Jerusalem, I will put my name there video comment.

[Moshe Mayim]

I found one error in the film when it stated that YHWH provided a lamb in the place of Yitzhak that day on Mount MoriYah (Chosen of Yah). Yah provided a Ram which was caught in the thickets that day by it's horns for a burnt offering and the true lamb of Elohim would be provided at Calvary many years later, Yahushua Ha Moshiach. The lamb mentioned in that passage was actually a very early prophecy concerning the coming of Moshiach.

Also, The shin letter in the original Paleo Hebrew is also W shaped but still different looking than the 3 valleys so I am not sure that a case can be totally proven for the assertion in the film or not. It is fuzzy but still very fascinating none the less.

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It was all in a dream of Abraham. HaShem not only forbade human sacrifices but also He never commanded that sacrifices at all, including those of animals be part of the religion of Israel. If you read Jeremiah 7:22, you will see that the command to sacrifices animals originated with Moshe and not HaShem. The evidence that sacrifices of animals were never commanded by Hashem is that such a ritual became the main reason for all the evils in the History of Israel through exiles until the final Divine rejection of Israel and the conditional confirmation of Judah for the sake of David. (I Kings 11:36)

But then again, why would Moses amend God's Law by adding the animal sacrifices? Pichuach Nephesh is the name. Moshe had to apply Pichuach Nephesh by adding a command in order to fulfill another more important which was to effect the Exodus of Israel from Egypt into the Promise Land. That's what HaShem commanded Moshe to do. However, it would be close to impossible after 430 years of slavery, the People had got used to observe daily sacrifices of animals in Egypt. That was the idea of real religion in the mind of the People. Had Moshe insisted on no sacrifices at all, he would never be able to effect the Exodus. Hence, Pichuach Nephesh. The problem is that the ritual stuck and Moshe had to enhance it with Divine approval to mean what the People wanted.   

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In a midrash, allegory or dream, every thing is possible, even for a cow to fly. In the case of our prophets, that's how HaShem revealed His will to.  Evidence of the fact is in the mistake Prophet Nathan committed when King David was excited about building himself a Temple to HaShem.

A Prophetic Mistake

That's from Numbers 12:6 and confirmed by I Chronicles 17:1-4.

"If there is a prophet among you, I the Lord will make Myself known unto him in a vision and will speak unto him in a dream." 

Now, when David had brought the Ark of the Covenant into Jerusalem, he was very excited about what he had done but, at the same time, he was very sad that he had a palace unto himself and the Lord did not yet have a Temple. 

David called Nathan the Prophet and shared with him his intense desire to build a Temple to the Lord. Right there and then, realizing how David was struggling with mix-feelings, Nathan agreed with David and told him to go right ahead and start to build the Temple.

That same night the Lord appeared unto Nathan and implied something like, "What were you thinking to tell My servant David to go ahead and build a temple to My name? Now, go back to him and fix your mistake by telling him why I don't want him to build a Temple to My name. Had you forgotten your job to always consult with Me first? He cannot build a temple to My name for he has shed too much blood. His son Solomon will do that instead.

Bottom line is that Prophet Nathan could not speak for himself but be the spokesman between HaShem and His People.

[His_Will]

Wikipedia claims "Moloch has been used figuratively in English literature from John Milton'sParadise Lost (1667) to Allen Ginsberg's "Howl" (1955), to refer to a person or thing demanding or requiring a very costly sacrifice". I haven't read Thomas Mann's  book "Joseph and his Brothers" but it doesn't appear that he was using "Moloch" in this figurative way with a statement like "Elohim would identify Himself thus: I am Molech, bull-king of the baalites and command you to bring your firstborn son Isaac and offer him in a burn sacrifice to Me" (?) and or "As Abraham set about to do so, the Lord said, "How dare you! Am I Molech bull-king of the baalites""? I expected you to know much better." (?)

Lev.18:21 tells us "And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the Lord." 

Lev.20:2-5 

Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones. And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name. And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not: Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.

So i can't see how it would have pleased G-D for Abraham to even think of him in relation to Molech and I dont think HaShem would have blasphemed his own name in such away. Thus the comment of "As Abraham set about to do so, the Lord said, "How dare you! " (?) even confirms this wouldn't have pleased G-D thus it makes no sense to me cause what Really took place according to the scriptures was pleasing unto G-D and in return G-D blessed Abraham instead of condemning him. 

Jer.7:31 says "And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into my heart."

[2dw9cjlqhg2d6]

Midrash, it was a midrash. Do you know what is a midrash? It is an allegory. Do you know what is an allegory? It is a parable.  Any teaching presented according to these concepts cannot be interpreted literally but in a metaphorical manner. That's why I took Thomas Mann's midrash as a Catch-22. When a command is to be obeyed by doing the opposite.

[Moshe Mayim]

Well I will just leave it at that Ben Masada, I gave my take on it and do not have any more time to devote to the subject.  May YHWH bring (Daat) understanding and living waters (Chayim Mayim) to your thirsty heart as you seek him and his answers to your questions. Ahava Moshe

[2dw9cjlqhg2d6]

Rather, IMHO, the lamb mentioned in that passage about the binding of Isaac was a reference to Judah the seed of Abraham, Isaac and Jacob as the collective Messiah spared from Divine rejection as it was redeemed by Israel the Ten Tribes as the scapegoat. (Psalm 78:67-69) It could not point to Yeshua as an individual because according to Jeremiah 31:30 and Ezekiel 18:20, no one could die for the sins of another. Since Yeshua declared loud and clear that he had come to confirm the Law and the Prophets down to the letter if you read Mat. 5:17-19, it is only obvious that he could not contradict the Prophets.

[2dw9cjlqhg2d6]

Besides the fact that the lamb that was entangled in the bushes up on Mount MoriYah  pointed to the seed of Isaac through Jacob, the Yeshua of the NT could not have been the Messiah, if not by any other reason, the fact that the Messiah cannot be an individual. First, an individual cannot die for the sins of another (Jer. 31:30; Ezek. 18:20) and second, the individual is born, lives his span of life and dies. Are we supposed to expect a new Messiah in every generation? Obviously not. The Messiah is not supposed to die but to remain as a People before the Lord forever. (Jer. 31:35-37) That's what Prophet Habakkuk referred to in Hab. 3:13. "The Lord goes forth to save His People; to save His anointed one." That's what Messiah means: The anointed one of the Lord aka Israel, the Jewish People. 

[Moshe Mayim]

OY OY OY VEY........

Go to the ancient Paleo before the name of the most High YHWH was deleted by men and replaced with titles and see who Avaraham spoke with at his tent door in the heat of the day. http://www.hebrewoldtestament.com/index2.htm  go to Bereshith chapter 18-19

The Malach YHWH had the name of YAH in him (My name is in him....he will not pardon) and is the pre-incarnate Son of Elohim himself. Can an angel pardon sins and transgressions?

Shemot 23:21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.

Yahushua is the Arm of  YHWH and also YHWH  who is echad.  

He is also Dawid my servant, the promised descendant of Dawid who will rule and reign over Am Yisrael.

Yirmeyahu 23: …5"Behold, the days are coming," declares YHWH, "When I will raise up for Dawid a righteous Branch; And He will reign as king and act wisely And do justice and righteousness in the land. 6"In His days Judah will be saved, And Israel will dwell securely; And this is His name by which He will be called, 'YHWH our righteousness.' 7"Therefore behold, the days are coming," declares YHWH, "when they will no longer say, 'As YHWH lives, who brought up the sons of Israel from the land of Egypt  But, YHWH liveth, which brought up and which led the zera Bais Yisroel out of the eretz tzafonah, and from all countries to where I had driven them; and they shall dwell in their own land.

Yeshayahu 9:  (7) For unto us a yeled is born, unto us ben is given; and the misrah (dominion) shall be upon his shoulder; and Shmo shall be called Peleh (Wonderful), Yoetz (Counsellor), El Gibbor (Mighty G-d), Avi Ad (Everlasting Father), Sar Shalom (Prince of Peace).

(8) Of the increase of his misrah and shalom there shall be no ketz (end), upon the Kisse Dovid, and upon his kingdom, to strengthen it, and to support it with mishpat and with tzedakah from henceforth even ad olam (forever). The Kinat Hashem Tzva'os will fulfill this.

The Kadosh Name of El Elyon is YHWH and it has been removed and replaced in close to 7000 places of the scriptures with watered down titles. Put the name back and a whole new scriptures appear. He never asked or commanded that His name be removed.

The new covenant which is close to 100% written by Yahudim help connect the dots and the first 30+ years of the Kahal Gadol was exclusively Yahudim and Levi who were the early Netzarim-Branches of Moshiach.

Out of the 3 who not only appeared to Avraham but also ate with him, 2 went on towards Sedom while YHWH stayed behind and spoke further with Avraham. The 2 are identified as Messengers (Malachim) while the 3rd  (man) called YHWH in the text finally arrives outside of Sedom and rains fire down from YHWH in the heavens.

Yeshayahu 53

53:1 Who hath believed our report? and to whom is the arm of YHWH revealed?

53:2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

53:4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of Elohim, and afflicted.

53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

53:6 All we like sheep have gone astray; we have turned every one to his own way; and YHWH hath laid on him the iniquity of us all.

53:7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

53:8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

53:9 And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.

53:10 Yet it pleased YHWH to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of YHWH shall prosper in his hand.

53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

53:12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

 

Yeshayahu 53 Orthodox Jewish Bible (OJB)

53 Who hath believed our report? And to whom is the Zero’a Hashem [Yeshayah 52:10] revealed?

² For he shall grow up before him as a tender plant, and as a Shoresh (Root, Shoresh Yishai, Moshiach, Yeshayah 11:10, Sanhedrin93b) out of a dry ground; he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire [Chaggai 2:7] him.

³ He is despised and chadal ishim (rejected by men); a man of sorrows, and acquainted with suffering; and we hid as it were our faces from him; he was despised, and we esteemed him not.

⁴ Surely he hath borne our sufferings, and nasah (carried [Vayikra 16:22; Yeshayah 53:12)] our sorrows; yet we did esteem him stricken, [i.e., like a leper is stricken] smitten of G-d, and afflicted [see verse 8 below].

⁵ But he was pierced [Yeshayah 51:9; Zecharyah 12:10 Sukkah 52a, Tehillim 22:17 Targum Hashivim] for our transgressions, he was bruised mei’avonoteinu (for our iniquities); the musar (chastisement) (that brought us shalom [Yeshayah 54:10] was upon him [Moshiach]; and at the cost of his (Moshiach’s) chaburah (stripes, lacerations) we are healed.

⁶ All we like sheep have gone astray; we have turned every one to his own derech (way; see Prov 16:25); and Hashem hath laid on him [Moshiach] the avon (iniquity, the guilt that separates from G-d) of us all.

⁷ He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a seh (lamb; see Shemot 12:3) to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

⁸ He was taken from prison and from judgment; and who of his generation declared? For he was cut off [Daniel 9:26; Vayikra 17:10] out of Eretz Chayyim [this refers to the mot of Moshiach Ben Dovid, see v.12] mipesha ami (for the transgression of my people [Yisroel]) nega (plague cf Ps 91:10) lamo ([fell] on him [i.e., Moshiach; in light of Ps 11:7 and Job 22:2 we are warranted in saying the suffix is a singular, "him," not "them". Cf Gen 9:26-27; Deut 33:2; Isa 44:15; also compare Divrey Hayamim Alef 21:17]).

⁹ And he made his kever (grave) with the resha’im, and with the oisher (rich man; see Mt 27:57-60) bemotayv (in his deaths, intensive plural should be translated singular, death); because he had done no chamas (violence), neither was any mirmah (deceit) in his mouth. T.N. We stray as sheep; we return in Moshiach as children (zera); the Techiyas HaMoshiach (Resurrection of Moshiach) predicted in v. 10 [Dead Sea Scrolls Isaiah Scroll says Moshiach "will see the light [of life];" see also the Targum HaShivim]

¹⁰ Yet it pleased Hashem to bruise him; He hath put him to suffering; when Thou shalt make his nefesh an asham offering for sin, he (Moshiach) shall see zera [see Psalm 16 and Yn 1:12 OJBC], He shall prolong his yamim (days) and the chefetz Hashem (pleasure, will of Hashem) shall prosper in his [Moshiach’s] hand.

¹¹ He [Hashem] shall see of the travail of his [Moshiach’s] nefesh, and shall be satisfied; by knowledge of him [Moshiach] shall Tzadik Avdi ["My Righteous Servant," Moshiach, Zecharyah 3:8, Yirmeyah 23:5; Zecharyah 6:11-12, Ezra 3:8 Yehoshua, Yeshua shmo] justify many (Ro 5:1); for he [Moshiach] shall bear their avon (iniquities).

¹² Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his nefesh unto mavet (death); and he was numbered with the transgressors; and he nasah (Lv 16:22, carried) (like the Yom Kippur scapegoat) the sin of many, and made intercession [did the work of a mafgi’a, intercessor] for the transgressors [see Lk 23:34 OJBC].

I could go on all day but I am wearied by this since these words are going into thin air and not finding anywhere to lodge. Maybe someone else will be blessed and enlightened by them, it is my prayer that it be so. Shalom.

Paleo Genesis 18:1

   
   
   
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[2dw9cjlqhg2d6]

I think we have written more than enough about the way HaShem used to reveal His will to His servants the Prophets, and Abraham was a Prophet. (Numb. 12:6) Either he had a dream of being seated down at his tent door on the heating of the day or had a vision while he was seated at his tent door. It happens that he sat down at his tent door to enjoy the breeze of that hot day and slumbered. During a slumber or lucid part of a dream was the best condition for a prophet to have a vision. Only in a dream every thing is possible even for a cow to fly, or for an angel to eat, and for a "Jew" to eat the flesh of a ram with milk. (Gen. 18:8) That's what Abraham offered the visitors who came to him at the door of his tent in total disregard for kashrut. But hey, he broke no law. All seasons are open in a dream.

[Moshe Mayim]

I fear that you have put YHWH into a manmade box and you put more faith in the interpretations of great thinkers from the past than you do in His Word. 

Certainly no man could survive 3 days and nights in the belly of a great fish, nor could a donkey actually speak and have an intelligent conversation, nor could the sea be divided for safe passage and later an actual mountain  Zechariah 14, etc.... ? Were these just visions and dreams that were turned into stories later on?

The one who created the heavens of the heavens of the heavens, His dwelling place, could easily do these things and also appear in human flesh via the conception and birth by a Virgin, the laying down of his life and then the resurrection back to life.

The vision of a ladder going up into the heavens was called a dream as was the imformation given to Abraham in a deep sleep about the 400 years in Egypt, but these other events were not described as dreams and visions.

[2dw9cjlqhg2d6]

Oh! I see. you expect to read the word vision or dream preceding all texts about a prophet. Obviously, Numbers 12:6 is not enough for you. Not too wise an understanding of prophetic, poetic and metaphorical language.

Why would not a man be able to survive 3 days and 3 nights in the belly of a great fish? That's what dreams are all about. The case of Jonah was a dream; a dream within a dream. He never even left his bed. "This is the word of the Lord that came to Jonah the son of Amittai, saying, "Arise..." How does the word of the Lord comes to a prophet? By dreams or visions. (Numb 12:6) Where was Jonah when the Lord spoke to him? In bed, sleeping. (Jonah 1:1,2) Therefore, it was in a dream. Jonah arose, went down to Joppa, boarded a ship to Tarshish and went down into the hold of the ship to continue asleep and the dream proceeded. That's what I call a dream within a dream. Don't forget, every thing is possible in a dream, even for a man to be swallowed by a fish and still survive.

Listen my friend, every thing is possible for the Creator of the universe to do but one: The thing you wish He did or should have done.

[Moshe Mayim]

According to your belief system, the scriptures should be set aside after 1 reading and then Midrashs's should be used from then on for the meaning.

I pity you. Your G-D may also just be a dream and even reality may not really be reality, but just the opposite, unreality if that is even a word.

This is a waste of both of our time. Shalom