1. Good teaching is inherently relational
2. Good teaching is also behavioral
3. Good teaching is community-based
4. The full knowledge and experience of the Teacher are temporarily set-aside
5. The student receives help to discover a new identity and a better future
6. The greatest Communicator of all time
7. The empathy and compassion of the ‘Rabbi of all rabbis’ is boundless
8. The Messiah of Israel and the whole world paid the penalty for our sin
9. Rabbi Yeshua is the Individual Suffering Servant promised by Isaiah the prophet
10. Rabbi Yeshua has experienced our lives in a thorough and comprehensive way
11. His perfect empathy allows him to sympathize with all of our weaknesses
12. Rabbi Yeshua’s Ten Sayings on Forgiveness

Good teaching is inherently relational:

The fundamentals used to construct stories in teaching are:

Listening, asking questions, and dialogue.

Good teaching is inherently relational. A good teacher is more concerned about the empathic, compassionate, and altruistic character of the learning process, than he is of the actual techniques that are employed. Therefore, teaching is eclectic and personal.

Good teaching is also behavioral:

Normally a good teacher will assume a caring, respectful stance toward his students (talmidim, תלמידים). Therefore a master teacher will prefer to assume a role that is one of being a helper, collaborator, and co-author. In this caring way the thoughts and perceptions of the learner are of central interest to the mentor. In such a case the teacher is not the change agent. Rather, the relationship between the teacher and his student is the change agent. In this way the teacher creates a relational context for change. This means the teacher behaves in such an inspirational way that his students can actually see in his behavior his teaching.

Good teaching is community-based:

This creation of a proper learning environment and process includes the teacher helping his students make relational connections with supportive people. For this reason the teacher needs to know to whom his followers have been talking to. It is important for the teacher to converse about all of the people who are significant part of his disciples lives.

The full knowledge and experience of the Teacher are temporarily set-aside:

Being a Helper means that the Teacher stays focused on what the student knows and where the student is at.

The teacher adjusts and fits himself to the learner’s present capacity to know. This requires that he understand his students’ values, beliefs, interests, culture, and environment and use them as a platform for change. The teacher therefore temporarily sets aside his knowledge and wisdom as the knowing one and humbly enters into, dwells in, and even remains in the not-knowing world of his students. In this humble way the teacher gives deference to the needs of his followers over his own needs. The students are treated as the experts of their her own experience. The teacher comes alongside the student to help his students in their endeavor to learn and grow.

The student receives help to discover a new identity and a better future:

As a Helper, collaborator and co-author the Master, oftentimes, acts as a humble assistant (servant) to the student. His main skill is that of facilitating a good conversation. Good conversations move back and forth between decision (volition), action (experience), and consciousness (meaning). Good conversations contribute to the discovery and development of new life stories that do not support the problem and bring into focus the neglected positive aspects of the talmid’s (student’s) experiences. As a facilitator of a good life story the Teacher assists the student by identifying preferred directions that can be used to develop preferred ways of thinking, choosing, feeling and living that help the student live out a new identity, with new opportunities, and a better future.

The greatest Communicator of all time:

Rabbi Yeshua son of David, our Master Teacher, is the “Teacher of all teachers.” He is the Rabbi of all rabbis. Rabbi Yeshua is the quintessential conversationalist. No one has risen to the heights of relational excellence that he has.

He is the greatest communicator who has ever lived.

When the religious-political leaders of his day sent officers to arrest him, they returned empty handed. After returning, these persons were asked, “Why have you not brought him?” The Temple officers of the Sanhedrin answered:

“No man has ever spoken like this man!”

The empathy and compassion of the ‘Rabbi of all rabbis’ is boundless:

More important than Rabbi Yeshua being the greatest communicator the world has ever known is that he is the Messiah, the savior of Israel and of all of the world. The Master possesses an empathy and compassion of which no other person is capable. In his Spirit Rabbi Yeshua is all-knowing. No other human being has the ability to listen so well that he or she could actually hear all the secret thoughts, feelings, and intents of another person.

His empathic reach is boundless.

Rabbi Yeshua’s limitless emotional and cognitive aptitude allows him to feel, as well as to experience what every one of us has felt during every failure and disappointment that has occurred throughout all of our lifetimes.

The Messiah of Israel and of the whole world paid the penalty for our sin:

Rabbi Yeshua’s infinite degree of empathy is united with his equally unmatched degree of compassion.

In compassion Rabbi Yeshua died a horrible tormenting death on the accursed tree. Incredibly, the righteous one endured the wrath of God in our place. For our sake the strong one embraced all humanity’s sin and allowed himself to be punished on the accursed tree. This he did so that our sin might be destroyed in his own perfect, sinless body. Out of an immeasurable love for humanity Rabbi Yeshua became our korban Pesach; our Passover sacrifice. He became sin that all who would believe on him for salvation would be saved.

Rabbi Yeshua is the Individual Suffering Servant promised by Isaiah the prophet:

Isaiah poignantly describes the Individual – Suffering Messiah’s omniscient empathy and (com)passion when he prophecies (Isaiah 53:3-6):

“He was despised and forsaken of men, a man of sorrows, and acquainted with grief; and like one from whom men hide their face, he was despised, and we did not esteem him. Surely our griefs he himself bore, and our sorrows He carried; yet we ourselves esteemed him stricken, smitten of God, and afflicted. But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon him, and by his scourging we are healed. All of us like sheep have gone astray, each of us has turned to his own way; but Adonai (the LORD) has caused the iniquity of us all to fall on him”

Messiah has experienced our lives in a thorough and comprehensive way:

Since Rabbi Yeshua knows perfectly all our sins and sorrows he truly has in a thorough and entirely comprehensive way experienced our lives with us. He has intimately entered the inner cognitive, affective, behavioral, and relational sanctums of our lives. Every one of us is intimately known.

For this reason Rabbi Yeshua is a perfect representative, advocate, and mediator between the Spirit of God, the Holy One, and all of the nations, peoples, and families of the earth. The Spirit of God,who dwells bodily in Rabbi Yeshua, has embraced all our individual experiences, even though so much of his conscious experience of our lives is grievous, hurtful, disgusting, and at times even *tormenting (השואה) to him.

*HaShoah.

His omniscient empathy allows him to sympathize with all our weaknesses:

Therefore, the *Scriptures say of him (Hebrews 4:15):

“For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are”

*Read the letter to the Hebrews; which is a first century (CE) midrash on Psalm 110.

Rabbi Yeshua’s Ten Sayings on Forgiveness:

Rabbi Yeshua’s masterful use of story-telling and other literary devices to communicate God’s good news message of forgiveness can be observed in the following Ten Forgiveness Sayings:

Forgiveness Saying #1: Healing of the paralytic (ריפוי איש משותק)
Forgiveness Saying #2: The woman who loved much (ישוע בביתו של שמעון הפרוש)
Forgiveness Saying #3: Unmerciful servant (משל על עבד שלֹא רצה למחול)
Forgiveness Saying #4: Reason for speaking in meshalim (פשר משל הזורע)
Forgiveness Saying #5: Limitless forgiveness (מכשולים, אמונה וציות)
Forgiveness Saying #6: Forgive and you will be forgiven (אהבה לאויבים)
Forgiveness Saying #7: How to pray (תפילה)
Forgiveness Saying #8: Blasphemy of the Spirit of the Holy One (גדוף כלפי רוח הקודש לא יסלח)
Forgiveness Saying #9: Forgiveness at the accursed tree (כאשר המשיח עשה את נשמתו קרבן על חטאינו)
Forgiveness Saying #10: Post-resurrection authority (סמכות לכבול ומשוחרר)

The First Forgiveness Saying >>