The Story of Rabbi Shlomo Meir Ben Moshe
By
James Scott Trimm

Rabbi Shlomo Meir Ben Moshe (Salomon Meir Ben Moses) was an eminent rabbi of the seventeenth  century.  He was born at Casal in the duchy of Montserrat, in the year 1606. He was named Shlomo (Salomon) in memory of his grandfather, and Meir, which signifies “illuminating”, from the Torah reading from the day of his birtyh, which was the account of the birth of Moshe (Moses), whose entrance into the world tradition declares to have been distinguished by a supernatural light, which illuminated all his father’s house on that occasion.

When he was just thirteen year of age young Shlomo began to compose discourses in the Hebrew language; and he prosecuted his studies in the Talmud and Zohar for many years with such success, that he at length attained the reputation of one of the most learned Jews of that age.

Wherever he traveled, his lectures in the synagogues were heard with admiration; and the Jews at Jerusalem honored him with the title of “rabbi”, and frequently sent him to collect the eleemosynary contributions, which they are in the habit of receiving from their brethren in other countries of Asia, Africa, and Europe.

In 1665, at the age of fifty nine, Rabbi Shlomo came to the conclusion that Yeshua was in fact, the Messiah.  The previously respected Rabbi soon found himself outcast from his Jewish brothers.  And finding no Nazarene Jewish community in the 17th century, he saw no other option to become a Christian.

One of Rabbi Shlomo’s longtime friends had been a Jeweler named David Jouaillier.  Jouaillier was so upset when he heard that Rabbi Moshe had embraced Yeshua as Messiah, that he publicly declared that he wished to have Rabbi Moshe’s heart, that he might broil it upon the coals, and then throw it to be devoured by the dogs.

One day Jouaillier accidentally ran into his former friend at the home of a common friend who was a Christian.  Rabbi Shlomo inquired whether it was true that his old friend had uttered this savage wish. David acknowledged he had, and declared his persuasion, that, if their circumstances had been reversed, Rabbi Shlomo would have said the same. Shlomo asked his old friend if he would repeat this wish if Shlomo could prove that Yeshua was the Messiah.  “By no means.” said David, “but how will you prove that faith to be true?”

Rabbi Moshe told his old friend that he could show him that Yeshua is the Messiah
in the very first word of the Torah.

David said that if Shlomo could do this, he would accept Yeshua as the Messiah immediately.

Rabbi Shlomo cautioned his friend to consider carefully that to which he was committing himself, but David was firm in his commitment.

Rabbi Shlomo began his exposition by pointing out that the first word of the Torah בראשית  (bereshit) remarked that this word, literally translated, signifies In the beginning of, leaving an ellipsis, which some have supplied by inserting all, and others by repeating the second word in the text; as, In the beginning of all things, or In the beginning of the  creation, Elohim created. This elliptical form of expression was used by Elohim, not for want of other words, but from design, to indicate some hidden mystery.

Divide the word into two, and you have בר אשית Bar ashith, I will appoint, set up, or place the Son. The word (בר) Bar has a twofold meaning : it also signifies grain, or bread, in allusion to the bread of the Passover, and to the words of Yeshua who said, ” I am the living bread, which came down from heaven.” There is great beauty in designating the Son by a term applicable also to bread, in preference to other words signifying only a Son; and there is likewise a striking propriety in the appellation here given to grain, which has been distinguished by three names adapted to the three different states in which men have been found:

Grain is also called דגן DAGAN which symbolizes that before the fall, man was to subsist on the produce of the tree of paradise, made into bread, and called דגן, which can also be translated, “of the garden.”

Wheat grain is also called חטא CHITTA which also means “sin” symbolizing the period from the fall of man to the coming of Messiah.

Finally grain is also called בר BAR which also means “son” symbolizing that since the coming of the Messiah, the bread symbolizes the incarnate Son of Yah ; according to the declaration of Yeshua, “If any man eat of this bread, he shall live for ever.”

David was delighted with the mystery being unfolded by Rabbi Shlomo.

Rabbi Shlomo then began to show his old friend a number of messages imbedded in the first word of the Torah, which he extracted via Notarikon (a Kabbalistic method by which a Hebrew word is taken to be an acronym, or by which an acronym is conversely made from a phrase.

The Rabbis have themselves found messages imbedded in the word  בראשית.  For example:

בראש’ת ראה אלוהים שיקבלו ישראל תורה
“In the beginning Elohim saw that Israel would receive the Torah”

Among messages Rabbi Moshe showed his friend:

“The Son, the Spirit, the Father, they are three, a perfect unity”
בן רוח אב שלושתם יחד תמים

“You shall worship My first-born, My first, whose name is Yeshua”
בכורי ראשוני אשר שמו ישוע תעבודו

“When the master shall come whose name is Yeshua, you shall worship”
בבוא רבן אשר שמו ישוע תעבודו

Rabbi Moshe showed his old friend many more proofs.  David was overcome  by the mysteries being unfolded by his old friend, and professed that Yeshua was in fact the Messiah.

 

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