Peter's Vision

[HARK!]

Nonsense! Uncircumcised gentiles would not have been allowed in the synagogues. Any gentiles mentioned would have to be Jewish NOT Christian proselytes.

[...] In rabbinic literature the ger toshab was a Gentile who observed the Noachian commandments but was not considered a convert to Judaism because he did not agree to circumcision. [...] some scholars have made the mistake of calling the ger toshab a "proselyte" or "semiproselyte." But the ger toshab was really a resident alien in Israel. Some scholars have claimed that the term "those who fear God" (yir᾿ei Elohim/Shamayim) was used in rabbinic literature to denote Gentiles who were on the fringe of the synagogue. They were not converts to Judaism, although they were attracted to the Jewish religion and observed part of the law.

— Geoffrey W. Bromiley, The International Standard Bible Encyclopedia (1986, Fully Revised Edition), p. 1010, Vol. 3, Eerdmans, Grand Rapids: Michigan, ISBN 0-8028-3783-2.

Ger toshav - Wikipedia

 

[dqhall]

True of the temple - but as the NT shows in chapter 13, and chapter 17 and chapter 18 -- it was most certainly NOT true of the synagogues. Which is why I keep bringing up the point that we are not "left to imagine" if gentiles were in the synagogues -- we actually SEE it in the book of acts.

I read Acts 13. Paul and Barnabas were Jewish. They went to the synagogue where the Jews and Gentiles converts listened to them. Jews may be Jewish by birth or conversion. In order to convert Gentiles had to accept the laws of Moses and the males needed to be circumcised. After they came out of the synagogue, “the whole city wanted to hear them.” The whole city was not attending synagogue services.

By the end of Acts Paul had been rejected by the Jews and had to teach Gentiles. The churches were not Jewish only. Jesus had disobeyed strict Sabbath regulations and in Acts 15 Gentiles were advised not to receive the law in its entirety. In those days they were doing sacrificial offerings in the Herodian temple in Jerusalem. Constantine, a Christian, banned inhumane animal sacrifice. Later gladiatorial contests to the death were banned in the Christian empire.

Jesus had tipped over the tables of those selling sacrificial animals and of those changing currency in the temple. He drove them out. God desires mercy and not sacrifice.

 

[Der Alte]

[...] In rabbinic literature the ger toshab was a Gentile who observed the Noachian commandments but was not considered a convert to Judaism because he did not agree to circumcision. [...] some scholars have made the mistake of calling the ger toshab a "proselyte" or "semiproselyte." But the ger toshab was really a resident alien in Israel. Some scholars have claimed that the term "those who fear God" (yir᾿ei Elohim/Shamayim) was used in rabbinic literature to denote Gentiles who were on the fringe of the synagogue. They were not converts to Judaism, although they were attracted to the Jewish religion and observed part of the law.
— Geoffrey W. Bromiley, The International Standard Bible Encyclopedia (1986, Fully Revised Edition), p. 1010, Vol. 3, Eerdmans, Grand Rapids: Michigan, ISBN 0-8028-3783-2.
Ger toshav - Wikipedia

If one wants valid information about Judaism, the best place to go is the Jewish Encyclopedia, not Wiki.

PROSELYTE (προσέλυτος, from προσέρχεσθαι):
The "Ger."
Term employed generally, though not exclusively, in the Septuagint as a rendering for the Hebrew word "ger," designating a convert from one religion to another. The original meaning of the Hebrew is involved in some doubt. Modern interpreters hold it to have connoted, at first, a stranger (or a "client," in the technical sense of the word) residing in Palestine, who had put himself under the protection of the people (or of one of them) among whom he had taken up his abode. In later, post-exilic usage it denotes a convert to the Jewish religion. In the Septuagint and the New Testament the Greek equivalent has almost invariably the latter signification (but see Geiger, "Urschrift," pp. 353 et seq.), though in the Septuagint the word implies also residence in Palestine on the part of one who had previously resided elsewhere, an implication entirely lost both in the Talmudical "ger" and in the New Testament προσέλύτος. Philo applies the latter term in the wider sense of "one having come to a new and God-pleasing life" ("Duo de Monarchia," i. 7), but uses another word to express the idea of "convert"—ήπηλυτος. Josephus, though referring to converts to Judaism, does not use the term, interpreting the Biblical passages in which "ger" occurs as applying to the poor or the foreigner.
Whatever may have been the original implication of the Hebrew word, it is certain that Biblical authors refer to proselytes, though describing them in paraphrases. Ex. xii. 48 provides for the proselyte's partaking of the paschal lamb, referring to him as a "ger" that is "circumcised." Isa. xiv. 1 mentions converts as "strangers" who shall "cleave to the house of Jacob" (but comp. next verse). Deut. xxiii. 8 (Hebr.) speaks of "one who enters into the assembly of Jacob," and (Deutero-) Isa. lvi. 3-6 enlarges on the attitude of those that joined themselves to Yhwh, "to minister to Him and love His name, to be His servant, keeping the Sabbath from profaning it, and laying hold on His covenant." "Nokri" (ξένος ="stranger") is another equivalent for "proselyte," meaning one who, like Ruth, seeks refuge under the wings of Yhwh (Ruth ii. 11-12; comp. Isa. ii. 2-4, xliv. 5; Jer. iii. 17, iv. 2, xii. 16; Zeph. iii. 9; I Kings viii. 41-43; Ruth i. 16). Probably in almost all these passages "converts" are assumed to be residents of Palestine. They are thus "gerim," but circumcised. In the Priestly Code "ger" would seem to have this meaning throughout. In Esther viii. 17 alone the expression "mityahadim" (= "became Jews") occurs.
PROSELYTE - JewishEncyclopedia.com​

 

[HARK!]

If one wants valid information about Judaism, the best place to go is the Jewish Encyclopedia, not Wiki.

PROSELYTE (προσέλυτος, from προσέρχεσθαι):
The "Ger."
Term employed generally, though not exclusively, in the Septuagint as a rendering for the Hebrew word "ger," designating a convert from one religion to another. The original meaning of the Hebrew is involved in some doubt. Modern interpreters hold it to have connoted, at first, a stranger (or a "client," in the technical sense of the word) residing in Palestine, who had put himself under the protection of the people (or of one of them) among whom he had taken up his abode. In later, post-exilic usage it denotes a convert to the Jewish religion. In the Septuagint and the New Testament the Greek equivalent has almost invariably the latter signification (but see Geiger, "Urschrift," pp. 353 et seq.), though in the Septuagint the word implies also residence in Palestine on the part of one who had previously resided elsewhere, an implication entirely lost both in the Talmudical "ger" and in the New Testament προσέλύτος. Philo applies the latter term in the wider sense of "one having come to a new and God-pleasing life" ("Duo de Monarchia," i. 7), but uses another word to express the idea of "convert"—ήπηλυτος. Josephus, though referring to converts to Judaism, does not use the term, interpreting the Biblical passages in which "ger" occurs as applying to the poor or the foreigner.
Whatever may have been the original implication of the Hebrew word, it is certain that Biblical authors refer to proselytes, though describing them in paraphrases. Ex. xii. 48 provides for the proselyte's partaking of the paschal lamb, referring to him as a "ger" that is "circumcised." Isa. xiv. 1 mentions converts as "strangers" who shall "cleave to the house of Jacob" (but comp. next verse). Deut. xxiii. 8 (Hebr.) speaks of "one who enters into the assembly of Jacob," and (Deutero-) Isa. lvi. 3-6 enlarges on the attitude of those that joined themselves to Yhwh, "to minister to Him and love His name, to be His servant, keeping the Sabbath from profaning it, and laying hold on His covenant." "Nokri" (ξένος ="stranger") is another equivalent for "proselyte," meaning one who, like Ruth, seeks refuge under the wings of Yhwh (Ruth ii. 11-12; comp. Isa. ii. 2-4, xliv. 5; Jer. iii. 17, iv. 2, xii. 16; Zeph. iii. 9; I Kings viii. 41-43; Ruth i. 16). Probably in almost all these passages "converts" are assumed to be residents of Palestine. They are thus "gerim," but circumcised. In the Priestly Code "ger" would seem to have this meaning throughout. In Esther viii. 17 alone the expression "mityahadim" (= "became Jews") occurs.
PROSELYTE - JewishEncyclopedia.com​

Riiiight, and just ignore all of these references including the Jewish Encyclopedia. LOL!


References

• [...] In rabbinic literature the ger toshab was a Gentile who observed the Noachian commandments but was not considered a convert to Judaism because he did not agree to circumcision. [...] some scholars have made the mistake of calling the ger toshab a "proselyte" or "semiproselyte." But the ger toshab was really a resident alien in Israel. Some scholars have claimed that the term "those who fear God" (yir᾿ei Elohim/Shamayim) was used in rabbinic literature to denote Gentiles who were on the fringe of the synagogue. They were not converts to Judaism, although they were attracted to the Jewish religion and observed part of the law.
  
  — Geoffrey W. Bromiley, The International Standard Bible Encyclopedia (1986, Fully Revised Edition), p. 1010, Vol. 3, Eerdmans, Grand Rapids: Michigan, ISBN 0-8028-3783-2.

• In order to find a precedent the rabbis went so far as to assume that proselytes of this order were recognized in Biblical law, applying to them the term "toshab" ("sojourner," "aborigine," referring to the Canaanites; see Maimonides' explanation in "Yad," Issure Biah, xiv. 7; see Grätz, l.c. p. 15), in connection with "ger" (see Ex. xxv. 47, where the better reading would be "we-toshab"). Another name for one of this class was "proselyte of the gate" ("ger ha-sha'ar," that is, one under Jewish civil jurisdiction; comp. Deut. v. 14, xiv. 21, referring to the stranger who had legal claims upon the generosity and protection of his Jewish neighbors). In order to be recognized as one of these the neophyte had publicly to assume, before three "ḥaberim," or men of authority, the solemn obligation not to worship idols, an obligation which involved the recognition of the seven Noachian injunctions as binding ('Ab. Zarah 64b; "Yad," Issure Biah, xiv. 7).
  [...] The more rigorous seem to have been inclined to insist upon such converts observing the entire Law, with the exception of the reservations and modifications explicitly made in their behalf. The more lenient were ready to accord them full equality with Jews as soon as they had solemnly forsworn idolatry. The "via media" was taken by those that regarded public adherence to the seven Noachian precepts as the indispensable prerequisite (Gerim iii.; 'Ab. Zarah 64b; Yer. Yeb. 8d; Grätz, l.c. pp. 19–20). The outward sign of this adherence to Judaism was the observance of the Sabbath (Grätz, l.c. pp. 20 et seq.; but comp. Ker. 8b).
  
  — "Proselyte", Jewish Encyclopedia (1906).

• According to Encyclopedia Talmudit (Hebrew edition, Israel, 5741/1981, Entry Ben Noah, page 349), most medieval authorities consider that all seven commandments were given to Adam, although Maimonides (Mishneh Torah, Hilkhot M'lakhim 9:1) considers the dietary law to have been given to Noah.

• Encyclopedia Talmudit (Hebrew edition, Israel, 5741/1981, entry Ben Noah, introduction) states that after the giving of the Torah, the Jewish people were no longer in the category of the sons of Noah; however, Maimonides (Mishneh Torah, Hilkhot M'lakhim 9:1) indicates that the seven laws are also part of the Torah, and the Talmud (Bavli, Sanhedrin 59a, see also Tosafot ad. loc.) states that Jews are obligated in all things that Gentiles are obligated in, albeit with some differences in the details.

• Compare Genesis 9:4–6.

• Rabbi Shlomo Yosef Zevin, ed. (1979). "Ger Toshav, Section 1". Encyclopedia Talmudit (in Hebrew) (Fourth Printing ed.). Jerusalem, Israel: Yad Harav Herzog (Emet).

• Talmud b. Sanhedrin 56a, 56b

• Rabbi Shlomo Yosef Zevin, ed. (1979). Encyclopedia Talmudit (in Hebrew) (Fourth Printing ed.). Jerusalem, Israel: Yad Harav Herzog (Emet).

• Sefer Sheva Mitzvot Hashem, p. 27: עוד מבאר בלקוטי שיחות ע"פ הצפנת פענח שחסיד אומות העולם אינו דוקא גר תושב, ואפשר לב"נ להיות חסיד אומות העולם, אע"פ שאינו גר תושב. ולכן לא הזכיר הרמב"ם כאן ש'אין מקבלין גר תושב אלא בזמן שהיובל נוהג' כדרכו בכל מקום (הארה: ראה הל' ע"ז פ"י, הל' מילה פ"א, הל' שבת פ"כ, הל' איסורי ביאה פי"ד.) שהזכיר דין ג"ת, כי אין כוונת הרמב"ם שכופין ב"נ להיות ג"ת, אלא לבאר האפשרויות העמודות לב"נ על פי התורה. א) גרות גמורה מרצונו, ב) קיום שבע מצוות – ועל זה צוה ה' את משה לכופם, ג) גר תושב, ד) למול עצמו. "It is further explained in Likkutei Sichot according to the Tzafnat Pane'ach that a chasid umot ha'olam [lit. Pious People of the World] is not necessarily a ger toshav, and it is possible for a Gentile [lit. Descendant of Noah] to be a chasid umot ha'olam despite him not being a ger toshav. And therefore the Rambam did not mention here that "We only accept a ger toshav while the Jubilee Year is observed" as usual in all the places (footnote: See Hilchot Avodah Zarah ch. 10, Hilchot Milah ch. 1, Hilchot Shabbat ch. 20, Hilchot Issurei Bi'ah ch. 14) that he mentions the law of the ger toshav, because the Rambam's intention was not that we force Gentiles [lit. Descendants of Noah] to be geirim toshvim, but rather to explain the options that stand for the Gentile [lit. Descendant of Noah] according to the Torah: 1) Complete conversion by his own free will, 2) upholding the seven mitzvot – and regarding this, G‑d commanded Moses to compel them, 3) ger toshav, 4) to circumcise himself."

• Sefer Sheva Mitzvot Hashem, p. 28: ד חיוב בן נח ואפשרותו להיות חסיד אומ"ה הוא בכל זמן, ואינו תלוי בזמן שמקבלין גר תושב. The obligation of the gentile [lit. Descendant of Noah] and his ability to be a chasid umot ha'olam are at all times, and are not dependent on the time that we accept a ger toshav."

• pp.27, 40 et al, Sefer Sheva Mitzvot Hashem

• Likutei Sichot vol. 26, p. 133

• Likutei Sichot vol. 35, p. 97

• Likutei Sichot vol. 4, 1094

• Sefer Sheva Mitzvot Hashem, title page

• Sefer Sheva Mitzvot Hashem, p. 18. Square brackets in the original; round brackets are the translator's interpolations. Also see footnote 10 at length there, explaining the sources for the ruling. Original Hebrew: ולכן בזמן הזה, אע"פ שאין מקבלין ג"ת לענין זכויותיו [כגון לגור בארץ ישראל], מ"מ אם בא לקבל על עצמו מרצונו להיות גר תושב וחסיד אומ"ה בפני ג' לענין קבלת מצוותיו מקבלין אותו.

• Sefer Sheva Mitzvot Hashem, p. 28: א. בן נח חייב לקבל על עצמו ולקיים שבע מצוות מפני שה' צוה לבני נח והודיע ע"י משה רבינו בתורה, והנזהר לקיימן משום כך הרי זה 'חסיד אומות העולם'.... ו. גר תושב וחסיד אומות העולם שתי תוערים הם. ואין ב"נ צריך לקבל על עצמו להיות גר תושב, וכן אינו צריך לקבל על עצמו עול ז' מצוות בפני בית דין ישראל. "1. A Gentile [lit. Descendant of Noah] is required to accept upon himself and uphold the seven mitzvot because G‑d [so] commanded the children of Noah through our Teacher Moses in the Torah. One who is careful to uphold them because of this is a chasid umot ha'olam [lit. Pious People of the World].... "6. Ger toshav and chasid umot ha'olam are two different terms. A Gentile is not required to accept upon himself to be a ger toshav, and so too is not required to accept the yoke of the seven mitzvot before a Jewish beit din."

• Maimonides on Judaism and the Jewish people -Menachem Marc Kellner – 1991 (S U N Y Series in Jewish Philosophy) (9780791406915): Page 44 "against my reading of Maimonides is strengthened by the fact that Maimonides himself says that the ger toshav is accepted only during the time that the Jubilee is practiced.43 The Jubilee year is no longer practiced in this dispensation ...... Second, it is entirely reasonable to assume that Maimonides thought that the messianic conversion of the Gentiles would be a process that occurred in stages and that some or all Gentiles would go through the status of ger toshav on ...But this question aside, there are substantial reasons why it is very unlikely that Maimonides foresaw a messianic era in which the Gentiles would become only semiconverts (ger toshav) and not full converts (ger tzedek). ...But the main thrust of all the Maimonidean texts we have been analyzing here is that in the days of the Messiah all human beings will stand before God equally and jointly. What is a semiconvert? Maimonides explains that the ger toshav "

• Schneersohn, Menachem Mendel. Sha'arei Ge'ulah. pp. 267–8 (translated from Hebrew; emphasis and round brackets, but not the square brackets, in original text): There is a further detail in the wording of the Rambam in the completion and conclusion of his book [Mishneh Torah, Hilchot Melachim 12:5]: "And the occupation of the entire world will not be anything other than to know G‑d." Because in its plain meaning, it thereby includes the nations of the world as well (similar to what the Rambam wrote in the previous chapter, that the Messianic king will "improve the world in its entirety to serve G‑d... I will transform the nations etc."), especially since immediately afterwards the Rambam changes [terminology] and writes "And therefore Israel will be great sages etc." From this it is clear that the phrase entire world written above is intended to thereby include the children of Noah as well.

1. Mishneh Torah, Hilchot Melachim 8:10

• The Seven Laws of Noah, Lichtenstein, Aaron, New York: The Rabbi Jacob Joseph School Press, 1981.
• The Image of the Non-Jew in Judaism, Novak, David, ISBN 0-88946-975-X, New York and Toronto: Edwin Mellen Press, 1983.
• Tolerance in Judaism: The Medieval and Modern Sources, Zuesse, Evan M., In: The Encyclopaedia of Judaism, edited by J. Neusner, A. Avery-Peck, and W.S. Green, Second Edition, ISBN 90-04-14787-X, Leiden: Brill, 2005, Vol. IV: 2688–2713
• Encyclopedia Talmudit, Hebrew edition, 5739/1979, entry Ger Toshav
• Sheva Mitzvot Hashem, Weiner, Moshe, Jerusalem: Ask Noah International, 2008. (Hebrew)
• The World of The Ger, Rabbi David Katz and Rabbi Chaim Clorfene

 

[Der Alte]

This is enough for me.

Rambam's intention was not that we force Gentiles [lit. Descendants of Noah] to be geirim toshvim, but rather to explain the options that stand for the Gentile [lit. Descendant of Noah] according to the Torah: 1) Complete conversion by his own free will, 2) upholding the seven mitzvot – and regarding this, G‑d commanded Moses to compel them, 3) ger toshav, 4) to circumcise himself."

A Gentile is not required to accept upon himself to be a ger toshav, and so too is not required to accept the yoke of the seven mitzvot before a Jewish beit din."​

 

[HARK!]

commanded Moses to compel them, 3) ger toshav, 4) to circumcise himself."

Looks like you misread that:

explain the options that stand for the Gentile [lit. Descendant of Noah] according to the Torah: 1) Complete conversion by his own free will, 2) upholding the seven mitzvot – and regarding this, G‑d commanded Moses to compel them, 3) ger toshav, 4) to circumcise himself."

This is talking about getting your green card to live in ancient Israel. Becoming a Ger Tzedek (full citizen) was more involved.

 

[Der Alte]

...

Looks like you misread that:
explain the options that stand for the Gentile [lit. Descendant of Noah] according to the Torah: 1) Complete conversion by his own free will, 2) upholding the seven mitzvot – and regarding this, G‑d commanded Moses to compel them, 3) ger toshav, 4) to circumcise himself."
This is talking about getting your green card to live in ancient Israel. Becoming a Ger Tzedek (full citizen) was more involved.

...

Evidently you can't even understand your own post. Then the rest follows.

 

[HARK!]

Looks like you misread that:

Misread what? You altered my post. with ... I don't want to go back and play guessing games.

 

[Semper-Fi]

Well the last supper wasn't Passover

I would disagree, the Passover was
on the start of the 14th, not the 15th.

The night Jesus was betrayed,
they ate the Passover meal.

 

[BobRyan]

Nonsense! Uncircumcised gentiles would not have been allowed in the synagogues.

False.

They would not be in the Temple... but they would be in the synagogues

 

[Der Alte]

False.
They would not be in the Temple... but they would be in the synagogues

That is a nice thought but not borne out by scripture.

Matthew 10:17
17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
Matthew 23:34
34 Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
Mark 13:9
9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.
Luke 21:12
12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake.
John 16:2
2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
Galatians 2:11-14
11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
Acts 22:4
4 And I persecuted this way unto the death, binding and delivering into prisons both men and women.
Acts 26:11
11 And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.
1 Corinthians 15:9
9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
Galatians 1:13
13 For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:
1 Thessalonians 2:15
15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:​

And here is how the Jews historically thought about Gentiles.

Jewish Encyclopia-Gentiles
Gentiles May Not Be Taught the Torah.
Inasmuch as the Jews had their own distinct jurisdiction, it would have been unwise to reveal their laws to the Gentiles, for such knowledge might have operated against the Jews in their opponents' courts. Hence the Talmud prohibited the teaching to a Gentile of the Torah, "the inheritance of the congregation of Jacob" (Deut. xxxiii. 4). R. Johanan says of one so teaching: "Such a person deserves death" (an idiom used to express indignation). "It is like placing an obstacle before the blind" (Sanh. 59a; Ḥag. 13a). …
Resh Lakish (d. 278) said, "A Gentile observing the Sabbath deserves death" (Sanh. 58b). This refers to a Gentile who accepted the seven laws of the Noachidæ, inasmuch as "the Sabbath is a sign between God and Israel alone," ... Rabbina, who lived about 150 years after the Christians had changed the day of rest to Sunday, could not quite understand the principle underlying Resh Lakish's law, and, commenting upon it, added: "not even on Mondays [is the Gentile allowed to rest]"; intimating that the mandate given to the Noachidæ that "day and night shall not cease" ((Heb.)Lo yshabti = "have no rest ") should be taken in a literal sense (Gen. viii. 22)—probably to discourage general idleness
"The Torah outlawed the issue of a Gentile as that of a beast" (Miḳ. viii. 4, referring to Ezek. l.c.)
Johanan bar Nappaḥa … the Torah was given as a heritage to Israel, a non-Israelite deserves death if he studies it [Torah](Sanh. 59a).
Gamaliel [Was Paul’s tutor Acts 22:3] also expresses himself to the same effect, adding that the Gentiles, by their impure motive, incur the penalty of Gehenna. Eleazar of Modi'im sides with him, saying that "the Gentiles practice benevolence merely to taunt Israel."
Eliezer b. Hyrcanus is …, the mind of every non-Jew is always intent upon idolatry (Giṭ. 45b). The cattle of a heathen is unfit for sacrifices ('Ab. Zarah 23b). Explaining Prov. xiv. 34, he maintains that the non-Jews only practise charity in order to make for themselves a name (B. B. 10b; Pesiḳ. 12b; Gamaliel [Was Paul’s tutor Acts 22:3] is credited with the same opinion in B. B. 10b).
Joshua b. Hananiah, … as a rule Gentiles cling to vain things and are rejected (Prov. xxviii. 19; Gen. R. lxxxii.).
Eleazar of Modi'im, in reference to Micah iv. 5, explains that Israel, though guilty of the same sins as the Gentiles, will not enter hell, while the Gentiles will (Cant. R. ii. 1). .. On the whole, he is very bitter in his condemnations of the heathen. "They profit by their deeds of love and benevolence to slander Israel" (referring to Jer. xl. 3;B. B. 10a).
Among Akiba's disciples Tarphon is noted for his antipathy to the Judæo-Christians, whose books he would burn without regard for the name of God occurring therein, preferring the temple of idolaters to them (Shab. 116a).
Simon ben Yoḥai is preeminently the anti-Gentile teacher. In a collection of three sayings of his, beginning with the keyword (Heb.) Shob (Yer. Ḳid. 66c; Massek. Soferim xv. 10; Mek., Beshal-laḥ, 27a; Tan., Wayera, ed. Buber, 20), is found the expression, often quoted by anti-Semites, "Ṭob shebe-goyyim harog" (="The best among the Gentiles deserves to be killed").
On the basis of Hab. iii. 6, Simon b. Yohai argued that, of all the nations, Israel alone was worthy to receive the Law (Lev. R. xiii.). The Gentiles, according to him, would not observe the seven laws given to the Noachidae (Tosef., Soṭah, viii. 7; Soṭah 35b), though the Law was written on the altar (Deut. xxvi. 8) in the seventy languages. Hence, while Israel is like the patient ass, the Gentiles resemble the easy-going, selfish dog (Lev. R. xiii.; Sifre, Deut., Wezot ha-Berakah, 343).
Judah ben 'Illai recommends the daily recital of the benediction. "Blessed be Thou . . . who hast not made me a goi[gentile]" (Tosef., Ber. vii. 18: Men. 43b, sometimes ascribed to Meir; see Weiss, "Dor," ii. 137). Judah is confident that the heathen (Gentiles) will ultimately come to shame (Isa. lxvi. 5; B. M. 33b).The Gentiles took copies of the Torah, and yet did not accept it (Soṭah 35b).
Eliezer, the son of Jose the Galilean, calls the Gentiles poor "goyyim dawim," because they would not accept the Torah (Mek., Yitro. 62a), referring to Hab. iii. 6 and Ps. cxlvii. 20
Josiah holds that every idolatrous heathen is an enemy of Israel (Mek., Mishpaṭim, 99a).
Jonathan insists that eclipses are of bad augury for Gentiles only, according to Jer. x. 2 (Mek., Bo, 19b).
Simon ben Jose likens Israel to a stone, and the Gentiles to a potsherd (Isa. xxx. 14), applying the proverb: "If the stone falls on the pot, wo to the pot; if the pot falls on the stone, wo to the pot." This he offered as a consolation to persecuted Israel (Esther R. iii. 6).
Hezekiah b. Hiyya deduces from II Kings xx. 18 that he who shows hospitality to a heathen brings the penalty of exile upon his own children (Sanh. 104a).
Johanan bar Nappaḥa … lays stress on the fact that God offered the Law to all nations, who refused to accept it ('Ab. Zarah 2b); therefore while the virus of lust that the serpent injected into Eve was neutralized in Israel, the "nations of the world" still have it in their blood (Shab. 145b; Yeb. 103b; 'Ab. Zarah 22b)…. the Torah was given as a heritage to Israel, a non-Israelite deserves death if he studies it (Sanh. 59a).
Assi is the author of the injunction not to instruct the Gentile in the Torah (Ḥag. 13a).
Tanhuma …likens the nations to wolves and Israel to a lamb (Pesiḳ. R. ix. [ed. Friedmann, p.32a]).
The seven nations in the Holy Land were to be exterminated for fear they might teach the Israelite conquerors idolatry and immoral practises (Deut. vii. 1-6, xviii. 9-14, xx. 16-18);
The Gentiles were so strongly suspected of unnatural crimes that it was necessary to prohibit the stabling of a cow in their stalls ('Ab. Zarah ii. 1).
GENTILE - JewishEncyclopedia.com​

 

[HARK!]

I would disagree, the Passover was
on the start of the 14th, not the 15th.

Scripture disagrees.

The Passover is slaughtered on the 14, and eaten at sundown, beginning the 15th, the first day of Hag matzot, a kadosh convocation.

(CLV) Ex 12:18
In the first month on the fourteenth day of the month, in the evening, you shall eat unleavened bread until day twenty-one of the month, in the evening.

Let's count the days 15,16,17,18,19,20,21 = 7 days.

Notice that the Passover is slayed during daylight hours on the 14; theyby it couldn't lawfully be eaten the night before.

(CLV) Ex 12:6
And it will become a charge of yours until the fourteenth day of this month. Then they will slay it, every assembly of the congregation of the sons of Israel, between the evening hours.

You would also do well to read Leviticus 23.

I honor YHWH's Moedim every year, not according to Hillel, nor tradition, but according to Torah.

 

[HARK!]

That is a nice thought but not borne out by scripture.

(CLV) Ac 18:4
Now he argued in the synagogue on every sabbath and persuaded both Jews and Greeks

Acts 13:42
And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.

(CLV) Ac 17:17
Indeed, then, he argued in the synagogue with the Jews and with the (ones being) reverent, and in the market on every day with those happening along.


Acts 17:1 they came to Thessalonica, where there was a synagogue of the Jews. 2 Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” 4 And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

 

[Der Alte]

(CLV) Ac 18:4
Now he argued in the synagogue on every sabbath and persuaded both Jews and Greeks
Acts 13:42
And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.
(CLV) Ac 17:17
Indeed, then, he argued in the synagogue with the Jews and with the (ones being) reverent, and in the market on every day with those happening along.
Acts 17:1 they came to Thessalonica, where there was a synagogue of the Jews. 2 Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures, 3 explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ.” 4 And some of them were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas.

Acts 13:42 Why did the Gentiles have to ask Paul to preach to them the next Sabbath? Why didn't they just show up at the synagogue?
Acts 17:1 The devout Greeks were already devout before Paul preached to them so they could only be full Jewish proselytes. See my previous post what Jews said they believed. Especially the words of Jesus.
All you have is a few verses you have to twist out-of-context trying to prove that uncircumcised Gentiles were permitted in the synagogues.
Paul was persecuting Christians before he ever preached to gentiles and nothing in scripture says that widespread persecution ever ended.

 

[HARK!]

Acts 13:42 Why did the Gentiles have to ask Paul to preach to them the next Sabbath? Why didn't they just show up at the synagogue?
Acts 17:1 The devout Greeks were already devout before Paul preached to them so they could only be full Jewish proselytes. See my previous post what Jews said they believed. Especially the words of Jesus.
All you have is a few verses you have to twist out-of-context trying to prove that uncircumcised Gentiles were permitted in the synagogues.
Paul was persecuting Christians before he ever preached to gentiles and nothing in scripture says that widespread persecution ever ended.

Were the Ger Toshav, who were spoken of by James, in acts 15, to hear Torah, every Shabbat, in the synagogues, circumcised, or uncircumcised?

 

[dqhall]

I would disagree, the Passover was
on the start of the 14th, not the 15th.

The night Jesus was betrayed,
they ate the Passover meal.

The Jews’ day started at sundown instead of midnight. They could not put him on trial during the Passover, because they were not allowed to work on the Passover. Jesus ate the last supper on the day of preparation for the Passover as described in the Gospel of John.

 

[Semper-Fi]

Well the last supper wasn't Passover

How did the Passover get its name originally?

“For the Lord will pass through to smite
the Egyptians; and when he seeth the blood upon
the lintel, and on the two side posts, the Lord
will pass over the door, and will not suffer the
destroyer to come in unto your houses to smite you.

… That ye shall say, It is the sacrifice of the
Lord’s Passover, who passed over the houses of the
children of Israel in Egypt, when he smote the
Egyptians, and delivered our houses. And the
people bowed the head and worshipped” (Ex 12:23, 27)

God also passes over (forgives) our sins when we repent
of them and come under the shed blood of Jesus Christ
our Passover, sacrificed for us.


Jesus said,
“I will keep the Passover … with my disciples.”

The three Gospels of Matthew, Mark and Luke show
that on the night Jesus Christ was betrayed, He
and His disciples prepared and kept the Passover
(Matthew 26:18,Mark 14:12, 16; Luke 22:15)

Matthew 26:17-18
The Greek word for “passover” in these two verses is pascha.
Strong’s Concordance defines this word as, “the Passover,
the meal, the festival.” Any lexicon verifies this definition.

“And the disciples did as Jesus had appointed them;
and they made ready the passover.” They made ready
the Passover—same Greek word.

If this event was only referring to a final meal or last supper,
certainly the word pascha would not have been inspired.

“And wheresoever he shall go in, say ye to the goodman of
the house, The Master saith, Where is the guestchamber,
where I shall eat the passover with my disciples?”(Mark 14:14).

Same Greek word—pascha. This same word is also used in Luke 22: 15 “And he said unto them, With desire I have desired to eat this passover with you before I suffer”

G3957
πάσχα
pascha
pas'-khah
Of Chaldee origin (compare [H6453]); the Passover (the meal,
the day, the festival or the special sacrifices connected with it):
- Easter, Passover .Total KJV occurrences: 29


Christ instructed the Apostle Paul about the symbols that had
been changed on that last Passover before His crucifixion
(Matthew 26:26-30; Luke 22:15-20).

Jesus substituted the wine as the emblem of His blood,
instead of the blood of the slain lamb. He substituted
the unleavened bread for the roast body of the lamb as
the symbol of His body, broken for us.

The night Christ was betrayed, which He plainly called the
Passover, they ate the bread and drank the wine for what?

To “show the Lord’s death till he come”

 

[Semper-Fi]

Let's count the days 15,16,17,18,19,20,21 = 7 days.
You would also do well to read Leviticus 23.

5In the fourteenth day of the first month
at even[start] is the Lord's Passover.

6And on the fifteenth day of the same month
is the feast of unleavened bread unto the Lord:
seven days ye must eat unleavened bread.

There is 8 days involved, not just 7.
The first day of Unleavened bread[15th] was a high Holy day
[no work], and the 7th day [21]was no work.

Passover[14th] was the day they prepared
for the feast held on the 15th.

“Ye know that after two days is the feast of
the passover, and the Son of man is betrayed
to be crucified” (Matthew 26:2). Clarke’s
Commentary states regarding this verse:


“This feast began on the fourteenth day of the first moon, in
the first month, Nisan, and it lasted only one day; but it was
immediately followed by the days of unleavened bread, which
were seven, so that the whole lasted eight days, and all the
eight days are sometimes called the feast of the passover,
and sometimes the feast or days of unleavened bread.”

These days were generally called the Passover or the feast of
Unleavened Bread, meaning the whole eight days, including
the Passover and the Days of Unleavened Bread.

Matthew says, “after two days is the feast of the passover.”
In Mark 14:1 it says, “After two days was the feast of the
passover, and of unleavened bread.” And in Luke 22:1 it says,
“Now the feast of unleavened bread drew nigh, which is called
the Passover.”

All three use slightly different terminologies,
but the meaning is the same. 1 day of [Passover],
then 7 days of [Unleavened bread].

 

[HARK!]

Jesus said,
“I will keep the Passover … with my disciples.”

You can't eat the Passover before it is sacrificed. Yahshua was a stickler for the law, every jot and tittle.

(CLV) Lk 22:14
And when the hour came, He leans back at table, and the twelve apostles with Him.

(CLV) Lk 22:15
And He said to them, "With yearning I yearn to be eating this passover with you before My suffering.

(CLV) Lk 22:16
For I am saying to you that under no circumstances may I be eating of it till it may be fulfilled in the kingdom of God."

 

[HARK!]

Clarke’s
Commentary states regarding this verse:

Clark's commentary is incorrect.

(CLV) Ex 12:6
And it will become a charge of yours until the fourteenth day of this month. Then they will slay it, every assembly of the congregation of the sons of Israel, between the evening hours.

The Passover is slain on the 14th, during the day. It is eaten on the 15th, the first day of Hag Matzot. I don't follow the Hillel calendar. I follow the Torah. I have been studying this for many years. I look for the New Moon After the barley is abib in Israel. I also grow my own barley as a backup. I certainly won't accept the opinion of someone who doesn't even honor YHWH's Moedim, over scripture.



The sacrificial animal
The sacrificial animal, which was either a lamb or goat, had to be a male, one year old, and without blemish. Each family or society offered one animal together, which did not require the semikah (laying on of hands), although it was obligatory to determine who were to take part in the sacrifice that the killing might take place with the proper intentions. Only those who were circumcised and clean before the Law might participate, and they were forbidden to have leavened food in their possession during the act of killing the Passover lamb. The animal was slain on the eve of the Passover, on the afternoon of the 14th of Nisan,[2] after the Tamid sacrifice had been killed, i.e., at three o'clock, or, in case the eve of the Passover fell on Friday, at two.[3]

Passover sacrifice - Wikipedia

The Samaritans weren't exiled. They've been celebrating Pesach continuously in the land, since the time of Solomon's Temple. The way they do it matches the Torah.

Passover: The Annual Israelite Samaritan Sacrifice and Festival