King David's Naked Dance: The Dreams, Doctrines, and Dilemmas of the Hebrews

King David's Naked Dance: The Dreams, Doctrines, and Dilemmas of the Hebrews

by Allan Russell Juriansz

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Overview

King David's Naked Dance: The Dreams, Doctrines, and Dilemmas of the Hebrews by Allan Russell Juriansz

Primitive Judaism is the earliest system of thought that sought to explain the concepts of divinity, humanity, and life on the planet. What's more, it is Moses who deserves the credit for the systematization of basic, primitive Tanakian Judaism. In King David's Naked Dance, author Allan Russell Juriansz defines the primitive theology of Tanakian Judaism that obeys the Tanak as the sole canon of the Hebrew people.

A sequel to Juriansz' first book-The Fair Dinkum Jew, which calls for a reformation in Israel and worldwide Jewry-King David's Naked Dance sends a message to the Hebrew people to relearn Tanakian Judaism and live by it. Using the writing of several Talmudic rabbis and Jewish reformers, Juriansz presents a discussion of the Tanak as the only sacred canon and shows its messages of the work of God to create, redeem, and glorify His world and His people.

King David's Naked Dance calls for the world's Jewry and Israel to unite in the primitive Judaism, a splendid redemptive religion that needs to be embraced, defended, and propagated.

Product Details

ISBN-13: 9781475995688
Publisher: iUniverse, Incorporated
Publication date: 07/16/2013
Pages: 458
Product dimensions: 6.00(w) x 9.00(h) x 0.93(d)

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KING DAVID'S NAKED DANCE

The Dreams, Doctrines, and Dilemmas of the Hebrews


By Allan Russell Juriansz

iUniverse LLC

Copyright © 2013 Allan Russell Juriansz
All rights reserved.
ISBN: 978-1-4759-9568-8



CHAPTER 1

King David's Naked Dance


The Ark of the Covenant was a box. God commissioned it be made of acacia wood, two and one half cubits long, one and one half cubits wide, and one and one half cubits high. It was overlain with pure gold and with a thick rim of pure gold. The four corners each had a ring of gold; these were to facilitate its carriage by poles of acacia wood overlain with gold, which were permanently placed on either side through the rings. Inside the Ark were placed the two tables of the Ten Commandments, which were tables of stone.

The Mercy Seat was also commissioned by God. It was a structure two and a half cubits long and a cubit and a half wide, a platform made of pure gold. Two cherubim of beaten gold were mounted one at each end of the Mercy Seat, facing each other. Their wings were to be outstretched covering the Mercy Seat.

And thou shalt put the Mercy Seat above upon the Ark ... And there I will meet with thee, and I will commune with thee from above the Mercy Seat between the two cherubim. (Exod. 25:21a, 22a, KJV)


The Ark and the Mercy Seat were placed in the mobile Tent Tabernacle Temple, in the Most Holy Compartment. It was here that the fiery presence of the Shechinah dwelt. This fulfilled the desire God had to "dwell among" the Israelites (Exod. 25:8).

The juxtaposition of Shechinah, law, and mercy in the Most Holy Place was no accident. God demanded perfect obedience to His law, but He knew that Israel was not capable of that perfect obedience, and therefore His mercy must be there as well. A fourth ingredient was then introduced into the Most Holy Place, once a year: the blood of the sacrificial animal without blemish. It was sprinkled on the Day of Atonement by the high priest on the Mercy Seat. Here was the symbolic Ha-Mashiach blood by which God activated His mercy. The blood cleansed all the sins of all the people. Shechinah, law, mercy, and blood were the composite substance and complete essence of the Almighty God's plan to restore humanity to immortality. This combination guaranteed the individual to pass the judgement. It is the cataclysmic power that will effect the resurrection to immortality. (See Exodus 30 and Leviticus 16).

What other explanation for these emblems can make such perfect sense?

The Ark of the Covenant, coupled with the Mercy Seat stained with the blood of the Day of Atonement, became the great symbol of power in the camp of Israel. Joshua had used it to part the River Jordan so that they could walk across and possess the Promised Land (Josh. 3, Ps. 114). He also used it in the capture of the city of Jericho (Josh. 6). On Israel's arrival in the Promised Land, the Tent Tabernacle had been camped at Shiloh, a landmark established by Jacob in his travels to and from Padan-Aram. He had built an altar there (Josh. 18:9, Judg. 21:19, 1 Sam. 1:3).

Israel had slid into idolatry at the time of Eli's high priestly tenure. In a lost battle with the Philistines, 4,000 Israeli warriors were slain. Instead of putting away idolatry, they (Eli's sons, Hophni and Phineas, appear to have been the perpetrators) tried to use the Ark of the Covenant as a voodoo weapon of destruction to overcome the enemy. But God was not with them, and in the battle that followed, the Philistines captured the Ark and killed another 30,000 Israelite soldiers. Eli fainted at the shock of the news, breaking his neck and dying in the fall. The wife of Phineas went into premature labour with the shock and gave birth. As she was dying in the abrupt delivery, she named the infant Ichabod, which means "the glory is departed from Israel," meaning the Ark had been taken (1 Sam. 4).

But the Philistines were troubled with the presence of the Ark of the Covenant in their midst. After seven months they returned the Ark to Bethshemesh, where Levites took charge of it. But the Bethshemites did not revere the Ark, and 50,070 men died in Bethshemesh. They therefore sent it on to Kiriathjearim to the house of Abinadab, where it stayed for 20 years. This story tells you how decrepit Israel's spirituality had become.

And all the House of Israel lamented after the Lord. And Samuel spoke ... saying, If ye do return unto the Lord with all your hearts, then put away the foreign gods ... and He will deliver you out of the hand of the Philistines. Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only. (1 Sam. 7:2-4, KJV).


Israel subsequently defeated the Philistines and regained the territory they had lost. But the Ark of the Covenant stayed with Abinadab at Kiriathjearim until after David was proclaimed king. The Most Holy Place in the Tent Tabernacle at Shiloh remained empty, a sad and tragic vacuum, all those 20 years.

David's significant act after becoming king was to smite the Philistines again and again, in an effort to destroy idolatry. In a massive rout, he gathered all their idols in the Valley of Rephaim and burned them (2 Sam. 5). Despite all his later lasciviousness, David was an absolute monotheist like Abraham, and he never wavered into Canaanite idolatry. How could anyone who had God in his conversation on a daily basis waver into idolatry? David turned his attention to the empty Most Holy Place in the Tent Tabernacle at Shiloh, and he vowed to bring back the Ark of the Covenant. He relocated the Tent Tabernacle to the city of David. He brought an army of 30,000 soldiers to emphasize the power of Israel. He formed an orchestra composed of all manner of instruments: woodwinds, harps, lyres, psalteries, timbrels, cornets, and cymbals. As an accomplished musician, he created glorious and victorious music in the worship of God. The Jewish Study Bible states that David danced to the music (2 Sam. 6:3-6). He placed the Ark on a new cart and proceeded towards the city of David in Jerusalem. At Nacon's threshing floor, the oxen drawing the cart stumbled, and Uzzah, the son of Abinadab, who was not a priest, reached to steady the Ark and died instantly upon touching it. The music and the procession stopped abruptly, and there was a great silence; the fear of God was palpable in the throng. The Ark was hurriedly sequestered in the house of Obededom, the Gittite, and it remained there for three months (2 Sam. 6:9-11).

David was highly displeased and upset with God for smiting Uzzah the son of Abinadab (2 Samuel 6:8). After all Uzzah's father Abinadab had cared for the Ark for twenty years. Uzzah, he figured, had innocently reacted to prevent the Ark from crashing to the ground. David became greatly fearful of God. He cancelled the transfer. But after three months, on hearing of the prosperity of Obededom, he determined again with gladness to reunite the Tent Tabernacle and the Ark in the city of David:

Thereupon David went and brought up the Ark of God ... with great rejoicing. When the bearers of the Ark of the Lord moved forward six paces, he sacrificed an ox and a fatling. David whirled with all his might before the Lord; David was girt with a linen Ephod. Thus David and all the House of Israel brought up the Ark of the Lord with shouts and with blasts of the horn. As the Ark of the Lord entered the City of David, Michal, daughter of Saul looked out of the window and saw King David leaping and whirling before the Lord and she despised him for it.... When David finished sacrificing the burnt offerings and the offerings of well-being, he blessed the people in the name of the Lord of Hosts. And he distributed among all the people—the entire multitude of Israel, man and woman alike—to each a loaf of bread, a cake made in a pan, and a raisin cake. Then all the people left for their homes.

David went home to greet his household. And Michal daughter of Saul came out to meet David and said, 'Didn't the King of Israel do himself honour today—exposing himself today in the sight of the slavegirls of his subjects; as one of the riffraff might expose himself?'. David answered Michal, 'It was before the Lord who chose me instead of your father and all his family and appointed me ruler over the Lord's people Israel. I will dance before the Lord and dishonour myself even more, and be low in my own esteem; but among the slavegirls that you speak of I will be honoured. So to her dying day Michal daughter of Saul had no children. (2 Sam. 6, The Jewish Study Bible; emphasis added)


It was clearly a party atmosphere that pervaded the transfer of the Ark of the Covenant, although at every six paces a sacrifice was made. Perhaps only the king comprehended the deep spirituality of the event. The Shechinah was being restored to the Most Holy Place with the Ark of the Covenant and the Mercy Seat and the Blood Stains. God came back to His earthly abode in all His fiery glory. This event was of cosmic significance. David's behaviour conformed to God's will (or he would have been dispatched, just like Uzzah). Although his behaviour catered to a great party atmosphere, with the music, the dancing, and the goodies to eat, David realised the full Messianic scene he was acting out. When the guests went home, he also went home to face the great disapproval of his wife, Michal, daughter of King Saul and sister of his beloved best friend, Jonathan. Saul and Jonathan were both now dead. It was at home in the palace, facing his wife's searing criticism, that the cosmic significance of the naked dancing became apparent. Michal's criticism must be considered sensible and of great value, but it was a superficial assessment that cost her her fertility. God would not overlook her lack of spiritual insight. David had exposed himself in public, and she felt that his nakedness belonged solely to her. She was to discover that his naked dance was of the deepest spiritual significance. Modern social values would sympathize with her. Unfortunately she did not accept David's spiritual explanation. She rejected the great spiritual significance of the occasion, and that is why she was smitten with being barren her whole life.

And what was this great spiritual truth that was demonstrated by King David's naked dance?

David was not totally nude when he danced; he wore an ephod. The ephod was a special part of the dress of the high priest (Exod. 28). Its description surpasses the richness and extravagance of royalty. The most important parts of it were the two large onyx stones, one for each shoulder of the Ephod. On each onyx stone, six of the names of the sons of Jacob were engraved in gold. The high priest was to carry the full responsibility for the 12 tribes of Israel on his shoulders when he wore the ephod. The high priest was dressed in his full regalia on only very important occasions, such as the crowning of a monarch. But the one great yearly event for which the high priest dressed in his full regalia and donned the ephod was the Day of Atonement. On that day, he entered the Most Holy Place to sprinkle the blood of the animal without blemish on the Mercy Seat; all the sins of all the people would be forgiven. It was the holiest day of the year. Law, mercy, and blood mingled in the presence of the Shechinah on that one most holy day when repentance and forgiveness and the expiation by the blood would render Israel of perfect standing before God, worthy of the promised return to immortality. And the high priest also personified the responsibility God was taking through His Ha-Mashiach power to effect this return to immortality.

So King David stripped to his nakedness and donned the ephod. He was not the high priest, or even a Levite. For wearing the high priest's regalia, he should have been struck dead. If he was doing this as an ordinary man or an ordinary king—like King Saul, the people's choice for king—he was being extremely presumptuous and deserved death. Like Uzzah, he should have been struck dead; God should have liquidated him instantly. Why did God not do it? Because he was of the tribe of Judah. So what? Because he was no ordinary king but was God's own anointing, a type of the Messiah, and through whose loins the Messiah would come.

Stupendously, David was recalling the three greatest redemptive ancestral events in Jewish history. And what were they? From the record of the Tanak, we have the knowledge that Jacob had the greatest understanding of the Messianic event—even greater than the comprehension of Moses. Jacob figured in all three events:


1. Jacob's Dream at Bethel

Here the Abrahamic Covenant was repeated by God to Jacob.

And he [Jacob] dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. And, behold the Lord stood above it, and said, I am the Lord God of Abraham, thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed ... and in thy seed shall all the families of the earth be blessed. (Gen. 28:12-14, KJV)


David was as yet in the loins of his forefather Jacob. Looking back to Jacob's dream, he knew that he was to be the ancestor of the Messiah, for the Messiah would appear through the line of Judah.


2. Jacob's Wrestle with God at the Brook Jabbok (Peniel)

Here was the assurance that God would save him from death at the hands of Esau. He had no army at his back to protect him from his brother, but he had to be disabled further to rely completely on the power of the Messiah, who would save him from eternal death. This indicated that humanity would entirely rely on the Messiah for salvation. He realised this as he limped helplessly up the banks of the Brook Jabbok.

And Jacob called the name of that place Peniel; for I have seen God face to face, and my life is preserved.... The sun rose upon him, and he limped upon his thigh. (Gen. 32:30, 31 KJV).


When he did not rely on his own self-accomplishments for salvation, then the Messiah stepped in and delivered him from eternal death. Esau's heart was softened, and he could not kill his brother. David would later recall Jacob's limp dance and his own naked dance when the paraplegic Mephibosheth, Jonathan's son, would be carried to his royal festal table. These were all manifestations of the sinful, mutilated, and helpless state of humanity, totally without merit, lame, paraplegic, and naked before God. The Messiah would bear this shame for all humanity; He would be "crushed" in a state of lameness, paraplegia, and nakedness. But the Messiah, in this His condescension, would rise to clothe in His righteousness and carry humanity in His divine arms to the royal festal table of the Almighty God (2 Sam. 2; 9).


3. Jacob's Prophecy on His Death Bed

As Jacob lay dying, he predicted the future of his sons. He spoke in blessings and cursings. His Messianic prophecy poured out for his son, Judah.

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.... The Sceptre shall not depart from Judah, nor a Lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be. (Gen. 49:1, 10 KJV)


Kind David comprehended that he was not only the ancestor of the Messiah, but also a type of the Messiah. And as the Messiah was to come from his loins, as the Son of David, he presumed greatly and dared God to let him act the part. David immortalized it in Psalm 18. This is a direct explanation from the Talmud:

Great deliverance giveth he to his king, and showeth loving kindness to His Anointed [Heb. Messiah], to David and to his seed, for evermore. (Psalm 18)


Rabbinic literature calls the Messiah the Son of David.

Years after David, Isaiah would describe that part that the Messiah would carry out as "the leprous one," described so well by the very perceptive Rabbi Judah the Prince, redactor of the Mishnah.
(Continues...)


Excerpted from KING DAVID'S NAKED DANCE by Allan Russell Juriansz. Copyright © 2013 Allan Russell Juriansz. Excerpted by permission of iUniverse LLC.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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Table of Contents

Contents

Preface....................     xvii     

Acknowledgements....................     xxv     

Introduction....................     xxvii     

1. King David's Naked Dance....................     1     

2. The Origin of God....................     15     

3. The Population of Heaven and the Origin of Evil....................     25     

4. "In the Beginning God"....................     45     

5. Love and Inspiration....................     51     

6. The Judaism of the Patriarchs (The Judaism of the Blood)................     66     

7. The Judaism of Abraham....................     72     

8. The Judaism of Moses....................     89     

9. A Brief Religio-Political History of Israel....................     138     

10. The Shechinah—God with Us....................     151     

11. The Tanak....................     158     

12. The Mishnah....................     193     

13. The Gemara....................     212     

14. Kabbalah....................     223     

15. The Idolatry of Israel....................     243     

16. The Destruction of the First Temple....................     257     

17. The Destruction of the Second Temple....................     264     

18. Modern Israel....................     280     

19. The Future of Israel....................     288     

20. The Eschatology of the Tanak....................     291     

21. The Ha-Mashiach of Israel....................     334     

22. The Dream of Jacob....................     370     

Endnotes....................     383     

Glossary....................     397     

Bibliography....................     401     

Biographical Notes on Contributors to My Bibliography....................     403     

Index....................     413     

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