From: Eddie Chumney
To:      heb_roots_chr@hebroots.org
Subject: Chapter 5: The 7,000 Year Plan of God (Part 1 of 3)


                                        CHAPTER 5

                          THE 7,000-YEAR PLAN OF G-D


                      from the book by Eddie Chumney

              "RESTORING THE TWO HOUSES OF ISRAEL"

         Copies can be purchased for individual or group study by
         writing to me (Eddie Chumney) at: (chumney@hebroots.org)


                  ++++++++++++++++++++++++++++++


                                   CHAPTER 5

                    THE 7,000-YEAR PLAN OF G-D

                                  (Part 1 of 3)

     In order for full restoration to come to both the house of Israel
(Christianity) and the house of Judah  (Judaism), both houses of
Israel need to understand and embrace the 7,000-year redemptive plan
of the G-d of Israel. The house of Israel (Christianity) needs to
embrace the 7,000-year redemptive plan of the G-d of Israel rather
than dispensational theology. The house of Judah (Judaism) needs to
understand that the Jewish Messiah (Mashiach) Yeshua/Jesus came to
the earth as the suffering Messiah known as Messiah be Yosef (Joseph)
after 4,000 years since the creation of Adam and Eve in the Garden of
Eden (Gan Eden) exactly as expected by the ancient rabbi's (Sanhedrin
97/98).

     It was explained to the house of Israel (Christianity) in chapter
3 that before the death of the Jewish Messiah (Mashiach) Yeshua/Jesus
was NOT the "age of law" because the Torah and the Word of G-d are
synonymous terms and the Torah/Word of G-d lives and abides forever
(Isaiah [Yeshayahu] 40:8, I Peter [Kefa] 1:25). Furthermore, it was
explained that the G-d of Israel has ALWAYS redeemed/saved His people
by His grace/mercy.

     In the last chapter, we learned that the "day of the Lord" is the
Sabbath (Shabbat) and the Sabbath  is a foreshadowing of the
1,000-year Messianic Age (Athid Lavo). The 1,000-year Messianic Age
(Athid Lavo) is the last 1,000 years of the 7,000-year redemptive
plan of the G-d of Israel.

     Each day in the Bible begins in the "evening" and ends in the
"morning" (Genesis [Bereishit] 1).  The "evening" part of the "day of
the L-rd" (the Messianic Age/Athid Lavo) is the tribulation/birth
pangs of the Messiah (Chevlai shel Mashiach). The Jewish Messiah
(Mashiach) Yeshua/Jesus will return to the earth at His second coming
as the Kingly Messiah known as Messiah ben David at the "break of the
morning." He is the "star that comes out of Jacob" (Numbers
[Bamidbar] 24:17) and the "bright and morning star" (Revelation
22:16). In the "morning" part of the "day of the Lord" (Messianic
Age/Athid Lavo), the Jewish Messiah (Mashiach) will teach the Torah
to the nations from the city of Jerusalem (Yerushalayim) (Isaiah
[Yeshayahu] 2:2-3).


                       THE AGES OF THE 7,000-YEAR
                                   PLAN OF G-D

     When the G-d of Israel created Adam and Eve in the Garden of Eden
(Gan Eden), He ordained that from the creation of Adam and Eve to the
end of the Messianic Age (Athid Lavo) would be 7,000 years of time.
Before the creation of Adam and Eve in the Garden of Eden (Gan Eden)
was eternity past. After the Messianic Age (Athid Lavo) is eternity
future. Future eternity (Olam Haba) will be a return to the paradise
of eternity past (represented by the Garden of Eden [Gan Eden] before
the sin of Adam). Time is going forward to the past. That which was
(Garden of Eden before the sin of Adam) is that which shall be (eternity
future/Olam Habah/Heaven). In Ecclesiastes (Kohelet) 1:9 it is
written:

      "The thing that hath been, it is that which shall be; and that
      which is done is that which shall be done: and there is no new
      thing under the sun."

     Traditional Judaism (house of Judah) understands that the first
6,000 years is known as the present age/world (Olam Hazeh). These
first 6,000 years are divided into three 2,000-year periods of time
or ages. The first 2,000 years from the creation of Adam to the time
of Abraham (Avraham) is known as the period/age of desolation (Tohu).
The next two thousand years from the time of Abraham to the expected
arrival of the Jewish Messiah (Mashiach) is known as the period/age
of Torah. The final 2,000 years of time within the 6,000 years of the
present/age world (Olam Hazeh) is known as the days of the Messiah
(Yemot Mashiach). The last 1,000 years is known as the Messianic era
or the future age/coming (Athid Lavo). The 7,000-year redemptive plan
of the G-d of Israel can be seen in the following chart.


                     1           2,000       4,000       6,000             7,000

Olam Haba !------------!------------!--------------!---------------! Olam Haba

                           Tohu      Torah       Days of          Athid
                                                            Messiah     Lavo


                     THE SEVEN DAYS OF CREATION
          IS A BLUEPRINT FOR THE 7,000 YEARS OF TIME

     The 7,000-year plan of the G-d of Israel is a major concept and
foundational truth in understanding Bible prophecy and eschatology
(study of the last things). The rabbis of traditional Judaism (house
of Judah) understand that the G-d of Israel gave the seven days of
creation in the book of Genesis as Torah/instruction to teach His
people that there are 7,000 years of time from the creation of Adam
and Eve in the Garden of Eden (Gan Eden) to the end of the Messianic
Age (Athid Lavo). Each day in creation represents 1,000 years in
time. This is based upon connecting Psalm (Tehillim) 90:4 to the
seven days of creation. In Psalm (Tehillim) 90:4 it is written:

      "For a thousand years in thy sight are but as yesterday when it
      is past, and as a watch in the night."

     In rabbinic literature, it is also taught that each day in creation
represents 1,000 years of time. In the Talmud in Sanhedrin 97 it is
written:

      "It has been taught in accordance with R. Kattina: Just as the
      seventh year is one year of release in seven, so is the world:
      one thousand years out of seven shall be fallow, as it is
      written. And the Lord alone shall be exalted in that day;
      [Isaiah 2:11] and it is further said, A Psalm and song for the
      sabbath day; [Psalm 92] meaning the day that is altogether
      Sabbath [i.e. the period of complete desolation] and it is also
      said, For a thousand years in thy sight are but as yesterday
      when it is past. [Psalm 90:4: thus `day' in the preceding verses
      means a thousand years]."

     In an article entitled, "The Coming of Messiah" written in The
Jewish Press newspaper (Brooklyn, New York) by Rabbi Sholom Klass, he
explains the traditional Jewish view (house of Judah) of each day in
creation representing 1,000 years of time based upon Psalm (Tehillim)
90:4 as explained by the respected Orthodox Jewish rabbi, Moses Ben
Nachman (1194-1270). He is known in Jewish tradition by the acronym
RaMBaN. The articles reads:

      "The Ramban explains that in the creation of the world which is
      itemized in Genesis, G-d left a blue print for the future. Each
      day of creation represents 1,000 years of the total existence of
      the world - 6,000 years. The first day was null and void, no one
      knew the Torah. G-d created light, Adam, whose light shone from
      one end of the earth to the other. In this thousand years no one
      worshipped idols. In the second day, G-d created the heaven
      which divided the waters, representing Noah who was divided from
      the evil people who perished in the waters. In the third day
      (third millennium) came the grass and fruit representing
      Abraham, as the Psalm says, `A Tzadik [righteous] grows as the
      grass,' and out of him came the fruit of Torah and mitzvohs
      [commandments] when his children accepted the Torah on Mount
      Sinai. On the fourth day (fourth millennium) came the planets
      and the stars representing the two Botei Hamikdosh (Holy
      Temples) whence came forth the light to protect the world. On
      the fifth day came the animals, fish and fowl, signifying that
      after the destruction of the Temples, man would spread over the
      earth and a new sect would multiply as the fish of the sea, but
      they would be as cruel as the animals and the people would not
      seek to embrace G-d as the Torah commands. On the sixth day G-d
      created man, symbolizing the present era when man would reach
      his highest peak in knowledge and Messiah ben David [the Kingly
      Messiah] will come. The seventh day, Shabbos [Sabbath]
      represents the `Olam Habah,' the future world which will follow
      the Messianic era. May G-d protect us and hasten these glorious
      days for all of us (Rambam, Bereishes Genesis 2)."

     The traditional Jewish view (house of Judah) of linking each of
the seven days of creation to 1,000 years of time based upon Psalm
(Tehillim) 90:4 is restated in the extra-biblical book of Barnabas
Chapter 13, verses 3-6 as it is written:

      "And even in the beginning of the creation he makes mention of
      the sabbath. And God made in six days the works of his hands;
      and he finished them on the seventh day, and he rested the
      seventh day, and sanctified it. Consider, my children, what that
      signifies, he finished them in six days. The meaning of it is
      this; that in six thousand years the Lord God will bring all
      things to an end. For with him one day is a thousand years; as
      himself testifieth, saying, Behold this day shall be as a
      thousand years. Therefore, children, in six days, that is, in
      six thousand years, shall all things be accomplished. And what
      is it that he saith, And he rested the seventh day: he meaneth
      this; that when his Son shall come, and abolish the season of
      the Wicked One, and judge the ungodly; and shall change the sun
      and the moon, and the stars; then he shall gloriously rest in
      that seventh day."

     The traditional Jewish view (house of Judah) of each day of
creation representing 1,000 years of time  is expressed in the New
Testament (Brit Hadashah) in II Peter (Kefa) 3:8-10 as it is written:

      "But, beloved, be not ignorant of this one thing, that one day
      is with the Lord as a thousand years, and a thousand years as
      one day. The Lord is not slack concerning his promise, as some
      men count slackness; but is longsuffering to us-ward, not
      willing that any should perish, but that all should come to
      repentance. But the day of the Lord will come as a thief in the
      night; in the which the heavens shall pass away with a great
      noise, and the elements shall melt with fervent heat, the earth
      also and the works that are therein shall be burned up."


                WHAT IS THE CURRENT JEWISH YEAR?

     The current year in the Jewish calendar is 57xx. In the book,
Gates of the Seasons by the Central Conference of American Rabbis in
an article written by Alexander Guttmann on pages 7-10, he explains
the origin and understanding of the present Jewish calendar.

      "The main purpose of the Jewish calendar is, and always has
      been, to set the dates of the festivals. Our present calendar
      has its roots in the Torah, but it has been modified by Jewish
      religious authorities through the ages. The principal rules were
      established by the Sages and Rabbis of antiquity and were
      supplemented by medieval scholars. In Talmudic times the
      regulation of the calendar was the exclusive right of the Jewish
      leadership in the Land of Israel, particularly that of the Nasi
      (Patriach). Since that time, such regulation has been regarded
      as a task of crucial importance for the observance of Judaism.

      In the Bible, the Hebrew months are lunar (i.e. each month
      begins with the "birth" of the new moon). However, since
      festivals such as Passover and Sukkot had to occur in the proper
      agricultural season (i.e. according to the solar year), it is
      obvious that the Jewish calendar must be lunar-solar. This means
      that the lunar year (approximately 354 days) and the solar year
      (approximately 365 days) had to be harmonized and adjusted to
      each other, a complex process that was meticulously refined by
      the ancient and medieval Rabbis.

      The Jewish day has twenty-four hours and starts in the evening.
      The length of the lunar month is traditionally calculated as 29
      days, 12 hours, and 793 parts of an hour (divided into 1080
      parts). This is the time span between one new moon and the next.
      Since it is impractical to start a new month at varying hours of
      the day, the Sages of antiquity ordained that the length of the
      month should alternate between 29 and 30 days. Since the lunar
      month is somewhat longer than 29 days and 12 hours, the
      remainder is taken care of by making the months of Cheshvan and
      Kislev flexible, i.e. they can both have either 29 or 30 days.

      The introduction of a permanent Jewish calendar became
      increasingly urgent after Jews began to spread throughout the
      world. As Jewry dispersed, regular contacts with the Jewish
      leadership in the Land of Israel, which had the sole privilege
      of regulating the calendar, became more and more difficult. The
      most important step in this process of permanent calendar reform
      was the adoption in the eighth century CE of a nineteen-year
      cycle of "intercalation" (i.e. harmonization of the solar and
      lunar calendars). The adoption of this cycle made the actual
      physical observation of the new moon and the signs of
      approaching spring unnecessary. This cycle of nineteen years
      adjusts the lunar year to the solar year by inserting into it
      seven leap years (i.e. the additional 30-day month of Adar) in
      the following order: every third, sixth, eighth, eleventh,
      fourteenth, seventeenth, and nineteenth year.

      In the Bible the months are most frequently designated by
      ordinal numbers. However, there are references both to such
      ancient names as Ziv, Ethanim, and Aviv and to some of the now
      customary names of Kislev, Tevet, Adar, Nisan, Sivan, and Elul,
      which are of Babylonian origin. But, it is only since the first
      century that the Hebrew calendar has employed the now
      traditional names of Nisan, Iyar, Sivan, Tamuz, Av, Elul,
      Tishri, Cheshvan, Kislev, Tevet, Shevat, and Adar.

      The Jewish tradition of counting years since the creation of the
      world has it roots in early Talmudic times, but it was not
      adopted authoritatively until several centuries later. In
      Biblical times, dates were referred to as being "two years
      before the earthquake," the year of the death of King Uzziah,"
      etc. In Talmudic times, we find instances of dating from the
      creation of the world, but this was adopted as the Jewish method
      only much later as a response to Christian dating.

      It was in the eighth century that Christians began to date their
      documents generally as AD (Anno Domini, the year of the Lord),
      and so it is hardly a coincidence that in the eighth and ninth
      centuries we find more and more Jewish documents dated "since
      the creation of the world" (sometimes referred to as AM, Anno
      Mundi, the year of the world). Obviously, calculating dates
      based on the Christian theological principles were not
      acceptable to Jews; nevertheless, it was not until the twelfth
      century that dating "since the creation" was accepted by Jews
      universally.

      Only a minority of Jews today would take the traditional Jewish
      date as being literally "since the creation of the world" .
      Jewish texts will often use such designations as BCE (Before the
      Common, or Christian Era) or CE in order to avoid any dating
      related to Christianity. In order to determine the Jewish year
      for a given civil year, the number 3760 is added; conversely, in
      order to find the civil year for a given Jewish year, 3760 is
      subtracted. Of course, since the Jewish year changes with Rosh
      HaShanah, the number to work with from Rosh HaShanah to December
      31 is 3761.

      The greatest change which the Rabbis made in the festival
      calendar was the addition of a day to each of the holidays
      ordained in the Torah, except Yom Kippur. This was done in the
      early Talmudic period (i.e. first century). Compelling
      circumstances at that time forced the Rabbis to make this
      change.

      Not only was the confirmation and sanctification of the new moon
      - and therefore the new month - the duty of the Palestinian
      authorities, but theirs was also the task of communicating the
      dates of the new moon to every Jewish community. This was a task
      of vital importance, as the new moon determines the dates of the
      festivals. At an earlier time, the new moon (i.e. the first of
      the month) was communicated to all the Jews in Palestine and the
      Diaspora by kindling flares on hilltops. However, after the
      Samaritans kindled flares at the wrong time to confuse the Jews,
      the news about the New Moon had to be communicated by
      messengers. The change was introduced by Judah Hanasi (c.
      135-200 CE).

      Since it often happened that the messengers did not arrive in
      time at the places of their destination outside of Palestine
      because of road hazards, wars, or political upheavals, a second
      day was added to the holidays for the Jews in the Diaspora. This
      assured that one of the two days on which they celebrated the
      festival was indeed the proper holy day. In Palestine the
      addition of these "second days" to the festivals was not
      necessary because the news about the sighting of the new moon,
      proclaimed in Palestine, reached every part of that land in due
      time, i.e. prior to the dates of the festivals. The exception
      was Rosh HaShanah, which falls on the first day of the month of
      Tishri, making timely communication about this New Moon, even in
      Palestine, impossible.

      During the Talmudic period a stable, scientifically determined
      calendar was adopted, and so the pragmatic need for "second
      days" disappeared. But the Palestinian authorities did not
      abolish these extra days of observance for Diaspora Jews (nor
      the second day of Rosh HaShanah for Palestinian Jews) because of
      the Rabbinic principle that we "may not change the custom of
      [our] forefathers."

     Because it was mostly in response to more and more Christians
(house of Israel) beginning to date their documents around the eighth
century as AD (Anno Domini, in the year of our Lord) and because it
was not until the twelfth century that the present way of Jewish
dating of time was accepted by Jews (house of Judah) universally, it
can be concluded that the modern Jewish calendar is not literally
"since the creation of the world." When the Jewish people (house of
Judah), recalculated time "since the beginning of the world", they
did not recalculate all of the years when they were taken captive in
Babylon (Judaism in the 1st Century Christian Era) Volume I, Chapter
1 by George Foote Moore. However, Biblically, the G-d of Israel did
ordain that there would be 6,000 years of time from the creation of
Adam to the beginning of the Messianic Age (Athid Lavo). Therefore,
only the G-d of Israel knows for sure how close we are to the
conclusion of 6,000 years of time and the beginning of the Messianic
Age (Athid Lavo).


            THE 6,000-YEAR PRESENT ERA IN GENESIS 1:1

     In the audio tape series, America's Biblical Blueprint by
Orthodox Jewish Rabbi Daniel Lapin, Volume 1, he explains the
allusion to the first 6,000 years of the 7,000-year plan of the G-d
of Israel in Genesis (Bereishit) 1:1 by examining the text of the
verse in Hebrew. In English, Genesis (Bereishit) 1:1 reads:

      "In the beginning God created the heavens and the earth"

      In Hebrew, Genesis (Bereishit) 1:1 reads:

      "Bereishit b'rah elohim et hashamayim v'et ha'eretz."

     As Orthodox Jewish Rabbi Daniel Lapin explains in the tape
series, in Genesis (Bereishit) 1:1, the first letter of the Hebrew
alphabet, Alef, appears 6 times in a very improbable sequence. The
Hebrew letter, Alef, is the third letter of the first two Hebrew
words, Bereishit and B'rah. The Hebrew letter, Alef, is the first
letter in the next two Hebrew words, elohim and et. The Hebrew
letter, Alef, is the second letter in the last two Hebrew words, v'et
and ha'eretz.


                THE WISDOM OF KEEPING THE TORAH
                           AND THE HEBREW ALEF

     In traditional Jewish (house of Judah) thought, the Hebrew
letter, Alef, represents wisdom. In the Bible, wisdom is associated
and linked with keeping the Torah of the G-d of Israel. In
Deuteronomy (Devarim) 4:1, 5-8 it is written:

      "Now therefore hearken, O Israel, unto the statutes and unto the
      judgments, which I teach you, for to do them . Behold, I have
      taught you statutes and judgments, even as the Lord my God
      commanded me, that ye should do so in the land whither ye go to
      possess it. Keep therefore and do them; for this is your wisdom
      and your understanding in the sight of the nations, which shall
      hear all these statutes, and say, Surely this great nation is a
      wise and understanding people. For what nation is there so
      great, who hath God so nigh unto them, as the Lord our God is in
      all things that we call upon him for? And what nation is there
      so great, that hath statutes and judgments so righteous as all
      this law [TORAH], which I set before you this day?"

      So, in this Scripture, keeping the Torah of the G-d of Israel is
associated with wisdom and understanding. In traditional Jewish
thought, the Hebrew letter, Alef, is also associated with wisdom.
Therefore, it is logical to conclude that the G-d of Israel would
choose the Hebrew letter, Alef, in Genesis (Bereishit) 1:1, to
represent the wisdom of keeping His Torah during the first 6,000
years of time known as the Olam Hazeh (the present world/age).

     How is the Alef (which represents wisdom) and the wisdom of
keeping the Torah of the G-d of Israel linked to an allusion of 6,000
years of time in Genesis 1:1? As Orthodox Jewish Rabbi Daniel Lapin
explains in his tape series, in Genesis (Bereishit) 1:1, the Hebrew
letter, Alef, appears 6 times in a very improbable sequence. The
Hebrew letter, Alef, is the third letter in the first two Hebrew
words, Bereishit, and B'rah. These first two occurrences of the
Hebrew letter, Alef, as the third letter in each of the first two
Hebrew words, Bereishit and B'rah represents the first 2,000 years of
time known as Tohu when there was the least amount of knowledge of
the Torah/Word of the G-d of Israel among the earth's people.

     The Hebrew letter, Alef, is the first letter in the next two
Hebrew words, elohim and et. These next two occurrences of the Hebrew
letter, Alef, as the first letter in each of the next two Hebrew
words, elohim and et represents the next 2,000 years of time known as
Torah when the knowledge and understanding of the Torah/Word of the
G-d of Israel and following it would be at its greatest within the
first 6,000 years of time.

     The Hebrew letter, Alef, is the second letter in the last two
Hebrew words in Genesis (Bereishit) 1:1,  v'et and ha'eretz. These
last two occurrences of the Hebrew letter, Alef, as the second letter
in each of the next two Hebrew words, v'et and ha'eretz represents
the last 2,000 years of time known as the days of the Messiah (Yemot
Mashiach) of the first 6,000 years. This signifies that during this
time there would be a great religious/secular debate among the people
of the earth regarding whether or not they should follow the
Torah/Word of the G-d of Israel.


                             WHEN IS THE END OF
                      THE 6,000-YEAR PRESENT ERA?

     The greatest 1,000-year period of the 7,000 years of time will be
during the days of the Messianic Age (Athid Lavo). This period of
time follows the first 6,000 years of time known as the Olam Hazeh
(the present world/age). As we have just studied, the last 2,000
years of the Olam Hazeh (the present world/age) known as the days of
the Messiah (Yemot Mashiach) would be a period of time when there
would be an ideological struggle among the people of the world
whether they should follow the Torah/Word of the G-d of Israel or
live according to the values of a secular society.

     Being Jewish, the disciples (talmidim) of the Jewish Messiah
(Mashiach) Yeshua/Jesus had an understanding of the 7,000-year
redemptive plan of the G-d of Israel and knew that they were living
in the Olam Hazeh (the present world/age). By knowing that the Olam
Hazeh (the present world/age) is followed by the Messianic Age (Athid
Lavo) and by knowing that they were speaking to the Jewish Messiah
(Mashiach) Yeshua/Jesus Himself, they decided to ask Him what signs
that His people should expect to see so that they would know when the
present world/age (Olam Hazeh) was concluding and the Messianic Age
(Athid Lavo) was about to arrive. In Matthew (Mattityahu) 24:3 it is written:

      "When he was sitting on the Mount of Olives, the talmidim
      [disciples] came to him privately. `Tell us,' they said, `when
      will these things happen? And what will be the sign that you are
      coming and that the `olam hazeh' is ending?' " (The Complete
      Jewish Bible version by David Stern)

     The Jewish (house of Judah) disciples of the Jewish Messiah
(Mashiach) Yeshua/Jesus had no concept, no knowledge and no
understanding of the 7,000-year redemptive plan of the G-d of Israel
through the eyes of modern traditional Christian (house of Israel)
dispensational theology (the age of law and the age of grace).
Furthermore, we should notice that the Jewish Messiah (Mashiach)
Yeshua/Jesus did not rebuke His disciples (talmidim) for
understanding that the first 6,000 years of time were known as the
Olam Hazeh (the present world/age). However, the Jewish Messiah
(Mashiach) Yeshua/Jesus did acknowledge the premise of their question
and gave a detailed answer in the rest of Matthew (Mattityahu) 24
known within Christianity (house of Israel) as the Olivet discourse.


                   THE JEWISH MESSIAH WILL COME
                        AFTER 4,000 YEARS OF TIME

     It is traditional Jewish (house of Judah) understanding that the
Jewish Messiah (Mashiach) would come 4,000 years after the creation
of Adam and Eve. In the Talmud in Sanhedrin 97 it is written:

      "The Tanna debe Eliyyahu teaches: The world is to exist six
      thousand years. In the first two thousand there was desolation;
      [i.e. no Torah. It is a tradition that Abraham was fifty-two
      years old when he began to convert men to the worship of the
      true God; from Adam until then, two thousand years elapsed] two
      thousand years the Torah flourished; and the next two thousand
      years is the Messianic era, [i.e. Messiah will come within that
      period] but through our many iniquities all these years have
      been lost. [He should have come at the beginning of the last two
      thousand years; the delay is due to our sins.]"

     Therefore, as recorded in the Talmud in Sanhedrin 97, there was
an expectation that the Jewish Messiah (Mashiach) would come after
4,000 years of time. In an article in the Jewish Press newspaper
(Brooklyn, New York) by Rabbi Sholom Klass entitled, The Coming of
the Messiah, he explains that there was a high expectation among the
Jewish people for a Jewish Messiah (Mashiach) during the first
century. In his article, Rabbi Sholom Klass writes:

      "The belief in a personal Messiah reached its highest tension
      during that period of the first century when Rome sent her
      despotic procurators to rule over Judea. The yoke was most
      oppressive and the Jews awaited a leader whom G-d would send to
      articulate their latent spirit of rebellion and free them from
      the Roman tyranny."

                                  (End Part 1 of 3)

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