- Shalom aleichem! (שלום עליכם-Shalom be upon you!)
- The Messiah in Chanukkah (Kislev 25-Tevet 2, 5779)
- “Let there be Light!”
- Kislev is the month of Dreams
- Joseph the Dreamer
- Kislev is a time of Awakening
- Kislev is a time to discover and rely upon the Salvation of Adonai (the LORD)
- There are eight references to Kislev in the Tanakh
- Kislev Scripture Lesson #1: The Signet Ring of the Eternal One
- The Twelve Festivals of Messiah
- We are followers of Yeshua
- Scripture Lesson: The Eternal One will Remember all His Promises
- Messiah is both the “Prince of Fire” and “Friend of the King” (the Friend of God)
- God glorified Himself in His Cloud of Fire (1st) and His Prince of Fire (2nd)
- God is Spirit and those who worship Him must worship Him in spirit and truth
- The Jewish dual-addressal of HaShem Eloheinu (our God) and His Messiah
- The Messiah Yeshua is the Voice of HaShem Avinu (our Father)
- God first spoke through His prophets; now He speaks through M’shicho
- Meaning of the second elder’s name, “Friend of the King”
- Father Avraham, the Friend of God our King
- Abstaining from selfishness by practicing Hospitality and Friendship
- HaShem Avinu rebuked our religious leaders for possessing hearts hard as flint
- Let the Spirit of Loving-kindness (Chesed, Grace) rule your heart!
- By all means speak the Truth in Love
- Festival dates, worship forms, and scholarly studies
Shalom aleichem! (שלום עליכם-Shalom be upon you!)
The appropriate response is aleichem shalom – עליכם שלום – unto you shalom.
Although the word shalom most often is translated as peace it means more than peace. This Hebrew word שלום means: health, security, tranquility, success, comfort, and peace. God is the God of Shalom (אלוהי השלום). So notice when one says “shalom unto you,” shalom is mentioned first because the first person knows that he (or she) wants the health, security, tranquility, success, comfort, and peace – the happiness (blessedness) of the actual Friendship (Presence) of God – and is asking the other person to agree. The person who responds says “unto you (plural) peace,” for Elohei Ha-Shalom is the One who actually creates perfect peace and unity (שָׁלֵם-Shalem: well-being; wholeness; wellness; absolute friendship; and relational completeness) in the plural (שְׁלֵמִים-shelamim)—between Himself and the two (or more) persons. Therefore, it is written:
כי במקום אשר שניים או שלושה נאספים לשמי שם אני בתוכם.פ
“For in the place where two or more are gathered in my name I am with you.”
The Messiah in Chanukkah (Kislev 25-Tevet 2, 5779):
Chanukkah (Chanukah, Hanukkah) 2018 begins in the evening of Sunday, December 2 and ends in the evening of Monday, December 10.
The seventieth day after the first day of Sukkot (Tishri 15) is the first day of Chanukkah (Kislev 25). Both of these festival days are strongly related to the Messiah of Israel and of all the world: Tishri 15 is the day the Messiah was born (Sukkot, day 1); and Kislev 25 is the day the Messiah Yeshua ben Yosef ben David was conceived in the womb of his mother, the Jewess Miryam bat David. Appropriately both festivals are referred to as being a “Festival of Light” for our (Israel’s) Messiah is God’s “light to the world.”
A period of 40 weeks exist from the time the Messiah of God was conceived in the womb of Miryam at the very beginning of Chanukkah and the time he was born at the beginning of Sukkot. Therefore, regarding his life it is written:
העם ההלכים בחשך ראו אור גדול ישבי בארץ צלמות אור נגה עליהם׃
“The people who walk in darkness will see a great light; those who live in a dark land, the light will shine on them.”
הן עבדי אתמך־בו בחירי רצתה נפשי נתתי רוחי עליו משפט לגוים יוציא׃ אני ה’ קראתיך בצדק ואחזק בידך ואצרך ואתנך לברית עם לאור גוים׃ לפקח עינים עורות להוציא ממסגר אסיר מבית כלא ישבי חשך׃
“Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. I am Adonai [the unchanging Eternal One], I have called You in righteousness, I will also hold You by the hand and watch over You, and I will appoint You as a covenant to the people, as a light to the nations, to open blind eyes, to bring out prisoners from the dungeon and those who dwell in darkness from the prison.”
ועתה ׀ אמר ה’ יצרי מבטן לעבד לו לשובב יעקב אליו וישראל [לא כ] (לו ק) יאסף ואכבד בעיני ה’ ואלהי היה עזי׃ ויאמר נקל מהיותך לי עבד להקים את־שבטי יעקב [ונצירי כ] (ונצורי ק) ישראל להשיב ונתתיך לאור גוים להיות ישועתי עד־קצה הארץ׃
“And now says Adonai who formed Me from the womb to be His Servant, to bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of Adonai, And Elohi is My strength), He says, ‘It is too small a thing that You should be My Servant to raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the Gentiles so that My salvation may reach to the end of the earth.'”
“Let there be Light!”
Kislev is the ninth month of the Jewish calendar (counting from the first month of Nisan). Rosh Chodesh Kislev began this year at sundown on Wednesday, 30 November 2018. Kislev is the time when we are expectantly anticipating the revelation of the Light of Adonai (the LORD) in a time of darkness. The prophet Moses taught us that the first time Adonai spoke He said “Let there be light.” We need light. Chanukkah is the only festival whose one main religious observance (lighting the candles) takes place only at night.
Kislev is the Month of Dreams:
Kislev is called the “month of dreams.” The four weekly Torah portions (Scripture readings) for this month contain more dreams than any other. In the ninth month of the Jewish calendar nine dreams (of the ten in the Torah) appear in the four Torah portions of Vayetzei, Vayeshev, and Miketz. The nine dreams (plus the first dream that is included here) that are meditated on in the month of Kislev and Chanukkah are:
Dream #1: King Abimelech’s *dream (Genesis 20:3-7).
Dream #2: Jacob’s 1st Dream (Genesis 28:10-17).
Dream #3: Jacob’s 2nd Dream (Genesis 31:1-13).
Dream #4: Laban’s Dream and Jacob’s interpretation (Genesis 31:29, 42).
Dream #5: Joseph’s 1st Dream (Genesis 37:5-8).
Dream #6: Joseph’s 2nd Dream (Genesis 37:9-11).
Dream #7: Joseph’s interpretation of the Chief Cupbearer’s Dream (Genesis 40:9-15, 20-23).
Dream #8: Joseph’s interpretation of the Chief Baker’s Dream (Genesis 40:16-23).
Dream #9: Joseph’s interpretation of the Pharaoh’s 1st Dream (Genesis 41:1-4, 14-36).
Dream #10: Joseph’s interpretation of the Pharaoh’s 2nd Dream (Genesis 41:5-7, 14-36).
*Without this first dream there are no other dreams. Without this first dream then none of the other dreams of fathers Ya’akov (יַעֲקֹב) and Yosef (יוֹסֵף) could exist. For if at the beginning Sarah and Avraham had not been protected and preserved alive by Adonai then there would be no other dreams (ever). Dreams are a horizon to horizon view of what is going on in the spiritual realm. Dreams are a larger scale of revelation than visions. This is why Adonai says to His servant Joel: “Your old men will dream dreams, your young men will see visions.” Only the mature (זָקֵן, old, elder) discern the deep things that Adonai has revealed to us in dreams. The young men can see a vista of the overall revelation. But no more. When we become spiritually aged, however, we can see the panorama. We can see an unbroken horizon-to-horizon view of the entire region. Mysteriously, this first dream that comes before all of the other dreams was given to a gentile King Abimelech (Master King; Father of king(s). It involves an incredible incident that occurred between King Avimelekh (מֶ֣לֶךְ-אֲבִימֶ֜לֶךְ), our mother Sarah (שָׂרָ֖ה), and our father Avraham (אַבְרָהָ֔ם); who is the father of many nations, for he is the father of all who live by faith (cf. parashat Vayera, Genesis 18:1–22:24).
Joseph the Dreamer:
In the Torah, the primary figure connected with dreams is Jacob’s son Joseph, who was nicknamed by his brothers as “that dreamer” and who was later named “Decipherer of Secrets” (Tzofnat Paneach) by Pharaoh (Genesis 41:45).
Joseph dreamed a dream.
ויחלם יוסף חלום ויגד לאחיו ויוספו עוד שנא אתו׃ ויאמר אליהם שמעו־נא החלום הזה אשר חלמתי׃ והנה אנחנו מאלמים אלמים בתוך השדה והנה קמה אלמתי וגם־נצבה והנה תסבינה אלמתיכם ותשתחוין לאלמתי׃
וַיַּחֲלֹם יֹוסֵף חֲלֹום וַיַּגֵּד לְאֶחָיו וַיֹּוסִפוּ עֹוד שְׂנֹא אֹתֹֽו׃ וַיֹּאמֶר אֲלֵיהֶם שִׁמְעוּ־נָא הַחֲלֹום הַזֶּה אֲשֶׁר חָלָֽמְתִּי׃ וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתֹוךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם־נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּֽשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִֽי׃
“And Yosef dreamed a dream, and he told it to his brethren: and they hated him yet the more. And he said unto them, Hear, I pray you, this dream which I have dreamed: For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.” (Genesis 37:5-7).
Prophetically Yosef represents the Messiah Yeshua. The Messiah ben Yosef is the Beloved Son of Israel who has for the purpose of delivering His people taken on the disguise of being an Egyptian ruler (i.e. the disguise of being the Messiah of the Gentiles and not of the Yehudim). Like father Yosef, the Messiah ben Yosef was rejected and hated by his brothers. And like Yosef, our Suffering Messiah ben Yosef will one day be reconciled to His brothers when He Himself is revealed to be the Deliverer (of all Yisra’el).
This year 5779 the month of Kislev began on the evening of Thursday, November 8, 2018 (Kislev 1). This means that the eight-day festival of Chanukkah will begin in the evening of Sunday, December 2 (the beginning of Kislev 25; light 1st candle) and ends in the evening of Monday, December 10 (end of Tevet 2).
Chanukkah Menorah #1 Candle (25th of Kislev, 5779) – light evening of December 2.
Chanukkah Menorah #2 Candles (26th of Kislev, 5779) – light evening of December 3.
Chanukkah Menorah #3 Candles (27th of Kislev, 5779) – light evening of December 4.
Chanukkah Menorah #4 Candles (28th of Kislev, 5779) – light evening of December 5.
Chanukkah Menorah #5 Candles (29th of Kislev, 5779) – light evening of December 6.
Chanukkah Menorah #6 Candles (30th of Kislev, 5779) – light evening of December 7.
Chanukkah Menorah #7 Candles (1st of Tevet, 5779) – light evening of December 8.
Chanukkah Menorah #8 Candles (2nd of Tevet, 5779) – light evening of December 9.
Kislev is a time of Awakening:
The name Kislev (כִּסְלֵו) means, “His Confidence.” Originally the confidence in view was a naturalistic one. The name refers to the seed (זרעים/זרע-i.e. Seed/seeds) that had just been planted into the well watered, cultivated, fertile, “furrowed soil” of the land of Israel. This process of earthly cultivation-sowing and heavenly watering of the seed was normally initiated in the bitter month of the darkness and decay of the eighth month (חשוון-Cheshvan, and מרחשון-Marcheshvan), and finished in the ninth month of the Jewish calendar.
The Kislev goal was to have the whole process of planting the crops finished before the time of the winter solstice which marked the end of shorter days and longer nights and the beginning of longer days and shorter nights (i.e. get the planting done before the time of increased exposure to sunlight—heavenly life-giving emanation and illumination—that catalyzes the growth and productivity of the fruit trees and the grain plants). This procreative time (post winter solstice) officially begins in the ninth (Kislev) and tenth (Tevet) months of the Jewish Calendar (ha’luach ha’ivri) when the awakening of the Almond Tree blossoms occurs.
This awakening of the Almond Tree signals the beginning of the agricultural growth process that causes the harvests of the spring, summer, and fall when an abundance of grains, nuts, fruits (etc.) are produced.
Prophetically the confidence in view here is a spiritual confidence that through the Seed/seeds of Abraham the Messiah (zera Elohim) will come to earth and restore the Presence of Adonai (the Indwelling Presence of the Spirit of Holiness) in the cultivated fertile soil of our own hearts, souls, bodies, and minds. This in turn will lead to a harvest of souls (Jew and converted Gentile) who as one nation and one people (Israel and the Commonwealth of Israel) will internationally triumph over evil and thereby bring about a great harvest of the fruit of Adonai (the fruit of His light)—-His goodness, righteousness, and truth (growing in abundance in the world).
Kislev is a time to discover and rely upon the Salvation of Adonai (the LORD):
In the month of Kislev, therefore, we are exercising sincere faith in Adonai’s ability to establish His liberating kingdom rule (the Rule of Elohim; i.e. Israel) both in the throne room of our collective and individual spirits, souls, and minds and out in the physical world at large. In our faith we are looking for the “help” and the “aid” of the Holy One. The help we are expectantly looking for is the Salvation of Adonai (the LORD). The ordinal nine speaks of this:
The meaning of the Ninth Month #1. The ordinal nine in Hebew is is “tesha” (תֵשַׁע).
The meaning of the Ninth Month #2. The root word for the number nine is sha’ah meaning “to look,” “to gaze,” “to regard,” “to behold” (שָׁעָה).
The meaning of the Ninth Month #3. In Isaiah 17:7, 8 and 31:1 sha’ah refers to “look for aid” and in 2 Samuel 22:42 the term means to look around for help. The help and aid we are looking for is the Salvation of Adonai (HaShem). We are looking for the light of the Salvation of HaShem (the NAME) to appear on earth in human form (the Messiah) so that Jew and Gentile alike might be completely set free from the bondage of the evil one’s current oppressive, evil, wicked rule: For we know that at present the whole world is under the control of the evil one. But we also know that this is what overcomes the rule of the evil one: our faith in the Salvation of HaShem!
There are Ten references to Kislev in the Tanakh and the Brit HaChadashah:
The first day of the eight day celebration of Chanukkah (Kislev 25-Tevet 2) occurs on the seventieth day after the first day of the eight day celebration of Sukkot. In the Tanakh there are eight direct references to the month of Kislev by its name (two times) and number (six times). One passage alone refers to the month twice by both its name and number (Zechariah 7:1). In addition to the eight references to Kislev in the Tanakh, there are two references to the “ninth month” in the four Jewish Gospels of the HaBrit HaChadashah.
These ten prophetic passages and their meanings are as follows:
Prophetically all ten of these direct references to Kislev convey meanings that mark the time of the conception of the Messiah and as well the time of the re-conception of our nation and people of Israel.
Kislev Scripture Lesson #1: The Signet Ring of the Eternal One:
ויהי דבר־ה’ שנית אל־חגי בעשרים וארבעה לחדש לאמר׃ אמר אל־זרבבל פחת־יהודה לאמר אני מרעיש את־השמים ואת־הארץ׃ והפכתי כסא ממלכות והשמדתי חזק ממלכות הגוים והפכתי מרכבה ורכביה וירדו סוסים ורכביהם איש בחרב אחיו׃ ביום ההוא נאם־ה’ צבאות אקחך זרבבל בן־שאלתיאל עבדי נאם־ה’ ושמתיך כחותם כי־בך בחרתי נאם ה’ צבאות׃
וַיְהִי דְבַר־ה’ שֵׁנִית אֶל־חַגַּי בְּעֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ לֵאמֹֽר׃ אֱמֹר אֶל־זְרֻבָּבֶל פַּֽחַת־יְהוּדָה לֵאמֹר אֲנִי מַרְעִישׁ אֶת־הַשָּׁמַיִם וְאֶת־הָאָֽרֶץ׃ וְהָֽפַכְתִּי כִּסֵּא מַמְלָכֹות וְהִשְׁמַדְתִּי חֹזֶק מַמְלְכֹות הַגֹּויִם וְהָפַכְתִּי מֶרְכָּבָה וְרֹכְבֶיהָ וְיָרְדוּ סוּסִים וְרֹכְבֵיהֶם אִישׁ בְּחֶרֶב אָחִֽיו׃ בַּיֹּום הַהוּא נְאֻם־ה’ צְבָאֹות אֶקָּחֲךָ זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם־ה’ וְשַׂמְתִּיךָ כַּֽחֹותָם כִּֽי־בְךָ בָחַרְתִּי נְאֻם ה’ צְבָאֹֽות׃
“Then the D’var Adonai (Word of the LORD) came a second time to Haggai on the twenty-fourth day of the month (כסלו 24, ערב חנוכה – Kislev 24, Chanukkah Eve), saying, ‘Speak to Zerubbabel governor of Judah, saying, I am going to shake the heavens and the earth. I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another. On that day,’ declares Adonai of Hosts, ‘I will take you, Zerubbabel, son of Shealtiel, My servant,’ declares Adonai, ‘and I will make you like a Signet Ring, for I have chosen you,’ declares Adonai of Hosts.” (Haggai 2:20-23).
The Twelve Festivals of Messiah:
This *web-site is dedicated to the study of the Twelve Festivals of the Messiah. There are Twelve Festivals of the Messiah that we will be studying this Jewish calendar year 5779 (sunset September 9, 2018 to nightfall September 29, 2019). We go off in a lot of directions but we always return to the same task, the study of the festivals; and that is pretty much all we are trying to do for now.
We are followers of Yeshua:
האלוהים הוא רוח, והעובדים אותו צריכים לעבדו ברוח ובאמת.פ
God is Spirit, and His worshipers (servants) must worship Him in spirit and truth.
Therefore we worship only HaShem (the NAME) our God. He is Spirit. Not a man. He is our (eternal) Father and our God. Therefore forty days before ascending into heaven (cf. Enoch and Elijah), on the first day of the *counting of the omer, the Messiah of Israel said:
*Sefirat HaOmer (ספירת העומר).
לכי אל אחי (היהודים) והגידי להם: אני עולה אל אבי ואביכם, אל אלוהי ואלוהיכם.פ
“Go to my brothers (the Yehudim) and tell them: I am ascending to my Father and your Father, to my God and your God.”
We believe that the Messiah Yeshua ben Yosef ben David is a man who worships only HaShem Avinu (ה’ אבינו). Not himself or anything or anyone else. We believe that we Jews together with you Gentiles who reverence (יִרְאֵ֣י -fear ה’) and love the LORD our God are the *house of God (בֵּית־אֵל-Beit-El). We are the *house. We are not the one true “God of the house” (הָאֵל֙ בֵּֽית־אֵ֔ל-Ha-El Beit-El). God is greater than the house that He Indwells. We are the house (בית המקדש-the Temple) where the Spirit of God dwells. We worship only Him. Not ourselves or anything or anyone else. So like our Jewish brother the Messiah Yeshua – a humble man, a perfect man whose name means the “Salvation of HaShem” – we worship only HaShem our God; who is both our (eternal) Father and our God!
Scripture Lesson: The Eternal One will Remember all His Promises:
ויהי בשנת ארבע לדריוש המלך היה דבר־ה’ אל־זכריה בארבעה לחדש התשעי בכסלו׃
וַֽיְהִי בִּשְׁנַת אַרְבַּע לְדָרְיָוֶשׁ הַמֶּלֶךְ הָיָה דְבַר־ה’ אֶל־זְכַרְיָה בְּאַרְבָּעָה לַחֹדֶשׁ הַתְּשִׁעִי בְּכִסְלֵֽו׃
“In the fourth year of King Darius, the word of HaShem came to Zecharyah on the fourth day of the ninth month (חודש תשיעי), which is Kislev.”
The name of the prophet Zecharyah (זכריה) means “HaShem (the NAME) Remembers” (cf. Zechariah 1:1 and 7:1). In the month of Kislev Adonai (the LORD) remembered His promise to provide Israel (and through Israel the world) with a Savior—-the Messiah. The Spirit of Wisdom (Ruach Ha-Chokmah) tells us in the beginning of this prophetic narrative that the prophet Zechariah is the son of Berekyah (בן־ברכיה) who is the son of Iddo (בן־עדו). These two personal names reveal to us the origin of the promises of HaShem and when and where these promises are fulfilled (remembered).
The two names of the grandfather and father of the prophet Zecharyah (HaShem Remembers) tell us all that we need know.
The name of the grandfather Iddo (עדו) means “Eternity” and the name of the father *Berekyah (ברכיה) means the “Blessing of HaShem.” This means the Blessing of HaShem originates in eternity and it comes to fruition—is fully remembered and passed on at just the right time—to the elect community of Israel (קהילת ישראל). Therefore, it is written:
*The Son of Eternity is the Blessing of HaShem!
.אבל כאשר מלאה העת שלח אלוהים את בנו, ילוד אשה וכפוף לתורה
Truly at the fullness of time, God (from out of eternity) sent His Son, born of a woman and subject to Torah.
In Zechariah (7:1-3) we discover in the context of the Kislev passage a repeated double witness not only to time (the number of the month and the name of the month) but also a double witness of the two elders who have come from the “House of the Almighty” (בֵּֽית־אֵ֔ל-Beit-El) to go up to the priests in Jerusalem (the “Foundation of Peace”), to obtain knowledge that will gain them favor with HaShem. Please note that in the witness of the two meanings of the given names of the two elders from Bethel (Beit-El, the House of God) it is revealed:
וישלח בית־אל שר־אצר ורגם מלך ואנשיו לחלות את־פני ה’׃ לאמר אל־הכהנים אשר לבית־ה’ צבאות ואל־הנביאים לאמר האבכה בחדש החמשי הנזר כאשר עשיתי זה כמה שנים׃
וַיִּשְׁלַח֙ בֵּֽית־אֵ֔ל שַׂר־אֶ֕צֶר וְרֶ֥גֶם מֶ֖לֶךְ וַֽאֲנָשָׁ֑יו לְחַלֹּ֖ות אֶת־פְּנֵ֥י ה’׃ לֵאמֹ֗ר אֶל־הַכֹּֽהֲנִים֙ אֲשֶׁר֙ לְבֵית־ה’ צְבָאֹ֔ות וְאֶל־הַנְּבִיאִ֖ים לֵאמֹ֑ר הַֽאֶבְכֶּה֙ בַּחֹ֣דֶשׁ הַחֲמִשִׁ֔י הִנָּזֵ֕ר כַּאֲשֶׁ֣ר עָשִׂ֔יתִי זֶ֖ה כַּמֶּ֥ה שָׁנִֽים׃
Now the town of Beit-El had sent Sharezer and Regem-Melech and their men to seek the favor of HaShemi (the NAME), speaking to the a priests who belong to the house of HaShem of armies (hosts), and to the prophets, saying, “Shall I weep in the fifth month and abstain, as I have done these many years?”
Messiah is both the “Prince of Fire”and “Friend of the King” (the Friend of God).
The names of the two elders referenced in Zechariah (7:2) bear witness to the Messiah who is both: the “Prince of Fire” (שַׂר־אֶ֕צֶר ,שַׁרְאֶצֶר-Assyrian); and a “Friend of the King” (רֶ֥גֶם מֶ֖לֶךְ-Arabic). Therefore most importantly: since God is our King we are to become a Friend of God (ידיד אלוהים-Hebrew) This three-fold international witness to a specific time, person, and place is important. Bethel (בֵּֽית־אֵ֔ל), the place of origin of the Prince of Fire and Friend of the King is a reminder of our previous study of the “Staircase of Ya’acov” (סֻלָּם יַעֲקֹב).
Question: What is the house that God most desires to dwell-in?
Answer: God desires to dwell in the house of Adam (humankind).
We see in the place name of Bethel (Beit-El) a word picture of both the man (בֵּֽית־אֵ֑ל-man as the house of God) and of El-Bethel (EL-Beit-El), the God who Indwells the house (הָאֵל֙ בֵּֽית־אֵ֔ל-God-of the house of God). The names of the two elders are a witness of the Messiah of HaShem. The Messiah has made it possible for the invisible Spirit of the Holy One to tent – be cloaked in human form and visibly dwell among us. Therefore, in the testimony of the *last Adam (Ben Ha-Elohim), who always hears, understands, and obeys HaShem our Father, there dwells in our Jewish brother all of the Presence of the Holy One; whose glorious Presence is an—-All-Consuming Fire (אֵשׁ אוֹכְלָה) to us.
*Adam Ha-acharon (האדם האחרון).
This was not the first time that HaShem had manifested His glorious Presence in a visible form.
At the first HaShem glorified Himself in His Cloud of Fire. Yet again, a second time, HaShem now has glorified Himself by Indwelling His Beloved Son and our Jewish brother, the Messiah. The Messiah, therefore, is the ‘Prince of Fire.’ Ironically, the transliterated Assyrian word for “fire” (אֶ֕צֶר) sounds exactly like our Hebrew word for treasure (אֶצצֶר). This means:
The Presence of HaShem that we love and treasure resides within the tent of the humanity of His Messiah.
For these reasons we honor the Messiah above all men and above all creation, however, we only worship our Father HaShem who Indwells Him. As Jews we are are incapable of worshiping a man (any man). The Messiah has clearly and emphatically stated that God is Spirit:
האלוהים הוא רוח והעובדים אותו צריכים לעבדו ברוח ובאמת.פ
הָאֱלֹהִים הוּא רוּחַ וְהָעוֹבְדִים אוֹתוֹ צְרִיכִים לְעָבְדוֹ בְּרוּחַ וּבֶאֱמֶת.פ
God is Spirit and those who worship Him must worship in spirit and truth.
God is Spirit and not a man. The Messiah who is a man is not God. The Divine Spirit, however, Who Indwells our brother, the Messiah—He is God and it is He who we do worship. This is unlike the gentiles who as yet do not see the difference. We see the difference. The believing gentiles are confused because they see only the unity (אַחְדוּת) but not the difference (שְׁמַ֖ע ׀ אֶחָֽד). Thereby they ignorantly worship the man as being equal to the Presence of God that Indwells him. This we cannot do. As Jews we know the difference.
Messiah repeatedly taught His Jewish disciples to know the difference between himself and the Spirit of HaShem our Father Who Indwells him.
In the first century (CE) when the Messiah walked the earth HaShem Avinu taught His sons (our Jewish brothers who He called to become talmadin of His Messiah) to differentiate between Himself (God) and His House (the Messiah). When one of the talmid Thomas (תֺּאמָא-i.e. Twin, תְאוֹם) realized he was in the presence of the perfect (sinless) unity the Messiah and HaShem our Father his Jewish dual-addressal was exactly like that of King David: he (first) addressed the Messiah as “my Lord” and then (second) He addressed the Holy One as “My God” (the latter being a direct reference to the LORD of my Lord):
My Lord and My God!
The Jewish dual-addressal of HaShem Eloheinu (our God) and His Messiah:
This Jewish dual-addressal that addresses the presence of the man as lord (master) and worships the Indwelling Presence of HaShem (as God) is just like David’s prophetic dual-addressal of the Messiah and HaShem Eloheinu in Psalm 110:1; except David’s prophetic addressal of the Messiah and HaShem is delivered in the opposite order of Thomas’ addressal.
With the Prophet-King David the first addressal is made to HaShem who is the God of the House (ELOHIM-Bethel) and the second addressal is to the Messiah, the man who is our Lord (Bethel, the house of God). We read in Psalm 110:
לְדָוִד מִזְמֹור נְאֻם ה’ לַֽאדֹנִי שֵׁב לִֽימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶֽיךָ׃
A Psalm of David.
The LORD says to my Lord:
“Sit at My right hand
Until I make Your enemies a footstool for Your feet.”
Why does the Talmid Thomas (the “Twin”) address the Messiah and HaShem Eloheinu in a different order than does the Prophet-King David?
In his dual-addressal the talmid Thomas addresses the Messiah first as his “master” (אֲדוֹנִי), then he addresses HaShem Eloheinu second as his “God” (אלֹהַי). This Jewish order of dual-addressal is due to Thomas knowing that after the atoning sacrifice, death, and life-giving resurrection of the Messiah it was the will of God our Father that we (Israel) believe in His Messiah and His redemptive sacrifice that He gave to cleanse us from all sin. Then after we have affirmed our faith in the sacrifice of His Messiah (and only then) would it be proper for us (Israel) to receive from God our Father the permanent gift of the Indwelling Presence of His Spirit.
The Messiah Yeshua is the Voice of HaShem Avinu (our Father):
It is also very important to point out that Rabbeinu Yeshua, our Redeemer, never claimed to be God. He never came to our Jewish ancestors in his own name. He came to us solely in the Name and the will of Avinu Shebashamayim. For he is exactly what the prophets of Israel said he would be—-the humble Servant of the Holy One.
What is initially very confusing to all of us, however, is that when HaShem Avinu is speaking to us through (the tent of) His Beloved Son, who is His Voice (1, 2, 3, 4, 5), He does not speak through him to us in the third person; as He always did when He spoke to us (Israel) through His servants the prophets. Now HaShem our Father always communicates to us through His Messiah (M’shicho) in the ‘first’ person—-‘I say to you‘.
God first spoke through His prophets; now He speaks through M’shicho:
Therefore, in times past the Spirit of the Holy One spoke to our ancestors through the prophets, in part, in the third person. However, now ever since the coming of M’shicho (His Messiah) HaShem speaks to us Face-to face (through him). Understandably, this has caused our wayward religious leaders (rabbis) to wrongfully believe that Rabbeinu Yeshua was a blasphemer. Although, we Jews are beginning to see that this very false belief is very wrong and so it is beginning to be corrected.
As to the gentile believers, this first person prophecy has also caused them problems too. Except they are confused in a different way. They are confused by “the unity” that exists between our brother Yeshua and God our Father (HaShem Avinu). The perfect unity of the Father to our Messiah is such that most of the gentile believers have come to believe that the Messiah is God. Apparently, these persons who also believe in and love HaShem are forgiven for their transgression.
Meaning of the second elder’s name, “Friend of the King:”
Our understanding is that our Father in heaven has winked at their (gentile) sin of unknowing transgression for He knows (sees) that in their hearts these God-fearers actually are sincerely worshiping Him (HaShem Eloheinu) and not the Son (note to the readers: more to follow on this later). Next question:
What is the meaning of the second elder’s name, the “Friend of the King?”
Throughout the entirety of our Hebrew scriptures it appears that HaShem Eloheinu is seeking from us (Israel, and the *Commonwealth of Israel; redeemed humanity) nothing more or less than a permanent state of friendship.
*Note that the names of the two Jewish elders from Beit-El are not Hebrew names. The names Sharezer (Assyrian) and Regem-Melech (Arabic) are only transliterated in Hebrew. These two Jewish elders had been assigned foreign names like that given to the prophet Daniel (Belteshazzar). The meanings of these (foreign) names are prophetic and are, therefore, part of the Divinely inspired narrative.
Father Avraham, the Friend of God our King:
Almost four thousand years have gone by since our father Avraham was blessed to be called a Friend of God (ידיד אלוהים). Is it any surprise to any of us today that nothing has changed? For the truth is HaShem wants to be a Friend to us just as He has been (and continues to be) to our father Abraham. Therefore, Elohei Avraham has clearly said to us through His Holy Servant, the Messiah (ben David ben Avraham):
לָכֵן הֱיוּ שְׁלֵמִים, כְּמוֹ שֶׁאֲבִיכֶם שֶׁבַּשָּׁמַיִם שָׁלֵם הוּא.פ
Be a peace offering (shelamim) so you may be (shalem) like your Father; Who is a complete and perfect friend in every way.
Abstaining from selfishness by practicing Hospitality and Friendship:
Of these two elders—whose names testify to our sinless Messiah, a perfect man, a friend to all who is both perfectly hospitable and friendly in every way—we must ask what do these Jewish men mean by their asking the priests in Jerusalem the question, “at what times should we practice fasting?” And why was HaShem’s reply to their question “No”?
The answer to these questions is found in the rejection response that was delivered to the two elders by the prophet Zechariah. The God of the Beginning (Elohei Kedem) replied that for seventy years His (our) people had been substituting the practice of fasting for the moral and relational virtue He had required:
The fast HaShem Avinu wanted was for His family (Israel) to abstain from selfishness.
The Holy One wants our people to practice kindness and compassion (genuine friendship) toward one another. Additionally, He wants our people to practice charity toward the widows, the fatherless, the poor, and the aliens who live in His most sacred land of Israel. HaShem therefore was rebuking our ancestors and us (their wayward descendants) for abusing (instead of helping) the economically disadvantaged. The Holy One was very disappointed and angry with our ancestors. He accused them of being zealous to act religiously—zealously exercising ritualistic prayer and fasting—while secretly being guilty of exploiting the poor and aliens living in ‘His Land.’
HaShem Avinu rebuked our religious leaders for possessing hearts as hard as flint:
This lack of compliance to HaShem’s will has severely angered Him in the past. Our lack of friendly behavior to one another has always been considered an act of aggression and hostility to the Holy One. So His righteous answer in Jerusalem to the two leaders from Bethel (Beit-El) was that because they had disregarded His former and present requests for relational excellence and charity, He would disregard their (our) request for safety and material blessings.
Therefore, the land of Israel would remain desolate for as long as our people continued to perform the deceit of zealously performing religious acts while failing to practice the more important acts of kindness toward one another and compassion toward the poor and disadvantaged living in our land.
Let the Spirit of Loving-kindness (Chesed, Grace) rule your heart!
Need anymore be said right now about the Spirit of Grace that should rule over our lives throughout the entire year? The answer is “yes, more must be said of Grace.” For although we have been faithless He must remain faithful for He will not deny Himself the joy of loving His treasured people (Israel) that He has set apart as His own possession. Therefore, hear the D’var HaShem (Zechariah 8:14-23):
כי כה אמר ה’ צבאות כאשר זממתי להרע לכם בהקציף אבתיכם אתי אמר ה’ צבאות ולא נחמתי׃ כן שבתי זממתי בימים האלה להיטיב את־ירושלם ואת־בית יהודה אל־תיראו׃ אלה הדברים אשר תעשו דברו אמת איש את־רעהו אמת ומשפט שלום שפטו בשעריכם׃ ואיש את־רעת רעהו אל־תחשבו בלבבכם ושבעת שקר אל־תאהבו כי את־כל־אלה אשר שנאתי נאם־ה’׃
כִּי כֹה אָמַר ה’ צְבָאֹות כַּאֲשֶׁר זָמַמְתִּי לְהָרַע לָכֶם בְּהַקְצִיף אֲבֹֽתֵיכֶם אֹתִי אָמַר ה’ צְבָאֹות וְלֹא נִחָֽמְתִּי׃ כֵּן שַׁבְתִּי זָמַמְתִּי בַּיָּמִים הָאֵלֶּה לְהֵיטִיב אֶת־יְרוּשָׁלִַם וְאֶת־בֵּית יְהוּדָה אַל־תִּירָֽאוּ׃ אֵלֶּה הַדְּבָרִים אֲשֶׁר תַּֽעֲשׂוּ דַּבְּרוּ אֱמֶת אִישׁ אֶת־רֵעֵהוּ אֱמֶת וּמִשְׁפַּט שָׁלֹום שִׁפְטוּ בְּשַׁעֲרֵיכֶֽם׃ וְאִישׁ אֶת־רָעַת רֵעֵהוּ אַֽל־תַּחְשְׁבוּ בִּלְבַבְכֶם וּשְׁבֻעַת שֶׁקֶר אַֽל־תֶּאֱהָבוּ כִּי אֶת־כָּל־אֵלֶּה אֲשֶׁר שָׂנֵאתִי נְאֻם־ה’׃
For thus says HaShem Tseva’ot, “Just as I purposed to do harm to you when your fathers provoked Me to wrath,” says the HaShem Tseva’ot, “and I have not relented, so I have again purposed in these days to do good to Jerusalem and to the house of Judah. Do not fear! These are the things which you should do: speak the truth to one another; judge with truth and judgment for peace in your gates (i.e. the places where our court proceedings are held). Also let none of you devise evil in your heart against another, and do not love perjury (false oath); for all these are what I hate,” declares HaShem.
ויהי דבר־ה’ צבאות אלי לאמר׃ כה־אמר ה’ צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית־יהודה לששון ולשמחה ולמעדים טובים והאמת והשלום אהבו׃
וַיְהִי דְּבַר־ה’ צְבָאֹות אֵלַי לֵאמֹֽר׃ כֹּֽה־אָמַר ה’ צְבָאֹות צֹום הָרְבִיעִי וְצֹום הַחֲמִישִׁי וְצֹום הַשְּׁבִיעִי וְצֹום הָעֲשִׂירִי יִהְיֶה לְבֵית־יְהוּדָה לְשָׂשֹׂון וּלְשִׂמְחָה וּֽלְמֹעֲדִים טֹובִים וְהָאֱמֶת וְהַשָּׁלֹום אֱהָֽבוּ׃
Then the word of HaShem Tseva’ot came to me, saying, Thus says HaShem Tseva’ot, “The fast of the fourth, the fast of the fifth, the fast of the seventh and the fast of the tenth months will become joy, gladness, and goodly (cheerful) feasts for the house of Judah; so love truth (הָאֱמֶת-relational firmness, faithfulness, and reliability) and peace (הַשָּׁלֹום-societal safety, quiet, tranquility, well-being).
This prophecy means we (the people of Israel) are to help each other become complete persons. We are called by our heavenly Father to practice shelamim and strive to be shalem, like Avinu Shebashamayim is Shalem. In the name of HaShem Avinu (our Father) we are expected to practice hospitality with each other and to all; therefore, we must seek friendly relations with everyone—even our enemies.
כה אמר ה’ צבאות עד אשר יבאו עמים וישבי ערים רבות׃ והלכו ישבי אחת אל־אחת לאמר נלכה הלוך לחלות את־פני ה’ ולבקש את־ה’ צבאות אלכה גם־אני׃ ובאו עמים רבים וגוים עצומים לבקש את־ה’ צבאות בירושלם ולחלות את־פני ה’׃ כה אמר ה’ צבאות בימים ההמה אשר יחזיקו עשרה אנשים מכל לשנות הגוים והחזיקו בכנף איש יהודי לאמר נלכה עמכם כי שמענו אלוהים עמכם׃
כֹּה אָמַר ה’ צְבָאֹות עֹד אֲשֶׁר יָבֹאוּ עַמִּים וְיֹשְׁבֵי עָרִים רַבֹּֽות׃ וְֽהָלְכוּ יֹשְׁבֵי אַחַת אֶל־אַחַת לֵאמֹר נֵלְכָה הָלֹוךְ לְחַלֹּות אֶת־פְּנֵי ה’ וּלְבַקֵּשׁ אֶת־ה’ צְבָאֹות אֵלְכָה גַּם־אָֽנִי׃ וּבָאוּ עַמִּים רַבִּים וְגֹויִם עֲצוּמִים לְבַקֵּשׁ אֶת־ה’ צְבָאֹות בִּירוּשָׁלִָם וּלְחַלֹּות אֶת־פְּנֵי ה’׃ כֹּה אָמַר ה’ צְבָאֹות בַּיָּמִים הָהֵמָּה אֲשֶׁר יַחֲזִיקוּ עֲשָׂרָה אֲנָשִׁים מִכֹּל לְשֹׁנֹות הַגֹּויִם וְֽהֶחֱזִיקוּ בִּכְנַף אִישׁ יְהוּדִי לֵאמֹר נֵֽלְכָה עִמָּכֶם כִּי שָׁמַעְנוּ אֱלֹהִים עִמָּכֶֽם׃
Thus says HaShem Tseva’ot, “It will yet be that peoples will come, even the inhabitants of many cities. The inhabitants of one will go to another, saying, “Let us go at once to entreat the favor of HaShem, and to seek HaShem Tseva’ot; I will also go.” So many peoples and mighty nations will come to seek HaShem Tseva’ot in Jerusalem and to entreat the favor of HaShem.” Thus says HaShem Tseva’ot, “In those days ten men (מניין-minyan, a worship quorum) from all the languages of the nations they will grasp the corner (four wings of tzitzit) of the garment (Tallit) of a Yehudi (one Jew), saying, “Let us go with you, for we have heard that God (אֱלֹהִים) is with you.”’
By all means speak the Truth in Love:
You will find that we disagree a considerable amount with much of the teaching of the haredim (חרדים), the “ultra-orthodox” (1, 2). However, please do not mistake our disagreements for a lack of love. We believe that with emet (האמת-the truth) there must also be present chesed (חסד-loving-kindness). Rabbi Joseph H. Hertz (late Chief Rabbi of England) has wisely said, “whenever chesed (loving-kindness) and emet (relational truth, reliability) are used together chesed (covenantal love) always comes first,” as if to say:
Speak the truth by all means; but be quite sure you speak the truth in (kind, charitable, and gracious) love (חסד-chesed).
This saying of Rabbi Hertz is very similar to what Rabbi Shaul ben Benyamin says in his writing about the kind of attitude one should maintain when one presents a difficult truth to another:
אלא נדבר את האמת באהבה ונגדל בכל דבר אלי המשיח, אשר הוא הראש.פ
But we will speak the truth (האמת-ha-emet) in (unselfish, deeply affectionate, and enduring) love (אהבה-ahavah), and we will grow up (develop, mature) in all aspects in him who is the head (הָרֹאשׁ-ha-rosh), even the Messiah (המשיח-ha-mashiach).
We will attempt to do the same. We will talk truth (נדבר את האמת). Yet we will do so in an attitude of love (ahavah and chesed); recognizing all the while the great love Avinu Shebashamayim (our Father in heaven) has for all His children of Israel and for all the people of the world.
Festival dates, worship forms, and scholarly studies:
We are Jews. So we are interested in reading other Jewish views and perspectives related to the practice of our faith in HaShem. This is why we recommend you visit the Chabad.org and Hebcal.com sites (cf. bottom of page; recommended study links). We recommend you visit these sites so you can get acquainted with some of the worship forms and scholarly studies of the larger Jewish body.
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