and other esoteric concepts. Through study of Biblical truth, we know that Lucifer and demons exist. There is no question on that. However, no where in Scripture are found the ideas, myths, perversion of Scripture or blatant witchcraft which are presented in the very writings of the "sages" whom the Hebrew Roots teachers recommend.

Some might suggest that these teachings are ancient, outdated and no longer apply. However, it is exactly these sources of teaching--the Talmud, Midrash, the Mishnah --the Oral teachings of the Sages--which we are encouraged to study to find understanding of our Hebrew Roots.

Avi ben Mordechai confuses the oral traditions with the Gospel:

"…It is halacha that was recognized during the First and/or Second Temple periods. …Understanding the concept that a Jewish talmid is a student of the rabbis’Mishnah and Gemara (Mishnah is the Oral Tradition and the Gemara is the commentary and discussion, i.e., Mishnah + Gemara = Talmud, hence "talmidim"), I also recognize that our Rabbi Y’shua also had His Gemara (discussion and teaching) on the rabbinic Mishnah and the written code of Sinai. Thus, we are His talmidim or students of His Oral Traditions which is the proper definition of the term "Gospel." We are to follow His Mishnah and Gemara, i.e., His Talmud…"41.

In "Explaining the Midrash" Jacob Prasch of Moriel promotes The Midrash, or Ancient Wisdom, as an important element of New Testament scholarship:

"…The clearest set of guidelines in Midrash are the Seven Midroth attributed to Rabbi Hillel, the founder of the Pharisaic School of Hillel, where Rabbi Shaul (St. Paul) was educated as a rabbi by Rabbi Gamaliel, the grandson of Hillel….A classical work of Midrash in Judaism is the Midrash Rabba on Genesis (Berashith). Another is Lamentations Rabba. …Both of these kinds of midrashim are haggadic. There are also wide bodies of midrashic literature which are halakik, but these are of less importance to New Testament scholarship…

It takes the wisdom of the ancients to really understand these things…not the wisdom of the 16th century, but the wisdom of the first century…"42.

Our research reveals that Jewish commentaries and false teachings have rarely changed in scope and intent, but rather have been supplemented. Peter Michas falsely states that Jesus quoted from these Jewish commentaries that contradict the Word of God. His e-mail messages are posted to "Ha-Talmidim" or The Students, which means as Avi ben Mordechai stated, students of the Talmud's Mishnah and Gemara.

"… The New Testament is in the pattern of the Jewish traditional work of Torah, Mishnah, Haggadah, Halakah, Talmud and Midrash, but inspired by God Himself for the common people. These Hebraic works as well as the Inspired Scriptures were quoted from by Jesus and all the writers of the New Testament. But even now, to have full comprehension, we must read the scriptures in the proper Hebraic context…Most all of the Judaic writings have been preserved for us and now translated into proper English directly from the Hebrew…" 43.

Will the Hebrew Roots leaders divulge to their Talmidim the aforementioned teachings of the Talmud, Mishna and Midrash and other portions that directly pertain to Christians, such as...

"Rosh Hashanah 17a. Christians (minnim) and others who reject the Talmud -Will go to hell and be punished there for all generations." 44.

"Sanhedrin 90a. Those who read the New Testament ("uncanonical books") -Will have no portion in the world to come." 45.

"Baba Kamma 113a. Jews may use lies ("subterfuges") to circumvent a Gentile." 46.

Scripture states that, "Lying lips are an abomination to the Lord: but they that deal truly are his delight. Prov. 12:22

There are many connections between the Talmud, Midrash, Mishna and the Kabbalah. Some have suggested that the Kabbalah is simply a facet of otherwise positive Jewish mysticism that is totally misunderstood by Christians, and that these teachings are not occult. Other Hebriac Roots teachers deny the connections while they promote Kabbalism. An Encyclopedia of Jewish Concepts offered by Messengers of Messiah and promoted by Larry Rowland claims to contain "the essential teachings of Judaism." The unsuspecting reader is then informed by the encyclopedia's Introduction that those teachings include The Apocrypha and the Kabbalah.

"…the introduction to the book 'Encyclopedia of Jewish Concepts,' …You can read the intro. for yourself and make up your own minds. I would like to add, in its [The Kabbalah] defense that some of the best known Jewish book sellers advertise it in their catalogues, i.e. Jonathan David Co., Menorah Publications, Source for Everything Jewish to name but a few. Jonathan David Co. writes: 'Encyclopedic in scope, this work by one of the foremost contemporary scholars provides an interesting, lucid overview of the basic, universal concepts of Judaism. …' …NOTE: -: For those interested, it can be obtained at a better price from Messengers of Messiah Intl. Min; Pastor Peter A. Michas; P.O. Box 125; Troy, IL., 62294.)…" 47.

"INTRODUCTION: Encyclopedia of Jewish Concepts

"The purpose of this book is to provide in a single handy volume the essential teachings of Judaism It is written for those who want an up-to-date and easily intelligible account of basic Jewish concepts, a knowledge of which brings meaning to what may otherwise seem empty phrases …. Knowledge of Jewish values has reached an abysmally low point. It is of the utmost importance that the Jewish heritage be looked upon as a whole, not as a mere series of precepts and concepts linked together. Its study must not be the prerogative of specialists, but should be shared by the multitudes…

"In all ages the rich literature of Judaism had a certain number of books of permanent value, which were a source of enjoyment to every class of Jews. There has not been a single period which did not make some permanent contribution to posterity. Each era deposited behind it a sort of layer. For thousands of years our people thought and felt and expressed itself in various styles and forms. The Bible, the Apocrypha, the Talmud, Philosophy, Kabbalah, Poetry, Ethics, Hasidism-each of these represents an entire era with its own atmosphere and character." 48.

The Jewish Encyclopœdia, in an article on the Cabala, provides these observations on the affinity between the Talmud and Kabbala.

"... The fact is that the main ideas of the Zohar find confirmation in the Talmud. As the Jewish Encyclopœdia observes, " the Cabala, is not really in opposition to the Talmud," and "many Talmudic Jews have supported and contributed to it.4"49.

Adolphe Franck, in his La Kabbale, "…does not hesitate to describe it as "the heart and life of Judaism…5" 50.

P. Vulliaud, in his work, La Kabbale Juive: histoire et doctrine, quotes Greenstone from The Messiah Idea, who states;

"The greater number of the most eminent rabbis of the seventeenth and eighteenth centuries believed firmly in the sacredness of the Zohar and of the infallibility of it's teaching. 6." 51.

What exactly is the Kabbalah? Where did it come from, and why is The Zohar being sold door to door in Israel where it was once forbidden literature? Why is the Cabala now being presented to children in the United States through such programs as the Jr. Great Programs for gifted children grades 4-8. In their revised Jr. Great Books Program, sixth graders will be reading "The Mysteries of the Cabala" by Isaac Bashevis Singer. This book is promoted as acceptable because, as stated to an inquiring parent by a representative of the Junior Great Books program, "it is mysticism, not occultism." A follow-up phone call yielded little information:

"I talked with the same guy, Tom Kershner (I'm guessing on the spelling). He remembered our previous conversation but didn't want to talk to me and quickly sent me on to a woman who is one of the Great Books editors. Her name is Ann Speltz (guessing on spelling). I asked why they chose the story called THE MYSTERIES OF THE CABALA by Isaac Bashevis Singer. She told me it matches their criteria. I asked what that was. She said she could send me a two page write-up on that. I asked her to tell me. She told me it is a story of very high literary quality. It was written by a Nobel Prize winner. It is discussible because the meaning is not obvious. The meaning is not explicit, therefore 'everybody pools what they notice about the story'. The better readers help the not so good readers to understand.  I asked her if the fifth and sixth graders will be curious about the Cabala after they read this. She said they won't because they'll be interested in the character (the boy). I said the boy is interested in the Cabala so won't the readers be too? Then she said a mouthful. She told me they won't be interested because the Cabala is about Judaism --  and then she acted like she had said too much and quickly told me that someone had come in that she had to talk to and asked for my address to mail me the 2-page criteria." 52.

Footnotes

1.    Gershom Scholem, On The Kabbalah and Its Symbolism, p.33, Schocken Books, New York, 1996,1965.
2.    http://baptist1.com/judaism/kabbalah.htm
3.    Harry Gersh "The Sacred Books of the Jews," http://marlowe.wimsey.com/rshand/streams/thera/canaan.html
4.    James Trimm, The Society for the Advancement of Nazarene Judaism: http://www.nazarene.net
5.    Daniel C. Matt, The Essential Kabbalah, Harper Collins, 1996, p. 7,8,11.
6.    Talmud, treatise Berakhoth, folio 6; as Cited in Nesta H.Webster, p. 80, Secret Societies and Subversive Movements" Omni Publications, Eighth edition, 1964.
7.    Talmud, treatise Hullin, folios 143,144; as Cited in Webster, Ibid. p. 80.
8.    Michael A. Hoffman II & Alan R. Critchley, The Campaign for Radical Truth in History; http://www.hoffman-info.com
9.    Hermann L. Strack, The Jews and Human Sacrifice, Eng. Trans. pp. 140,141 (1900) as Cited in Webster, op. cit., p. 82.
10.    (2). Hastings' Encyclopœdia, article on Teutonic Magic by F. Hälsig.; 3. Talmud, tract Sabbath; as Cited in Webster, Ibid., p. 82.
11.    Michael A. Hoffman II & Alan R. Critchley, op. cit.
12.    Ibid.
13.    Gershom Scholem, "On The Kabbalah And Its Symbolism," p.154, Schocken Books, 1965/1996
14.    Hastings' Encyclopedia of Religion and Ethics, article on Jewish Magic by M. Gaster as Cited in Webster, op. cit., p. 80-81.
15.    As Cited in Webster; Ibid., p. 81.
16.    Footnote: 2. Margaret Alice Murray, The Witch Cult in Western Europe, and Jules Garinet, Historie de la Magie en France, p. 163 (1818) ; 3. Hastings' Encyclopedia of Religion and Ethics, article on Jewish Magic by M. Gaster. As Cited in Webster; Ibid., p. 81.
17.    Webster, Ibid.p.80.
18.    Judy Weinberg, "All you ever Wanted to Know about Lilith", "LILITH Magazine" original printed Fall of 1976. ; www.lilithmag.com/resources/lilithsources.shtml
19.    Ibid.
20.    Ibid.
21.    Ibid.
22.    Ibid.
23.    Lilith in the Talmud; "Talmud citations are informed by the translations of I. Epstein. (The Babylonian Talmud .. London: Socino Press, 1978) and Raphael Patai, Patai81,pp.184f.). Cited on: http://ccat.sas.upenn.edu/~humm/Topics/Lilith/talmud.html.
24.    Ibid.
25.    Ibid.
26.    Ibid.
27.    Michael A. Hoffman II & Alan R. Critchley, op. cit.
28.    Ibid.
29.    Ibid.
30.    Ibid.
31.    Ibid.
32.    4. Pesachim,112b; Numbers Rabba, 12; 5. Yalkut Chadash, s.v. Keshaphim, No.56.; Angelo Rappoport, The Story of Lilith from Ancient Isael: Myths and Legends; http://www.cjnetworks.com/~lilitu/lilith/rappoport.html
33.    6. Pesachim, 112b., Rappaport, Ibid.
34.    Lilith Magazine, op.cit., www.lilithmag.com/resources/lilithsources.shtml
35.    Rappoport, op. cit., http://www.cjnetworks.com/~lilitu/lilith/rappoport.html
36.    Alphabetum Siracidis (Sepher Ben Sira), edit. Steinschneider, 1858. See on Lilith. Gaster, in Monatsschrift fuer Gesch. u. Wissenschaft d. Judent., Vol. XXIX (1880), pp. 553-555. 3. Elia Levita, Tishbi s.v. Lilith.; As Cited, Ibid.
37.    Lilith Magazine, Ibid., www.lilithmag.com/resources/lilithsources.shtml
38.    Ibid.
39.    Ibid.
40.    Ibid.
41.    Avi ben Mordechai, Halacha, www.millenium7000.com/halacha.htm
42.    Jacob Prasch; Explaining the Midrash; www.cw.co.za/moriel/midrash.html
43.    Peter Michas, http://www.ez/com/~peterm/HB.GK.RF.HTML
44.    Michael A. Hoffman II & Alan R. Critchley, op. cit.
45.    Ibid.
46.    Ibid.
47.    "Larry G. Rowland"; uJEWI7: (fr. Larry R) The Kabbalah 4-15-98;
48.    "Encyclopedia of Jewish Concepts," Ibid.
49.    Jewish Encyclopœdia, article on Cabala; as Cited in Nesta H. Webster, op.cit.,p. 9.
50.    Adolphe Franck, La Kabbale,p. 288; as Cited Ibid. p. 9.
51.    P. Vulliaud, La Kabbale Juive: histoire et doctrine, I. 256, quoting Greenstone, The Messiah Idea, p. 229; as Cited in Webster, Ibid. p. 9.
52.    Connie Spillman, phone conversation 2/1/99 withGreat Books Foundation, 1-800-222-5870.
 
 
 
 
 
 
 
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