What, then, is the Besuras HaGeulah (Good News of Redemption) according to Moshe Rabbeinu? “Speak not thou in thine lev, after that Hashem Eloheicha hath cast them out from before thee, saying, For my tzedakah (righteousness) Hashem hath brought me in to possess this land; but for the wickedness of these Goyim, Hashem doth drive them out from before thee. Not for thy tzedakah, or for the yosher (uprightness) of thine lev, dost thou go to possess their land; but for the wickedness of these Goyim, Hashem Eloheicha doth drive them out from before thee, and that He may perform the word which Hashemswore unto Avoteicha, Avraham, Yitzchak, and Ya'akov” (Dt 9:4-5). Here we see that Redemption is the work of Hashemand not something man can boast of. Salvation is not something earned by self-achieved righteousness. Moshe warns not to even think that in exchange for “my tzedakah (righteousness) Hashem hath brought me in to possess this land.” Redemption from bondage in Egypt and the gift of Eretz Yisroel did not come about on the basis of human merits or deserts. So there is no room for human boasting in the message of salvation that Moshe proclaims. By grace are ye saved through faith, and this salvation is not of yourselves — it doesn't derive from your goodness or your merit or your righteousness. It is a gift of Hashem. It must be humbly received as a gift by faith. It cannot be proudly acquired or earned by man who is essentially a rebel (Num 17:10). This is the Besuras HaGeulah according to Moshe Rabbeinu.

Have you heard the Besuras HaGeulah? On the day after the rest day (the rest day was Pesach, Nisan 15, 3793 on the Jewish Calendar), Moshiach, as a matter of eye-witnessed historical fact, stood up from the dead ones. This happened Nisan 16, 3793. It was also “The Third Day.” Moshiach died three days before Nisan 16, shedding his blood on Nisan 14, at the time that the lambs were being slaughtered (see Dt 16:5-6 and cf Yn 19:14). Here we see that Moshiach himself is the Korban Pesach of our Redemption (Isa 53:7). When Moshiach stood up alive on Nisan 16, Moshiach did so as the “First-fruits” of the ones having fallen asleep [in death]. He was raised for your acceptance [with Hashem] according to the Scriptures (Lv 23:11). On Yom HaRishon, Nisan 16, 3793 (33 C.E.), Moshiach had his Techiyah (Resurrection) from the Mesim (Dead ones) on Yom HaShlishi as the Bikkurim (First-fruits) of the ones having fallen asleep in death. See Gn 1:11-13, which states that Elohim said, Let the land produce bikkurim and “there was evening and there was morning, Yom Shelishi (the Third Day).” Hashem, You will not allow your Chassid (Moshiach Ben Dovid) to see corruption — Ps 16:10, as it says, On Yom HaShelishi (the Third Day) He will raise us up that we may live in His Presence — Hos 6:2. On Pesach, 3793 (33 C.E.) Moshiach was led as our Korban Pesach “lamb to the slaughter” (Isa 53:7, Sanhedrin 98b) that we might have an Exodus from the Olam Hazeh and for the Olam HaBah purchased by the redemption payment of his covenant blood (“He was excluded out of the land of the living [he died, in other words] for the transgression of my people” — Isa 53:8). Moshiach died for our sins according to this Scripture. His covenant blood was sprinkled (Isa 52:15) to make us tahor (clean) in order that we might be raised spiritually and (in the Olam HaBah, bodily) in Moshiach with a lev chadash and a ruach chadasha (Ezek 36:26) by emunah (faith) in the Kitvei Hakodesh (the Holy Scriptures). Thus Moshiach Our Kohen Forever (Ps 110:4) fulfilled the Mo'adim (Appointed time, Festivals) of Hashem, including the Korban Pesach Nisan 14, 3793, and the Korban Omer HaBikkurim Nisan 16, 3793, for our acceptance with Hashemaccording to Lv 23:11. At the end of the Y'mei HaSefirah (Days of the Counting [of the Omer]) came Shavuos and the Tevilah of the Ruach HaKodesh given to Moshiachʼs Talmidim to empower them to proclaim the Besuras HaGeulah (the Good News of Redemption) everywhere, to the Jewish people first, of course, but also the non-Jew. This is true Spirit-filled Second Temple era Messianic Judaism. Look at MJ 10:25; 13:17.

As we see in Dt 12:13-14 Moshe also taught the importance of faithfulness in a community of ma'aminim (believers). “Take heed to thyself that thou offer not thy olot in every place that thou seest; But in the place which Hashemshall choose in one of thy shevatim, there thou shalt offer thy olot, and there thou shalt do all that I command thee.” Notice also Dt 14:23, “And thou shalt eat before Hashem Eloheicha, in the place which He shall choose to place Shmo there, the ma'aser (tithe) of thy dagan (grain), of thy tirosh (new wine), and of thine yitzhar (fresh oil), and the bekhorot (firstlings) of thy herds and of thy flocks; that thou mayest learn to stand in awe of Hashem Eloheicha always.” The person who insists that he or she can worship G-d in the park or under a beautiful tree, and that no other venue is needed, does not follow what Moshe is teaching. Moshe instructs that G-d wants the kohen and the kohenʼs teaching and the Scriptures and the avodas kodesh worship involved and specifically warns against the worshiper choosing any place he likes (see Dt 12:13). On the kohen as a teacher see Mal 2:5-7: “My Brit was with him [Levi] of chayyim and shalom; and I gave them to him that he might fear Me; so he feared Me and stood in reverence before My Name. Torat emes was in his mouth, and iniquity was not found on his lips: he walked with Me in shalom and yashrus, and did turn rabbim (many) away from avon (iniquity). For the kohenʼs lips should preserve da'as, and they should seek torah at his mouth: for he is the malach Hashem Tzva'os.” The Scriptures warn not to go beyond what is written. And Hashemhas provided spiritual gifts for the upbuilding of each believer in the household of faith. Some are shluchim, and some nevi'im and some gifted spiritually to be used in Kiruv efforts for Moshiach, and some supervising mashgichim ruchaniyim (spiritual overseers) are ro'im and morim in the kehillah (see Ep 4:11). This is for the equipping of the Kedoshim for the work of avodas kodesh ministry. We are no longer to be olalim tossed by waves and carried around by every wind of limmud (instruction). Hashemhas given to each believer certain spiritual gifts. However, in many cases these gifts are latent in an individual without his being aware of them, because he has never committed to any kehillah long enough to exercise them. But Hashem expects each one of us to use the gifts that He has invested in us. We have the responsibility to locate in a kehillah atmosphere where we can systematically grow and mature and our gifts can come to their full expression. Every believer should begin a heart-felt quest after the true and living alternative of Spirit-filled Second Temple era faith and the true Moshiach. This means correct doctrine. Look at Dan 7:14; 3:7,11-12,15. The word יִפְלְחוּן (see Brown, Driver, Briggs Hebrew English Lexicon p.1108 “pay reverence to deity”) found there in all those passages in Daniel makes it self-evident from this Biblical data that although Danielʼs friends would not reverence as deity Babylonʼs idols, all peoples will in fact pay homage to Hashemʼs Moshiach when he comes on the heavenly clouds of glory; yet Moshiach so reverenced will not be an idol. Notice the word יִפְלְחוּן is used negatively regarding idols but positively and approvingly regarding Moshiach. One can be reverenced as deity in the book of Daniel and the other cannot. We believe that the Sh'losh Kadosh (Holy Three) found in Isa 6:3 and in Isaiah chapter 63 and in Gn 18:1-2 and in the Orthodox Jewish Prayer Book is the locus classicus of Hashemʼs Kedushah HaMeshuleshet (Three-fold Holiness) and that this Jewish doctrine is found in the Zohar and in other Rabbinic literature. We believe that Adonoi and His saving Messianic Dvar Hashemand His Ruach Hakodesh, though three, is Echad (Dt 6:4), essentially One, even as a man and his wife, though two, is Echad (Gn 2:24) or a cluster of grapes is echad (Num 13:23). A true kehillah is where this doctrine is faithfully taught. Whoever runs ahead and does not remain in the torah of Moshiach does not have Hashem (see 2Y 9). This translation, the Orthodox Jewish Bible, was prepared the way it is for the additional purpose [not the only purpose] of assisting in Messianic congregations planted for the sake of the lost sheep of the House of Israel. See the translatorʼs books, Everything You Need To Grow A Messianic Synagogue, William Carey Library, 1974; Everything You Need To Grow a Messianic Yeshiva, William Carey Library, 1981.