PREFACE:

Foundational Guidelines: Upholding the Integrity of the Hebrew Torah

1. The Hebrew ToRaH as the Unchanging Word of the God of Israel:

   • The Hebrew ToRaH is to be treated as the unchanging and divinely inspired word of the God of Israel. Scriptures like Deuteronomy 4:2 and Psalm 119:89 affirm that His commands are eternal and cannot be altered by human authority or tradition. It is widely accepted by Christians, Christian scholars, and historians that the Hebrew TaNaKh serves as the foundation of Christianity and is regarded as the unchanging and divinely inspired word of the God of Israel.

2. No Authority to Change the Commands of the God of Israel:

   • According to the commands of the God of Israel, as recorded in the Hebrew TaNaKh, no one—whether prophet, priest, or king—has the authority to change, add to, or subtract from the ToRaH. Deuteronomy 4:2, 12:32, and Proverbs 30:5-6 reinforces this, ensuring that the God of Israel’s law remains inviolable.

3. Scriptural Support Required for Claimed Changes:

   • Any claims of change or new doctrine introduced in the Christian New Testament must be supported by clear, contextual scripture from the Hebrew TaNaKh. If no support is found, the claim cannot be accepted as valid under the God of Israel’s established covenant and instructions.

4. New Concepts That Do Not Align with the Hebrew TaNaKh Imply YaHuWaH’s Untrustworthiness:

   • Any new concept, teaching, or claim that does not align with the laws and principles established by the Creator in the Hebrew Bible TaNaKh implies that God of Israel lied or changed His mind—actions that would contradict His promise of consistency (Numbers 23:19, Malachi 3:6). Such claims also imply that His word is not worthy of trust (Psalm 19:7), as they would suggest He failed to inform His chosen prophets as He promised (Jeremiah 44:4, Isaiah 45:19, Amos 3:7). Therefore, any such claims must be rejected unless they can be fully supported by scripture in the Hebrew context.

These rules reinforce that the Hebrew TaNaKh is the foundational authority and that any deviation from it implies a serious contradiction of YaHuWaH’s unchanging nature and promises.

Christianity Must Test Its Doctrines Against the Hebrew Bible

Christianity fully agrees that the Hebrew Torah (the first 5 books of the Old Testament) is the sacred and unchanging word of the God of Israel. Christians accept the Hebrew Tanakh (the entire Old Testament) as the foundation of their faith because, without it, their religion has no legitimacy. However, this means that all Christian doctrines—including the idea of a "sinless" Jesus—must be tested against the unchanging Torah.

• The Hebrew Bible is clear about what righteousness, justice, and sin are.

• If Jesus' actions contradict Torah principles, he cannot be sinless.

• The God of Israel does not change (Malachi 3:6), and His Torah remains the ultimate standard.

Since the Christian New Testament itself acknowledges the Hebrew Bible as the foundation of faith, this means that any claim about Jesus (YeShuA, YaHaWaShi, YaHuWShuWA, etc.) must be tested against the Hebrew Torah (its claimed foundation). If his actions contradict the Torah, Christianity should recognize this inconsistency rather than justify it through emotions or solely with New Testament scriptures. In the Christian New Testament, one of the actions attributed to Jesus that contradicts the Torah’s moral and legal principles is the incident in which he sends demons into a herd of pigs, causing them to drown. This event is recorded in Matthew 8:28–34, Mark 5:1–20, and Luke 8:26–39.

The Incident:

According to these passages, Jesus encounters a man possessed by demons. When he commands the demons to leave the man, they plead to be sent into a nearby herd of pigs. Jesus grants their request, and the demons enter the pigs, causing them to run off a cliff into a lake and drown.

Why This Violates the Torah and Constitutes Sin

1. Destruction of Property (Theft & Vandalism) – Exodus 22:1
The Torah establishes strict laws about personal and communal property. Exodus 22:1 states:
"If a man steals an ox or a sheep and slaughters it or sells it, he must pay five cattle for the ox and four sheep for the sheep."

• Jesus knowingly allowed the destruction of someone else's livestock without compensation.

• The pigs, although unclean animals for Israelites, still belonged to someone (likely Gentiles). The Torah does not allow destroying another person’s property without consequence.

• If a thief must repay for the loss of an animal, how much more should Jesus have repaid for the destruction of an entire herd?

2. Causing Financial Harm – Deuteronomy 19:14
“You shall not remove your neighbor's landmark, which the men of old have set, in your inheritance which you shall inherit in the land that YaHuWaH your mighty one gives you to possess.”

• This law underscores respect for property boundaries and financial stability.

• Jesus allowed the unjust loss of wealth by sending the demons into the pigs.

• The owner suffered a major economic loss due to Jesus’ actions.

3. Harming Animals Unjustly – Proverbs 12:10
“A righteous man cares for the needs of his animal, but the kindest acts of the wicked are cruel.”

• The Torah and Hebrew wisdom literature teach compassion even towards animals.

• Jesus’ act resulted in the unnecessary death of many animals, violating this ethical principle.

4. Violation of Judgment and Justice – Exodus 23:6
“You shall not pervert the judgment of your poor in his lawsuit.”

• If Jesus was a righteous teacher, he should have upheld justice.

• The Torah teaches fairness in handling property disputes, yet Jesus did not seek permission from the owner before destroying their livelihood.

Conclusion:

By Torah standards, Jesus' actions in this story demonstrate property destruction, financial harm, and cruelty toward animals. If judged by the Hebrew Scriptures, this qualifies as sin. If Jesus were truly sinless according to the Torah, he would have respected property rights, upheld justice, and not caused unnecessary suffering. Instead, this act contradicts the principles of righteousness that the Torah

Jesus did not replace the pigs after allowing the demons to enter them and causing them to drown. According to Exodus 22:1, if an animal is stolen or destroyed, restitution must be made:

"If a man steals an ox or a sheep, and slaughters it or sells it, he shall restore five oxen for an ox and four sheep for a sheep."

The Torah upholds justice by requiring compensation for loss or damage to someone else’s property. In this case:

1. Jesus permitted the demons to enter the pigs, knowing they would rush into the water and drown.

2. The pigs belonged to someone, meaning their destruction caused financial harm.

3. No restitution was made, violating the Torah’s standard of justice.

By Torah law, Jesus should have compensated the owner for the loss, but the Christian New Testament does not record him doing so. This directly contradicts the unchanging laws of the God of Israel regarding theft and destruction of property. If Jesus were truly sinless according to the Torah, he would have either prevented the destruction or ensured proper restitution.

conflict with principles in the Hebrew Bible

Exploring the implications of the New Testament story where Jesus casts demons into a herd of pigs (Mark 5:1-20, Matthew 8:28-34, Luke 8:26-39) and how this event might conflict with principles in the Hebrew Bible regarding property rights and harm to others.

In the Torah, laws regarding property and restitution are clear. For example:

• Exodus 22:1 – “If a man steals an ox or a sheep and slaughters it or sells it, he must repay five cattle for the ox and four sheep for the sheep.”

• Leviticus 6:4-5 – If someone takes or destroys another person’s property, they must make full restitution, adding one-fifth of the value.

From a Torah perspective, Jesus allowing demons to enter and destroy another person’s livestock would raise ethical and legal concerns. If this event had taken place under Torah law, there would have been an obligation to compensate the owners of the pigs. The absence of such restitution contradicts Torah principles on justice and property rights.

Furthermore, if the pigs were owned by non-Jews in a predominantly Gentile region, it still raises the question of why Jesus, whose actions Christians claim align with divine justice, would permit harm to another person’s livelihood without rectification. If Jesus' mission was to fulfill Torah, then this act seems inconsistent with Torah laws on responsibility and fairness.

SCHOLARLY PERSPECTIVES

Scholarly perspectives on Jesus casting demons into pigs (Mark 5:1-20, Matthew 8:28-34, Luke 8:26-39) focus on historical, theological, and ethical interpretations. Here are some key considerations:

1. Ethical Concerns and Torah Law

The Hebrew Bible strongly upholds the principle of not harming another person’s property. If someone causes the loss of livestock—whether directly or indirectly—they are responsible for compensation (Exodus 22:1, Leviticus 6:4-5). From a Torah-based legal perspective, Jesus allowing demons to destroy a herd of pigs without making restitution contradicts these laws. This raises questions about how Jesus’ actions align with Torah principles.

Some scholars argue that, if Jesus was Torah-observant, he should have ensured justice for the owners. The fact that he did not raises concerns about whether this act can be reconciled with Jewish law.

2. The Cultural and Regional Context

The event is believed to have taken place in the region of the Gerasenes (or Gadarenes), an area with a mixed Jewish and Gentile population. Some scholars suggest that the presence of pigs indicates a non-Jewish setting, as pigs were considered unclean in Jewish law (Leviticus 11:7). However, regardless of whether the owners were Jewish or Gentile, Torah law still requires justice and restitution for destroyed property.

3. Theological Justifications and Christian Interpretations

Christian theologians often defend Jesus’ actions by arguing that:

• The destruction of the pigs symbolizes Jesus' power over demons.

• The spiritual deliverance of the possessed man was more important than the economic loss.

• The pigs were unclean animals, and their destruction symbolized a triumph over impurity.

However, these interpretations do not address the legal issue from a Torah perspective. Even if pigs were considered unclean, ownership rights still applied under Torah law.

4. Historical and Narrative Considerations

Some scholars question whether this event actually took place or whether it was a later theological addition. The Gospel accounts vary slightly, and some scholars suggest the story was intended to reinforce Jesus’ divine authority rather than to present a historical legal case.

Conclusion

From a Torah-based legal and ethical standpoint, Jesus' actions seem problematic because:

• They resulted in financial harm to property owners.

• No restitution was made, which contradicts Torah law.

• If Jesus was Torah-observant, he would have been expected to uphold these principles.

This raises the question: if Jesus’ actions contradict Torah law, does this suggest that he was not following it? Or does this story reflect a theological narrative that later Christian traditions used to emphasize his power over demons, rather than an actual event?

Would you like me to provide sources or more perspectives on this issue?

Torah or non-Torah observant territory

During the time of this event, the region of the Gerasenes (or Gadarenes) was part of the Decapolis, a group of ten Hellenistic cities with strong Greco-Roman influence. These cities were not governed by Jewish Torah law but were largely pagan and influenced by Greek and Roman culture.

1. The Land and Its Observance of Torah

• The Decapolis was mostly Gentile-controlled and did not adhere to Torah laws. It was known for its Greek culture, temples, and practices that were foreign to Jewish customs.

• However, there were Jewish communities living in these regions. Some Jews in the area may have still observed the Torah, but they were a minority within a predominantly non-Torah-observant society.

• The presence of pigs suggests a Gentile or non-Torah-observant community, as Torah law (Leviticus 11:7) prohibits raising or consuming pigs.

2. Why This Matters for the Ethics of Jesus’ Actions

• If this event took place in a non-Torah-observant region, it could explain why there were pigs being raised, but it does not justify harming someone’s property.

• Even though the land was not under Torah law, Torah principles still apply to a righteous individual. In the Hebrew Bible, figures like Joseph and Daniel upheld Torah values even in foreign lands.

• Torah law concerning property applies universally in terms of justice. Causing financial harm without restitution contradicts Torah teachings, regardless of the location.

3. Jesus' Actions in Context

• If Jesus was teaching Torah-based righteousness, he should have upheld fairness and justice, even in a non-Torah-observant region.

• Allowing demons to destroy the pigs without making restitution appears contrary to Torah ethics, which require compensation for property loss (Exodus 22:1, Leviticus 6:4-5).

• If Jesus ignored this principle, it raises questions about whether he truly upheld the Torah or if his actions were influenced by other factors.

Conclusion

The region was primarily Hellenistic and not Torah-observant, but that does not negate Torah values regarding justice and property. Even if the pig owners were Gentiles, the Torah’s principles of fairness and compensation should still apply, raising ethical concerns about Jesus’ actions in this story.

Did Leviticus 11:7 Forbid Raising Pigs?

Leviticus 11:7 states that pigs are unclean for the Hebrews:

“And the swine, though he divides the hoof and is cloven-footed, yet he chews not the cud; he is unclean to you.” (Leviticus 11:7) While this verse specifically prohibits eating pigs, traditional interpretation also extends this to raising pigs. Here’s why:

1. Did Leviticus 11:7

The Torah does not explicitly say, “You cannot raise pigs,” but Jewish tradition and rabbinic interpretation strongly discouraged it based on the following principles:

• Pigs were considered ritually unclean. Raising them would mean regular contact with an unclean animal, which was seen as impure (Leviticus 11:8).

• Economic and moral concerns: If a Hebrew raised pigs, the only market for them would be Gentiles, meaning that a Hebrew would be profiting from something forbidden.

• Historical enforcement: Later Jewish sources, such as the Mishnah (Bava Kamma 7:7) and Talmud (Bava Kamma 82b), strictly forbade raising pigs in Israel. According to Jewish tradition, after a terrible siege in Jerusalem (around 63 BCE), where pigs were involved in a sacrilegious act, a ban was placed on pig farming.

2. Could Hebrews Have Raised Pigs in Jesus’ Time?

• Torah-observant Jews would not have raised pigs. Those who did were likely either Hellenized Jews (who adopted Greek customs) or Gentiles living in Israel.

• The Decapolis (where the pigs were) was not Torah-observant. The presence of pigs in the story of Jesus casting out demons (Mark 5:1-20, Matthew 8:28-34) suggests that this was a non-Jewish or non-Torah-observant area.

3. Conclusion

While the Torah does not explicitly forbid raising pigs, it forbids eating them and strongly discourages any contact with them. Later Jewish law strictly prohibited pig farming, meaning that a Torah-observant Hebrew would not have raised pigs.

Did Hebrew Israelites raise pigs

The Hebrew Bible does not mention any Israelites raising pigs. In fact, every reference to pigs in the Hebrew Scriptures portrays them negatively. Here are some key points:

1. Pigs as Unclean Animals

• Leviticus 11:7 – The pig is explicitly declared unclean because, although it has a split hoof, it does not chew the cud.

• Deuteronomy 14:8 – Repeats the prohibition, emphasizing that Israelites must not eat or touch their carcasses.

These laws suggest that Israelites would have avoided pigs entirely, including raising them.

2. Negative Symbolism of Pigs in the Hebrew Bible

• Isaiah 65:4 – Pigs are associated with pagan practices:

  “Who sit among the graves and spend the night in secret places; who eat pig’s flesh, and broth of abominable things is in their vessels.”

  • This passage condemns Israelites who engage in idolatrous and forbidden behaviors, including eating pig’s flesh.

• Isaiah 66:3, 17 – Pig offerings are compared to idolatry:

  “He who offers a pig’s blood is as if he offers swine’s blood.”

  • This suggests that pigs were never part of Israelite livestock for sacrificial purposes.

3. Historical and Archaeological Evidence

• Archaeological studies show a distinct absence of pig bones in Israelite settlements compared to Philistine and Canaanite sites, reinforcing the idea that Israelites did not raise pigs.

• The Philistines (Israel’s enemies) are known to have raised and consumed pigs, making them a cultural contrast to the Israelites.

4. Could Some Israelites Have Raised Pigs?

• While Torah-observant Israelites did not raise pigs, Hellenized Jews in later periods (especially under Greek and Roman rule) might have engaged in pig farming, but this would have been seen as a betrayal of Jewish law.

• The Talmud (Bava Kamma 82b) records a later rabbinic decree banning pig farming in Israel due to negative historical events.

Conclusion

The Hebrew Bible never describes Israelites raising pigs. Instead, pigs are consistently associated with uncleanliness, idolatry, and foreign nations. The absence of pigs in Israelite settlements and the strong Torah prohibitions suggest that Israelites avoided them entirely.

peace, unity, and restoration for Israel, not Christians

The Hebrew Bible contains several prophecies describing the true Messiah as a ruler who will bring world peace and gather the scattered nations of Israel rather than divide them. Below is a list of key scriptures that emphasize peace, unity, and restoration under the Messiah’s rule:

1. The Messiah Will Bring World Peace, NOT war

Isaiah 2:2-4 – The Nations Will Seek YaHuWaH’s Torah

"And it shall come to pass in the last days, that the mountain of YaHuWaH's house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it.
And many peoples shall go and say: ‘Come, let us go up to the mountain of YaHuWaH, to the house of the mighty one of Jacob; and He will teach us of His ways, and we will walk in His paths.’ For out of Zion shall go forth the Torah, and the word of YaHuWaH from Jerusalem.
And He shall judge between the nations and shall decide for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war anymore."

This prophecy describes the Messianic kingdom, where all nations will turn to YaHuWaH’s Torah, leading to peace and the end of all wars.

Isaiah 9:6-7 – The Prince of Peace

"For unto us a child is born, unto us a son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful Counselor, Mighty Elohim, Everlasting Father, Prince of Peace.
Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even forever. The zeal of YaHuWaH of hosts will perform this."

This prophecy speaks of a Davidic ruler (Messiah) who will reign with righteousness and bring everlasting peace.

Micah 4:1-4 – A Parallel to Isaiah 2

"But in the last days it shall come to pass, that the mountain of the house of YaHuWaH shall be established on the top of the mountains, and it shall be exalted above the hills; and peoples shall flow to it.
And many nations shall come and say, ‘Come, and let us go up to the mountain of YaHuWaH, and to the house of the Elohim of Jacob; and He will teach us of His ways, and we will walk in His paths.’ For the Torah shall go forth out of Zion, and the word of YaHuWaH from Jerusalem.
And He shall judge between many peoples, and shall decide concerning strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift up sword against nation, neither shall they learn war anymore.
But they shall sit every man under his vine and under his fig tree, and none shall make them afraid; for the mouth of YaHuWaH of hosts has spoken it."

This passage mirrors Isaiah 2, emphasizing peace and security in the Messianic age.

2. The Messiah Will Gather Israel, Not Divide Them

Isaiah 11:10-12 – The Gathering of the Scattered Israelites

"And in that day there shall be a root of Jesse, which shall stand for an ensign of the peoples; unto Him shall the nations seek; and His resting place shall be glorious.
And it shall come to pass in that day, that YaHuWaH shall set His hand again the second time to recover the remnant of His people, that shall remain from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth."

This prophecy clearly states that the true Messiah will gather Israel and Judah back to the land, uniting them rather than causing division.

Jeremiah 23:3-6 – The Righteous Branch Will Gather Israel

"And I will gather the remnant of My flock out of all the countries where I have driven them, and will bring them again to their folds; and they shall be fruitful and multiply.
And I will set up shepherds over them, who shall feed them; and they shall fear no more, nor be dismayed, neither shall any be lacking, says YaHuWaH.
Behold, the days come, says YaHuWaH, that I will raise to David a righteous Branch, and a King shall reign and prosper, and shall execute justice and righteousness in the land.
In His days Judah shall be saved, and Israel shall dwell safely; and this is His name by which He shall be called, YaHuWaH our righteousness."

This prophecy speaks of a future Davidic king (Messiah) who will rule in righteousness and gather Israel and Judah in peace.

Ezekiel 37:21-25 – Israel Will Be Reunited Under One King

"Thus says YaHuWaH the mighty one: Behold, I will take the children of Israel from among the nations, where they have gone, and will gather them on every side, and bring them into their own land;
And I will make them one nation in the land, upon the mountains of Israel; and one king shall be king to them all, and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all."

This prophecy directly states that Israel will no longer be divided, and they will have one king (Messiah) to rule them in peace.

3. The Messiah Will Restore Justice and Worship of YaHuWaH

Zechariah 14:9 – YaHuWaH Will Be One, and His Name One

"And YaHuWaH shall be king over all the earth; in that day shall YaHuWaH be One, and His name One."

This verse emphasizes that true worship of YaHuWaH will be restored and the world will recognize Him as the only King.

Jeremiah 33:14-16 – The Righteous Branch of David Will Rule

"Behold, the days come, says YaHuWaH, that I will fulfill the good word which I have spoken concerning the house of Israel and concerning the house of Judah.
In those days and at that time, will I cause a Branch of righteousness to grow up to David; and He shall execute justice and righteousness in the land.
In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name by which she shall be called: YaHuWaH our righteousness."

This again confirms that Judah and Israel will be saved and dwell in peace under the Messiah's rule, not Christians.

Final Conclusion

The New Testament presents a portrayal of its Messiah figure, Jesus, whose actions, teachings, and the behavior of his followers often stand in contradiction to the Torah—the divine instructions given by YaHuWaH to the nation of Israel through Moses. The Torah was regarded as the eternal and unchanging word of the God of Israel (Deuteronomy 4:2, Psalm 119:89, Malachi 3:6), and it had been observed by the Hebrew people for approximately 1,000 years before Jesus' birth. However, various aspects of Jesus’ recorded actions, his teachings, and the practices of his followers indicate a departure from Torah observance, which raises critical questions about his identity as the prophesied Messiah.

1. Jesus' Teachings and Actions Deviated from Torah Law

The Torah explicitly states that its laws are everlasting and must not be altered (Deuteronomy 13:1-5, Deuteronomy 12:32). However, Jesus is depicted as modifying or disregarding certain Torah commandments:

• Sabbath Observance: The Torah commands strict adherence to Sabbath laws (Exodus 31:14-16), yet Jesus is recorded violating these laws by healing, gathering grain, and permitting others to break them under the claim that "the Son of Man is Lord of the Sabbath" (Mark 2:27-28).

• Dietary Laws: The Torah strictly forbids the consumption of unclean foods (Leviticus 11), yet Jesus is said to have declared all foods clean (Mark 7:18-19), contradicting the Torah's dietary commandments.

• Adultery and Marriage Laws: In the Torah, divorce is permitted under specific conditions (Deuteronomy 24:1-4), but Jesus forbade divorce except for infidelity (Matthew 19:8-9), effectively overriding the Torah’s instructions.
  

2. Paul and Early Christians Promoted Lawlessness (Antinomianism)

The apostle Paul, a primary figure in the spread of Christianity, explicitly rejected Torah observance, promoting a doctrine of salvation through faith rather than through obedience to the Torah (Romans 3:28, Galatians 2:16). He even went as far as to call the Torah a "curse" (Galatians 3:10-13). This starkly contradicts the Hebrew Scriptures, which affirm that the Torah is perfect, eternal, and a source of life (Psalm 19:7, Deuteronomy 30:19-20).

3. The Prophesied Messiah of the Hebrew Bible Was to Uphold the Torah

The Hebrew prophets, including Isaiah, Jeremiah, and Ezekiel, foretold a Messiah who would lead Israel in strict Torah observance, restoring justice and the kingdom of Israel, not division (Isaiah 2:2-4, Jeremiah 23:5-6). The true Messiah would gather the exiles, rebuild the Temple, and bring worldwide recognition of the God of Israel (Ezekiel 37:24-28). Jesus, however, did not accomplish any of these tasks. Instead, his followers developed a new religious system that far distanced itself from Torah observance and redefined messianic expectations.

Conclusion: The New Testament Messiah Does Not Align with the Hebrew Prophecies

Given these few contradictions, the portrayal of Jesus in the New Testament does not align with the Hebrew Bible’s criteria for the prophesied Messiah. His actions and the teachings of his followers demonstrate a departure from Torah observance, which was an essential qualification for the true Messiah. Since the Torah was the unchanging word of YaHuWaH, any figure deviating from it could not be the promised redeemer of Israel.

The true Messiah described in the Hebrew Bible will:
✅ Bring world peace – Nations will no longer fight.
✅ Gather the lost tribes of Israel and Judah – Not divide them.
✅ Restore Torah and righteousness – The whole world will seek YaHuWaH’s ways, not ways that oppose His Torah.
✅ Establish justice and safety for Israel – A secure and new united kingdom under Davidic rule.

This contrasts with Jesus, whose arrival led to division (Matthew 10:34-36) rather than unity, and Israel was scattered further (70 CE destruction of the Temple) instead of being gathered.

To support the analysis of the event involving Jesus casting demons into pigs in the region of the Gerasenes (or Gadarenes), it's essential to consider the historical and cultural context of the Decapolis during that period. The following scholarly resources provide insights into this context:

1. "Decapolis" – Wikipedia Article
   This article details the Decapolis as a group of ten Hellenistic cities on the eastern frontier of the Roman Empire, known for their strong Greco-Roman influence and predominantly Gentile populations. The presence of pigs in this region, as mentioned in the Gospel of Mark (5:11), indicates practices contrary to Torah laws, suggesting a non-Torah-observant society. Wikipedia

2. "A Far Country: Decapolis" – That the World May Know
   This resource discusses the cultural and religious landscape of the Decapolis, highlighting that the presence of pigs would have made the area offensive and off-limits to Torah-observant followers. This underscores the Gentile character of the region and its divergence from Torah customs. thattheworldmayknow.com

3. "Gerasa—A City of Christ's Time" – Ministry Magazine
   This article provides an overview of Gerasa (modern-day Jerash), one of the Decapolis cities, emphasizing its Greco-Roman culture and monumental architecture. The city's Hellenistic features reflect the broader cultural environment of the Decapolis, which was distinct from Torah customs and laws. Ministry Magazine

These resources collectively illustrate that the region where the event occurred was predominantly Gentile, influenced by Hellenistic culture, and did not adhere to Jewish Torah laws. This context is crucial for understanding the ethical considerations of Jesus' actions in relation to property and Torah observance.

the Messiah will bring world peace and gather Israel, not divide:

1. "Messianic Expectations: A Comparative Analysis of Jewish and Christian Perspectives"
   This study explores the Hebrew anticipation of a future human leader from the line of David who will restore Israel, rebuild the Holy Temple, gather Hebrew exiles, and establish an era of global peace and justice. ResearchGate

2. "Messianism in Jewish Literature Beyond the Bible"
   This article surveys Hebrew texts from the Second Temple and early rabbinic literature, highlighting developments in Jewish theology regarding messianism, including the gathering of exiles and the establishment of peace. Kesher Journal

3. "Messiah Becomes the New King: Notes on Isaiah 9:3–7"
   This paper examines Isaiah's prophecy about a new king who will achieve victory over oppressive kingdoms and establish a peaceful reign, reflecting messianic expectations of global peace. Scholars Archive

4. "Messianism and Jewish Messiahs in the New Testament Period"
   This research discusses various messianic figures and expectations during the first centuries BCE and CE, providing context for the Jewish anticipation of a Messiah who would gather Israel and bring peace. Scholars Archive

   These resources offer scholarly insights into the Hebrew Bible's portrayal of the Messiah as a figure who will unite Israel and usher in an era of global peace.

Unlearn, Deprogram, and Re-think EVERYTHING you were taught!

At WOTR, we don’t position ourselves as self-professed prophets, teachers, leaders, or mentors, nor do we affiliate with any specific group, sect, religion, or recruitment center. Our goal is not to instruct but to offer a platform for exploration and education. We provide information across a wide range of topics using resources like Scholarly articles, Strong's Concordance, Encyclopedia Britannica, dictionaries, word etymology, and other trusted references.

These tools are here to help you broaden your perspective and engage critically with the material, empowering you to make informed decisions on your life journey. Our core values and unwavering trust are rooted in the unchanging Hebrew ToRaH of the Creator and God of Israel. We strongly encourage everyone to measure all opinions against this widely accepted foundation, for who would question the instructions of the Creator of all things?

There is no commandment in the Hebrew ToRaH from the God of Israel that requires Israelites to pray through an intermediary to commune with Him. Instead, the Hebrew TaNaKh emphasizes the importance of direct communication between the Nation of Israel, identified as the God of Israel’s son (Exodus 4:22-23 and Hosea 11:1), and YaHuWaH—much like the relationship between a father and his child—has no need for a mediator.

 Isaiah 29:13

13 Wherefore YaHuWaH said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:

The prophet Isaiah 29:13 states that the people of Israel outwardly honor YaHuWaH with their words, but their hearts are far from Him. Today, the world finds itself in the same condition—people’s fear (or reverence) of YaHuWaH is not genuine but is shaped by human traditions, emotionalism, religious systems, and the worship of an intermediary savior, all rooted in the precepts of men rather than His unchanging Torah. This means they are not truly following YaHuWaH’s instructions but are worshiping Him through man-made rules and religious pagan customs. Because these teachings come from human tradition rather than the Torah, they lead people away from the true ways of YaHuWaH. Worship that is not rooted in truth becomes vain (shav’ - שָׁוְא)—useless, deceptive, and lacking substance (Exodus 20:7).

Ezekiel 18:30-32

30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the YaHuWaH God. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.

31 Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?

32 For I have no pleasure in the death of him that dieth, saith YaHuWaH God: wherefore turn yourselves, and live ye.

BaT DaBaR 7:14 “2 Chronicles” Hebrew TaNaKh

14 When my people, who bear MY NAME humble themselves, pray, and seek my favor and TURN from their evil ways; I will hear in my heavenly abode, and FORGIVE their sins, and will heal their land.

 MaKhiYaH 6:8 “Micah”

8 He hath shewed thee, O man, what is good; and what doth YaHuWaH require of thee, but to do justly, and to love mercy, and to walk humbly with thy ALuWaH?

ZaMaR 119:10-11 “Psalm”

10 With my whole heart have I sought thee: O let me not wander from thy commandments.

11 Thy word have I hid in mine heart, that I might not sin against thee.

Psalm 119:10-11 expresses a deep commitment to seeking and following YaHuWaH's commandments. The psalmist declares that they have wholeheartedly sought after YaHuWaH and asks not to be led astray from His ToRaH. Furthermore, the psalmist has treasured YaHuWaH's word in their heart to avoid sinning against Him, showing a desire to live righteously by keeping the God of Israel’s ToRaH close.