Rebbe Yehoshuah Minzaret
Rebbe Yehoshuah Minzaret appears to have been a young 1st century CE Romaniote Hassidean of the Holy Land whose biography and teachings are recorded in Romaniote literature of the same century. The Roman Church made it illegal from the early 4th century onwards for Romaniotes to teach anything about him. After that, only Judeo-Baptist Gnostics who were also threatened by the Roman Church continued to look to Gnostic Jews for guidance on this issue. Nevertheless, a Hebrew record of his Biography and teachings known as Hebrew Matityahu has still survived into the present along with a handful of oblique references to him in Jewish tradition. He is not to be confused with Plony Yeshua HaNotzri Ben Stada.
The Arabs were convinced of the fact that he was only a prophet unto the Gentiles by using Galatians 5:2 as did Jacob Emden.
Messianic Noahites have three options when it comes to considering Rebbe Yehoshuah Minzaret's nature:
- Either 1. He was the Angel Metatron (Mahamadim) on one of his uncountable visits to our world (Assia) in the form of human flesh and blood. The nature of the relationship of the Angel Metatron to the godhead is one for Jewish Kabbalists to study and is not for Noahites to worry about. While promoting this view, the ideas that Metatron can be taken as a god *besides* G-d or has any offspring were both rejected by Tachkastan's Ma'amad which the Noahite Baptists looked to for guidance. The same ideas are still unacceptable in modern Judaism.
- Or 2. He was just a human who can be regarded as a proto Messiah and as a personal Messiah but not as the end times Messiah because no one has yet been exposed as the end times Messiah for everyone to see. In this case he may only be regarded as a son of G-d in the same sense that every Ezrah (אזרח) is a son of G-d. However, it should be mentioned, that view was rejected by Tachkastan's Ma'amad which the Noahite Baptists looked to for guidance. They also rejected the view that only a Messiah could be regarded as a son of G-d.
- Or 3. The Chabadniks's view that the will of God can begin to dwell in human flesh through sincerely and consistently doing one's utmost to be shomeir Torah while making clear that such a blessing doesn't deify a person is also a valid Jewish position. That blessing was considered to have been attained by Rebbe Yehoshua's Mother Miriam bat Hanna according to Tachkastan's Ma'amad which the Noahite Baptists looked to for guidance.
However, the view that G-d adopted a human to be his own flesh as claimed by certain Chabadniks is possible was rejected by Tachkastan's Ma'amad which the Noahite Baptists looked to for guidance because it poses a problem concerning what happened to the human will. Moreover, it is just as unacceptable today as it was then to say, G-d forbid, that G-d becomes the Messiah.