- The Mystery of the Tet (#9)
- The Mystery of the Tav (#22)
- The Mystery of the Chet (#8)
- The Divine Narrative
- The Conception of the New Sinless Adam our Redeemer
- The Mystery of the Yud (#10)
- The Mystery of the Second Sinless Adam, the “Last Adam”
- The goodly form of Rebecca, a type of the Bride of Messiah
- The Tzaddik (Groom) and His tzaddikim (bride)
- The unspoken Strong Sign of the Alef-Tav
- In the world but not of it
- The Deliverer Moses is a type of the Redeemer Messiah
The Mystery of Conception in the Hebrew: Numbers #8, #9, #10, and #22:
The Mystery of the Tet (#9):
There are twenty-two letters in the Hebrew alphabet and the ninth letter is “Tet.” The ninth Hebrew letter Tet is also the symbol used to convey the number Nine. The ancient pictograph of the Tet that Moses used as a word picture symbol of Tet is “two intersecting lines dwelling within a circle” (the Hebrew Sign of the Tav dwelling within a circle). The Tet (number nine) is the initial letter of the word tov, “good.” In the number nine the spiritual meaning of the good in view is that of “conception” (i.e. the union of the two lines both dwelling within the “womb” of the circle).
The Mystery of the Tav (#22):
The Tet contains hidden within itself the form of the final and twenty-second letter of the Hebrew alphabet the Tav. The Tav is a Torah pictograph that is formed in the configuration of a standing or resting (x) cross . The Hebrew Sign of the Tav represents the *union of two parties; principally the union of G-d with redeemed humankind.
The relational union of the Hebrew Sign of the Tav conveys the meaning of “covenant,” “redemption,” and “ownership.” The meaning of all of the above is conveyed as dwelling (impregnated) within the circle (the womb) of the Tet pictograph depicted in the word picture of a circle with the sign of the union of Adonai with redeemed humanity represented inside it.
*The symbol of the supernatural union between Adonai and man is represented in the two intersecting lines (x).
The Mystery of the Chet (#8):
The ninth numerical symbol of the Tet (number Nine) chronologically issues out of the eighth numerical symbol of the Chet. The form of the Chet, the eighth pictograph (letter picture) of the ancient Hebrew alphabet, is the symbol for the number Eight. This ancient symbol is configured in the form of a “Ladder.”
The number Eight in Hebrew is the number of “new beginnings” (and eternity). The ultimate creative new beginning occurs when the Spirit of the Holy One (His DNA; His Ladder) into our otherwise empty spirits-souls; thereby connecting (as in a Staircase, a Ladder) our temporal earthly physical form with His eternal heavenly Spiritual form.
The permanent placement of the Indwelling Presence of the Spirit of the Holy One (His Seed) within the hidden parts of our souls is a work of Divine conception. This work of spiritual rebirth occurs when we receive the gift of the Indwelling Presence of the Spirit of the Holy One into our spirits. This gift of the Spirit-life of Adonai Indwelling us is our guarantee that we have received the gift of eternal life.
The Divine Narrative:
The purpose of the Divine DNA of the Groom (Chet) becoming one with the DNA of the bride (Chet) is realized when the union of the two is placed in the womb of the Tet. What has resulted from this union is the Presence of the spiritual life of Adonai dwelling first within the physical body of the Jewish Messiah, then within the believing community of Israel, and thereafter, within all of the redeemed gentiles (G-d fearers) who come to true faith in the Holy One – who is the glory of Israel (נֵ֣צַח יִשְׂרָאֵ֔ל) and a light to the gentiles (א֣וֹר גּוֹיִ֔ם).
This process of consummation, pregnancy, gestation, and birth (9-10 months) is depicted in the Torah as a “Festival of Lights.”
The numerous spiritual meanings that are associated with this Divinely appointed conception to birth narrative are celebrated in the observance of the Festivals of Chanukkah and Sukkot (which chronologically bear witness to the exact times of the Messiah’s “conception” and “birth”).
Our redemption was delivered to us when the Seed of the Holy One became the Seed of the woman. This union occurred when by the power of the Spirit of Holiness the inner, concealed (perfectly good) eternal life of Adonai was pro-creatively placed into the womb of the Jewess Miryam (the woman chosen to be representative of all Israel) so that the conception of the Messiah might be fulfilled. The Messiah is the new man who shall always perfectly obey the will of Avinu Shebashamayim. The conception, birth, and appearance of the Messiah in Israel was a direct fulfillment of the promise Adonai made to Adam and his wife in the Torah (cf. Genesis 3:15 and 22:17-18):
“And I will put enmity
Between you and the woman,
And between your seed and her seed;
He shall crush you on the head,
And you shall bruise him on the heel.”
“Indeed I will greatly bless you,
And I will greatly multiply your seed as the stars of the heavens
And as the sand which is on the seashore;
And your seed shall possess the gate of their enemies.
In your seed all the nations of the earth shall be blessed,
Because you have obeyed My Voice.”
The Conception of the New Sinless Adam our Redeemer:
This momentous conception of the new (sinless, perfect) Adam, the Messiah, occurred in the ninth month of Kislev on the 25th day (the first day of Chanukkah), with the birth of the Messiah occurring 285 days (forty weeks, nine Hebrew months) later on Tishri 15 (the first day of Sukkot).
Rightfully so both of these festivals (Chanukkah, Sukkot) are referred to in Judaism as being the twin festivals of “Light.”
This Divinely appointed testimony of the conception of the one true “Light of the World,” the Messiah our Savior, requires us to accept Him as the sole means for our redemption, the removal of our sins, and of our receiving the gift of eternal life, the regenerating Indwelling Presence of the Spirit of the Holy One.
The Holy Spirit, who is also the Spirit of all grace and truth, is the One who permanently Indwells our spirits, souls, minds, and bodies after we respond to His call to put our faith in the Messiah, who is the meeting Place where Adonai Avinu and redeemed humankind meet (intersect).
The Holy Spirit is the One who calls us to exercise redemptive faith in the Messiah our Tzaddik (Righteous One). The Messiah is the one who on the day of our resurrection will raise us up to a new life of immortal, invincible, and incorruptible perfection.
The Mystery of the Yud (#10):
The Yud is the Tenth letter of the twenty-two letter Hebrew alphabet. Divine conception is the power of our Father in heaven to bring the potential of His eternal spiritual life into actualization within our temporal physical being. This Divine Act (Yud) first occurred when Adonai breathed His eternal life into the soul of the first Adam and made of him (something that he was not before) a “living soul.”
Tragically, shorty after Adam became a living soul he sinned and his eternal life (the indwelling Presence of the Holy One) was temporarily lost within him. Thereafter, through the redemption of the Messiah the Divine Presence was restored to us when Avinu Adonai placed His Divine Life into the body of the Jewess Miryam; who was greatly blessed to receive the promised Seed that was promised to Adam and his wife in Genesis (Genesis 3:15).
The Mystery of the Second Sinless Adam, the “Last Adam:”
Messiah is the new sinless Adam who is Indwelt forever with the life-giving Spirit of Adonai Avinu. Messiah is the secret (sodim) of the kingdom of heaven that is attested to by the tenth letter of the ancient Hebrew letter, the Yud.
The Yud is a picture of an “extended arm” and “hand.” It reveals the “work” of Divine Life (the Presence of the Spirit) that was actualized in the mystery of the conception of the Seed of the Father in the Chet (the Divine Ladder; His DNA).
This Presence of the most Holy One that Indwelt the womb of the Jewess Miryam is represented in the word picture of the numerical symbol of the Tet (the Divine Life being represented by the Sign of the Tav; depicted in the configuration as a union (meeting place) between G-d and humankind.
The goodly form of Rebecca, a type of the Bride of Messiah:
Of the eight synonyms for “beauty” in Hebrew, tov–“good”–refers to the most inner, inverted, and modest state of beauty. This level of beauty is prophetically personified in the Torah by the personality and form of Rebecca who is described as “very beautiful [goodly] in appearance.”
In the Torah Isaac is a type of the Messiah and Rebecca is a type of the followers of Messiah.
These persons are a body of Yehudim and converted G-d fearers (gentiles) who love Adonai and are destined to assist our Messiah in the time to come; who are Messiah’s emissaries and fellow servants of Adonai Avinu in the future messianic era. This special body of persons who are followers of the Messiah are referred to as being the Bride of Messiah.
The Tzaddik (Groom) and His tzaddikim (bride):
At the beginning of Creation, the appearance of light is termed “good” in Adonai Elohim’s eyes: “And The Almighty saw the light that it was good.”
This is interpreted to mean “good to be hidden for the tzaddikim (righteous ones) in the time to come.”
So it is believed: And where did Adonai hide His Light? He hid His light in the Torah. And in whom does all of the Living Torah (all of the Spirit) of Adonai dwell? In the Word (HaDavar). Therefore, Adonai Avinu hid all of His light in the Messiah who is our Tzaddik, for He alone from His conception and throughout all His mortal life perfectly fulfilled all of the Torah of the Holy One and in so doing it is written:
“He is (both) the glory of Israel and a light to the Gentiles.”
Messiah is the Living Word of Adonai whose light and life is the fulfillment of all of the righteous aspirations of every soul of Israel and of every Gentile who puts his or her trust in the D’var HaShem.
Through exercising faith in Messiah every soul now possesses in this time to come a potential to become a tzaddik in his or her own right for it is said, “and your people are all tzaddikim“). The actualization of this potential is connected to the goodly light hidden in the written Torah and in the Living Torah of the Messiah. Therefore, we believe that through the redemption of Messiah and the (Indwelling) regenerating life of the Spirit we can be born “out of the creation into the eternal dwelling place of Adonai.”
The Messiah is the pre-existent Word of HaShem who alone was born out of eternity into creation; so that we might one day (with Him) be born “out of creation into eternity.
It is for this purpose that Messiah came into the world; so that we might one day exodus out of this fallen creation (in a new greater exodus) to be led by the Spirit into the permanent promised land of the eternal new heavens and new earth that is prepared for those who love Adonai Avinu.
The unspoken Strong Sign of the Alef-Tav:
In the first verse of the Torah – “In the beginning the Almighty created the heavens and the earth” – the creation of “the heavens and the earth” is twice credited to Adonai Elohim by the (unspoken) direct object marker of the Alef-Tav.
Just as the alef (the first letter of the Hebrew alphabet that symbolizes “Strength”) possesses the power to join the firmament of the higher and lower waters together, so does the Strong Sign of the Tav that is hidden within the Tet possess the power to unite the upper and lower worlds, “heavens and earth.” The Strong Sign of the Alef-Tav is a reminder to us that everything that exists is the property of the Creator. Therefore, we are all accountable to the Holy One for everything we think and everything we do; as we exist in His “heavens and earth.” For it is rightfully said that the heavens and the earth are His and “all that dwells therein.””
In the world but not of it:
Some of the Hebrew sages teach that in the service of the soul, this power is manifest in man when he assumes the state of being “in the world yet out of the world” (simultaneously). To be “in the world” means to be fully conscious of worldly temporal reality in order to rectify it. To be “out of the world” means to be fully aware that in truth there exists no eternal reality other than the reality of the G-d of the Beginning (HaShem). The balance is attained by our temporal existence being securely grounded in the invisible, ineffable, eternal unchanging Presence of Adonai that is only visibly revealed to us in the Messiah.
Essential reality, therefore, exists only when our subconscious, conscious, and behavioral being exists in harmony with Adonai’s invisible thoughts (cognition), feelings (affect) and will (volition) that are only solely revealed to us in His chosen one, the Messiah. The Messiah who is our one true permanent Tzaddik taught us this when He said we are to be “in the world but not of it!“
The Deliverer Moses is a type of the Redeemer Messiah:
וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתֹו כִּי־טֹוב הוּא וַֽתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִֽים׃
The woman conceived and bore a son; and when she saw that he was beautiful (literally good, tov-טֹוב), she hid him for three months.
Another connection between light and good is found in the narrative of the birth of Moses (who is a type of the Messiah).
“And she [Yocheved, Mosheh’s’ mother] saw him that he was good.” This is a testimony to the (conception and) birth of Messiah. At the birth of Messiah a great light filled the heavens. This messianic sign in the heavens testifies to the Absolute Divine Good that was directly entrusted to the great Spirit, soul, mind, and body of the Messiah whose life mission (like that of Moses) was to fulfill the promise of the Heavenly Father for the redemption of our souls and thereby for us to be reconciled to G-d; so that we might one day be completely restored to the high estate of His original eternal plan for us.
Therefore, the full teaching of the Tet is that through the humble service and sacrifice of the great Spirit, soul, mind, and body of Messiah, our Tzaddik, the whole of temporal and eternal reality has become “pregnant” (filled) with Adonai Elohim’s Infinite goodness and beauty, thereby bringing harmony and peace universally to all of the heavens and earth”\ and to we ourselves (the Kallat Mashiach , Bride of Messiah), who are the first fruits of His redeemed humanity.