1. Formal Introduction of Ha-Davar (The Word)
2. Prophets: We are all sinners in need of a “Savior”
3. Prophets: Shifting to the “Solution”
4. “The Solution”
5. Messiah sees Adonai and is revealing Him to us!
6. Introduction of Ha-Shofet, the Presiding Judge
7. Calling forth the first witnesses, the Prophets
8. Brief Commentary on Moses, the Drawn Out One
9. Adonai’s ark of reeds (His Word) delivered Moses from death
10. Moses’ brilliant ministry
11. Calling forth the second witnesses, the Shlichim
12. The Shaliach’s (sent one’s) new identity is derived from Messiah’s Name

Formal Introduction of Ha-Davar (The Word):

בראשית היה הדבר, והדבר היה עם האלהים, ואלהים היה הדבר. הוא היה בראשית עם האלהים. הכל נהיה על-ידיו, ומבלעדיו לא נהיה כל אשר נהיה. בו היו חיים והחיים היו האור לבני האדם. והאור מאיר בחשך והחשך לא השיגו. איש היה שלוח מאת אלהים ושמו יוחנן. הוא בא לעדות, להעיד על האור כדי שעל-פיו יאמינו הכל.  הוא לא היה האור; הוא בא להעיד על האור. האור האמתי, המאיר לכל אדם, בא אל העולם. בעולם היה ועל-ידיו נהיה העולם, והעולם לא הכירו. הוא בא אל שלו ואלה אשר לו לא קבלו אותו. אבל לאלה אשר קבלו אותו, המאמינים בשמו, נתן תקף להיות בנים לאלהים. לא מדם ולא מחפץ הבשר נולדו, אף לא מחפץ גבר, כי אם מאלהים. הדבר נהיה בשר ושכן בתוכנו; ואנחנו ראינו את כבודו, כבוד בן יחיד מלפני אביו, מלא חסד ואמת. יוחנן העיד עליו וקרא באמרו: “זה הוא שאמרתי עליו, ‘הבא אחרי הוא כבר לפני, כי קדם לי היה’.” הן ממלואו כלנו קבלנו, וחסד על חסד; כי התורה נתנה על-ידי משה, והחסד והאמת באו דרך ישוע המשיח. את האלהים לא ראה איש מעולם; הבן היחיד, הנמצא בחיק האב, הוא אשר הודיעו.פ

“.בראשית היה הדבר”

“In the beginning was The Word.”

In the Beginning was the Word: In the beginning (בְּרֵאשִׁית) was The Word (הַדָּבָר), and The Word was with Ha-Elohim, and The Word was Elohim. He was in the beginning with Ha-Elohim. All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life (חַיִּים), and the life (הַחַיִּים) was the Light of men (אוֹר הָאָדָם). The Light (הָאוֹר) shines in the darkness, and the darkness did not overcome it.

The Lawgiver and Judge of us all: In the opening-up introductory narrative of the Proceedings of the Heavenly Court there is a strong correlation between the “in the beginning” (בְּרֵאשִׁית) narrative and the observance of the two-day festival of Rosh Hashanah and Yom Teruah (Tishri1-2). For on Rosh Hashanah at the beginning of Yamim Noraim, the Ten Great Days of Awe, we celebrate the coronation day of Hayotzer (היוצר); the Creator who is the King of the Universe. It is also important to recall that at this time (Tishri 1) we must assemble before the Holy One together spiritually, as individuals and as a nation, to be examined and judged by the Majesty on High (הַגְּדֻלָּה בַּמְרוֹמִים), the lawgiver and Judge (הַמְחוֹקֵק וְשׁוֹפֵט) of us all.

The manifest Presence of Adonai: In the Targumim the sacred term that is akin to the expression of “The Word” (HaDavar) is the Hebrew word Ma’amar (מאמר), from אָמַר to “think,” “answer,” “speak.” The words Ma’amar (Hebrew), Memra (Aramaic), Logos, (Greek) and Ha-Davar refer to the manifestation of Adonai; the manifest Presence of Adonai.

Adonai Revealing Himeself: The Aramaic term Memra is applied to Adonai (599 times) in the Targum Onkelos (תרגום אונקלוס), Jerusalem Targum (ירושלים תרגום), and Targum Pseudo-Jonathan (תרגום המיוחס ליונתן). In a majority of these references (366 times) the term Memra is not only distinguished from Adonai, it refers to Adonai (YHWH) as revealing Himself.

The “Image of God”: Similarly, the famous Jewish philosopher Philo (פילון) uses the Greek term Logos (λόγος) to discuss the Memra manifestation of Adonai as a manifestation of God—Tselem HaElohim  (צֶלֶם הָאֱלֹהִים), the “Image of God.” For Philo the manifestation (rof the Holy One is principally a philosophical experience. For Philo the Logos is the very impersonal pre-existent, timeless, eternal tselem (צֶלֶם), eikon (εἰκών); the Image upon which the first Adam was made.

Melitz Echad (One Mediator): The Word, therefore, is the ideal instrument through whom Adonai created all things. For Philo The Word is an intermediary thought construction between Adonai and the world. The Word announces and interprets (exegetes) to man the will and Mind of Adonai. The Word conceptually acts as melitz echad (מליץ אחד) between Adonai and Man.

Memra is the real High Priest: To Philo the Memra, the Logos, The Word is the real High-Priest. The Word is a kind of personified Wisdom (חָכְמַת אֱלֹהִים, θεοῦ σοφίαν) that when heard, understood, and obeyed brings Divine Reality–righteousness and peace (שָׁלוֹם, εἰρήνη) to our souls. Through the melitz echad (לנו מליץ לפני האב) humanity has an advocate before Adonai.

The Divine Reality appeared in human form: These entirely Jewish theological and philosophical notions of the Memra highly correlate with the high revelation that is disclosed in the besorah (good news) of Yochanan ben Zebedyah. The variance of belief is that Yochanan ben Zebedyah believes HaDavar, Memra, the Logos is “more” than a mere manifestation of or theoretical ideal about Adonai. Yochanan boldly declares that in actuality what the Targumim and philosopher Philo envisioned theologically and philosophically actually is a Divine Reality. The HaDavar did appear in human form. The Word became flesh and dwelt (שָׁכַן), tented, lodged among us.

Adonai exists in a state of intact wholeness, perfection: The Messiah is the Memra, the Logos, the D’var Ha-Shem. He is the manifestation tselem haElohim of the Holy One. He is God cloaked in the human form of His only begotten Son; The Word become flesh. God our Father does not change. God exists in a state of intact wholeness (shalem) and perfection.

The Manifestation of Adonai: Change is in no way desired or necessary to Adona’s existence. He does, however, have a manifestation of Himself that has always been with Him. As already stated the ancient Jewish theologians call this manifestation of God the Memra and  the first century (CE) philosopher Philo called this hypothetical manifestation of God the Logos.

Wisdom Personified: King Solomon called the Memra-Wisdom; as a kind of personified wisdom—a theophany. The elder Yochanan ben Zebeyah, who knew the Messiah better than anyone including Shaul ben Benyamin, translated all of his theological and intellectual insight about the Messiah into a very simple and elegant one word revelation—HaDavar (The Word).

An Unfolding Mystery: The mystery unfolds when we ask the question: How can God create anything if He is unwilling to disturb His state of complete perfection? The answer is quite simple with God there has always been a manifestation of God. You can see the pre-existence of The Word that is cloaked in the human form of our brother Rabbeinu Yeshua ben Yosef (Suffering Messiah) in his following communication to his Father and his God; and our Father and our God:

אני נתתי להם את הכבוד שנתת לי, למען יהיו אחד כמו שאנחנו אחד. אני בהם ואתה בי כדי שישלמו להיותם אחד, למען ידע העולם כי אתה שלחתני ואהבת אותם כמו שאהבת אותי. אבי, אלה שנתתם לי רצוני שיהיו גם הם אתי באשר אני, למען יחזו בכבודי אשר נתת לי, כי אהבת אותי מלפני הוסד תבל.פ

אֲנִי נָתַתִּי לָהֶם אֶת הַכָּבוֹד שֶׁנָּתַתָּ לִי, לְמַעַן יִהְיוּ אֶחָד כְּמוֹ שֶׁאֲנַחְנוּ אֶחָד. אֲנִי בָּהֶם וְאַתָּה בִּי כְּדֵי שֶׁיֻּשְׁלְמוּ לִהְיוֹתָם אֶחָד, לְמַעַן יֵדַע הָעוֹלָם כִּי אַתָּה שְׁלַחְתַּנִי וְאָהַבְתָּ אוֹתָם כְּמוֹ שֶׁאָהַבְתָּ אוֹתִי. אָבִי, אֵלֶּה שֶׁנְּתַתָּם לִי רְצוֹנִי שֶׁיִּהְיוּ גַּם הֵם אִתִּי בַּאֲשֶׁר אֲנִי, לְמַעַן יֶחֱזוּ בִּכְבוֹדִי אֲשֶׁר נָתַתָּ לִי, כִּי אָהַבְתָּ אוֹתִי מִלִּפְנֵי הִוָּסֵד תֵּבֵל. פ

The Pre-existent Word: This insight into the revelation of the prior existence of The Word that created the form of Yeshua ben Yosef ben David our brother who actually walked among (pre-existed) our ancestors can be seen before He cloaked Himself in the human form of Yeshua. He is seen prophetically through the eyes of King Solomon; so it is written (cf. Proverbs 8):

ה’ קנני ראשית דרכו קדם מפעליו מאז׃ מעולם נסכתי מראש מקדמי־ארץ׃ באין־תהמות חוללתי באין מעינות נכבדי־מים׃ בטרם הרים הטבעו לפני גבעות חוללתי׃ עד־לא עשה ארץ וחוצות וראש עפרות תבל׃ בהכינו מים שם אני בחוקו חוג על־פני תהום׃ באמצו שחקים ממעל בעזוז עינות תהום׃ בשומו לים חקו ומים לא יעברו־פיו בחוקו מוסדי ארץ׃ ואהיה אצלו אמון ואהיה עשעים יום יום משחקת לפניו בכל־עת׃ משחקת בתבל ארצו ושעשעי את־בני אדם׃

ה’ קָ֭נָנִי רֵאשִׁ֣ית דַּרְכֹּ֑ו קֶ֖דֶם מִפְעָלָ֣יו מֵאָֽז׃ מֵעֹולָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָֽרֶץ׃ בְּאֵין־תְּהֹמֹות חֹולָלְתִּי בְּאֵין מַעְיָנֹות נִכְבַּדֵּי־מָֽיִם׃ בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעֹות חֹולָֽלְתִּי׃ עַד־לֹא עָשָׂה אֶרֶץ וְחוּצֹות וְרֹאשׁ עָפְרֹות תֵּבֵֽל׃ בַּהֲכִינֹו שָׁמַיִם שָׁם אָנִי בְּחוּקֹו חוּג עַל־פְּנֵי תְהֹֽום׃ בְּאַמְּצֹו שְׁחָקִים מִמָּעַל בַּעֲזֹוז עִינֹות תְּהֹום׃ בְּשׂוּמֹו לַיָּם חֻקֹּו וּמַיִם לֹא יַֽעַבְרוּ־פִיו בְּחוּקֹו מֹוסְדֵי אָֽרֶץ׃ וָֽאֶהְיֶה אֶצְלֹו אָמֹון וָֽאֶהְיֶה שַׁעֲשֻׁעִים יֹום יֹום מְשַׂחֶקֶת לְפָנָיו בְּכָל־עֵֽת׃ מְשַׂחֶקֶת בְּתֵבֵל אַרְצֹו וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָֽם׃

“Adonai  possessed me at the beginning of His way, the first of His works of old. I was established from eternity, from the beginning, before the earth existed. When there were no deeps, I was brought forth; when there were no springs abounding with water. Before the mountains were settled, before the hills, I was brought forth; while as yet He had not made the earth or the open fields, nor the first of the dust of the world. When He established the heavens, I was there; when He drew a circle upon the face of the deep. When He made firm the skies above, when the fountains of the deep became mighty. When He assigned to the sea its limit, so that the waters would not transgress His command, when He marked out the foundations of the earth. Then I was beside Him, like a *little child existing at the side of Him in a state of abiding trust and confidence; and I was daily His delight, playing, always before Him playing (משחקת, שחק) in the world, His earth, and having my delight in the sons of men.”

*Playing, rejoicing and more playing! The Hebrew phrase וָאֶהְיֶה אֶצְלוֹ אָמוֹן (va’ehyeh etzlo amon) can be translated as “and I was like a little child by His side” or “one brought up with Him.” The exact translation depends on how you interpret the final, highly debated word אָמוֹן (amon). If amon is derived from the root aman (אָמַן), which means “to support,” “nourish,” or “be faithful,” it can take on a passive meaning (amun). In this sense, it means “a nursling,” or “one brought up with” a parent. The verses immediately following describe Wisdom as “playing/rejoicing always before Him”, which perfectly mirrors a carefree child playing in front of its father.

How has Adonai been able to do everything He has done or ever will do without changing at all, in any way whatsoever?

Use your Common Sense: The answer is His Memra, His Logos, His Word. Our heavenly Father has a Divine Self that moves around and does things and this counterpart of God that is God does all of this without compromising in any way the perfect, complete, intact, unchanging, ineffable state of GOD. Everything that God our Father has made He has accomplished through His Memra, Logos, and Word. Nothing has been made without His Word.

“God of the Beginning”: When did God first manifest Himself through His Word in a visible form? Elohei Kedem, “God of the Beginning” first manifested (glorified) Himself in the Shekinah—-the Glory Cloud. When was the second time God manifested Himself in a visible form? When He had His Word take the form of a new sinless Adam—-our Messiah ben Yosef ben David. Therefore, the Son of Adam (Man) Yeshua is the eternal power and the wisdom of God. The Word become flesh. And as the perfect manifestation of the one true God The Word came to earth and dwelt among us in human form. In Him we can see the visible Image of the invisible God.

The Strong One came to save the weak: HaDavar took our form to deliver us from our sins and our estrangement from God. The Strong One stooped down to save the weak. He took the form of lowly man to sacrifice Himself for the sake of all of humankind. For we are too weak to save ourselves.

The heavenly Messiah: And so after He had secured our redemption, He conquered death, and ascended into heaven. So now The Word who became cloaked in the form of a man has now returned to His pre-existent form as the glorified heavenly Messiah, who moves around and does things so that the perfect, complete, intact, unchanging, ineffable state of Adonai is not compromised in anyway. In this way the heavenly Messiah ben Yosef ben David is seated at the right hand of the Father.

You believe in God: God will convince you that all of His Divinity dwells bodily in the manifestation of Himself that heavenly Messiah Yeshua ben Yosef ben David. Now that the anger of the Holy One is finally subsiding. For we unknowingly rejected God our Father and His Spirit when we rejected His Son. Now we may ask of our Father anything; even miracles. Yet we must ask without doubt. For if we do not even believe in God then how can we expect any response from Him at all? Even to attest whether or not Yeshua is the earthly and heavenly Messiah?

Now believe in His heavenly and earthly Messiah: So first believe in Adonai, then He will reveal to you that the present (glorified) heavenly Messiah is Yeshua ben Yosef ben David. Believe in Adonai first, then He will personally reveal to you that He Indwells His Messiah (Meshicho) just as He did His Glory Cloud. Ask first for the gift of faith so that you might receive insight from Ruach Ha-Chokmah, the Spirit of Wisdom, and then shed your ignorance and become rich in the knowledge of God.

Messiah ben Yosef ben David: The Suffering Messiah Yeshua ben Yosef is the Divine revelation of Adonai. He is the visible manifestation of the Power (gevurah-הַגְּבוּרָה) and the Wisdom  (chokmah-חָכְמַת) of God. He is the visible revelation and image of the invisible God (צֶלֶם שֶׁל הָאֱלֹהִים הַבִּלְתִּי נִרְאֶה); the image of the God not seen.

.הַמָשִׁיחַ, שֶׁהוּא גְּבוּרַת אֱלֹהִים וְחָכְמַת אֱלֹהִים

The Messiah is the Power of God and the Wisdom of God.

The Word was Elohim: From the very beginning of the Sefer of Yochanan we see that the Messiah is The Word (HaDavar): The Word (הַדָּבָר) was (הָיָה) with Ha-Elohim (הָאֱלֹהִים), and the Word (הַדָּבָר) was (הָיָה) Elohim (אֱלֹהִים). He was in the beginning with Ha-Elohim (הָאֱלֹהִים).”

Introduction of Ha-Shofet, the Presiding Judge:

The Judge: In this accounting of the Proceedings of the *Heavenly Court (פעולות של בית המשפט השמימי) it is Ben Elyon (בֵּן עליון) , Son of the Highest, who is introduced (on behalf of Adonai) as presiding  Judge of the Universe. He is The Word cloaked in human form. The court introduces the Messiah as the one who holds jurisdictional authority over the entire universe.

Sovereign Ruler: This is so because He is the source and sustainer of all life. He is the Life and the Light of the World (אור העולם-or ha’olam). Thus the Messiah ben Yosef ben David is introduced as being the Sovereign Ruler, as well as Judge, over everyone and everything. His rule extends over the domain of darkness, as well as light. He overcomes and subdues the powers of darkness and it is impossible for the powers of darkness to overcome Him.

*Rosh Hashanah & Yom Kippur: Beit Din shel Ma’alah (בית דין של מעלה ), the Heavenly Court is the celestial tribunal where God, flanked by angels, judges the actions of individuals and the world; therefore, human choices and world events. Unlike earthly courts, it examines a person’s entire life—both their good and bad deeds. On Rosh Hashanah and Yom Kipper the court reviews the deeds of all humankind.

Calling forth the first witnesses, the Prophets:

אִישׁ הָיָה שָׁלוּחַ מֵאֵת אֱלֹהִים וּשְׁמוֹ יוֹחָנָן. הוּא בָּא לְעֵדוּת, לְהָעִיד עַל הָאוֹר כְּדֵי שֶׁעַל־פִּיו יַאֲמִינוּ הַכֹּל. הוּא לֹא הָיָה הָאוֹר; הוּא בָּא לְהָעִיד עַל הָאוֹר. הָאוֹר הָאֲמִתִּי, הַמֵּאִיר לְכָל אָדָם, בָּא אֶל הָעוֹלָם.  בָּעוֹלָם הָיָה וְעַל־יָדָיו נִהְיָה הָעוֹלָם, וְהָעוֹלָם לֹא הִכִּירוֹ. הוּא בָּא אֶל שֶׁלּוֹ וְאֵלֶּה אֲשֶׁר לוֹ לֹא קִבְּלוּ אוֹתוֹ. אֲבָל לְאֵלֶּה אֲשֶׁר קִבְּלוּ אוֹתוֹ, הַמַּאֲמִינִים בִּשְׁמוֹ, נָתַן תֹּקֶף לִהְיוֹת בָּנִים לֵאלֹהִים. לֹא מִדָּם וְלֹא מֵחֵפֶץ הַבָּשָׂר נוֹלְדוּ, אַף לֹא מֵחֵפֶץ גֶּבֶר, כִּי אִם מֵאֱלֹהִים.פ

Prophet Yochanan ben Zecharyah ben Aaron: There came a man sent from Elohim, whose name was Yochanan (יוֹחָנָן). He came as a witness, to testify about the Light (הָאוֹר), so that all might believe through him. He was not the Light, but he came to testify about the Light. There was the true Light (הָאוֹר הָאֲמִתִּי) which, coming into the world, enlightens every human. He was in the world, and the world was made through him, and the world did not know him. He came to his own [Yehudim], and those who were his own did not receive him. But as many as received him [remnant of Israel], to them he gave the right to become children of Elohim, even to those who believe in his name, who were born [from above], not of blood nor of the will of the flesh nor of the will of man, but from Elohim.

Privileged observers of the Heavenly Court: Throughout the entire Habsora hakedosha kefi Yochan in the testimony of the heavenly Messiah ben Yosef ben David we are afforded the distinct privilege of observing what are some of the actual Proceedings of the Heavenly Court.

Summoned as “Witnesses”:  In these Proceedings of the Heavenly Court we see that those of us who are reading, studying, and meditating on this account are also witnesses (participants). We have been summoned to witness the heavenly session’s examination of the evidence surrounding the Testimony of Messiah. We are also summoned to be witnesses to the court’s vindication of those who have put their trust in the Messiah and the court’s findings of judgment against those who have rejected the besorat (good news message) of the Beloved Son, the heavenly Messiah ben Yosef ben David.

Calling forth the First Witness: The Heavenly Court appears to function much like any normal court process with eyewitness accounts, evidentiary presentations (exhibits), cross-examinations and persuasive arguments being used throughout the court proceedings. The first witnesses called in these legal proceedings (בית דין של מעלה) are the prophets.

The Prophets Testify as One Voice: The prophets bear witness to the Messiah. They speak as one voice. Moses and the prophets rely on their first century (CE) counterpart, the prophet Yochanan ben Zecharyah ben Aaron (יוֹחָנָן בֵּן זְכַרְיָה  בֵּן אַהֲרוֹן), the (first) *Elijah to come, to be their principal spokesperson.

Yochanan speaks on behalf of the Prophets: Yochanan was a priest of the line of Aaron; as well as a prophet of El-Elyon (נָבִיא אֵל עֶלְיוֹן). Aaron (אַהֲרוֹן) means “Light-bringer.” Yochanan was the priestly forerunner of Mashiach Adonai, the “Light of the World” (אוֹר הָעוֹלָם-Or Ha’Olam). He is the first of two prophets who are the “Elijah to come.” There is another prophet like Elijah who is yet to come. The second and last Elijah to come will appear to us just before the Messiah ben David (Conquering Messiah) returns to Israel from heaven.

Prophet of the Fulfillment of the Covenants:  Yochanan, means “Adonai is Gracious” (ה’ חנן). When you join together the meanings of the names of the prophet’s father Zecharyah (זְכַרְיָה) and mother Elisheva (אֱלִישֶׁבַע), you get the prophetic outcome: Adonai Elohim Remembered His Oath and brought Grace into effect (אדוני אלוהים זכר את שבועתו והוציא לפועל את חנן). This means that the birth of Yochanan was not just a random event, but the moment God enacted His divine mercy and favor in fulfillment of the the covenants He had previously sworn to uphold

Adonai’s Saving work by His own Hand: The testimony Yochanan ben Zecharyah is living proof Adonai Eloheinu sent the Messiah to Israel to fulfill His promise to act favorably, graciously, mercifully (חנן) toward Israel; and through Israel—-to all humankind. In holy love Adonai our Father preordained that He would deliver humankind from sin unto perfect righteousness through His saving work that would be manifested through His sending His Spirit (HaDavar) into the womb of the (virgin) Jewess Miryam bat David (מִרְיָם בַּת דָּוִד), so that He might take the form of the Messiah ben HaElohim and ben HaAdam. In this way—through His Son—Adonai could provide a Savior to all humankind, HaMoshia l’chol Adam.

Order of Malki-Tzedek: Adonai could not become our Savior by visibly manifesting Himself in an angelic form. Our Father Adonai could provide us salvation only by His Spirit indwelling the human form of ben Ha’adam (בֶּן־הָאָדָם). For it is revealed in the Torah that the performance of the sacrifice of our atonement must be accomplished only by a human; not by an angel. Therefore, it is written of the Messiah that he is forever both our Great High Priest (הכהן הגדול שלנו) and our Korban Pesach (קרבן פסח שלנו), “Adonai has sworn and will not change His mind, ‘You are a priest forever according to the order of Malki-Tzedek (מַלְכִּי־צֶֽדֶק).’”

Deliverance from Judgment: The Prophet Yochanan ben Zecharyah eloquently speaks for all the prophets when he proclaims that the heavenly Father graciously sent the heavenly Messiah to earth to be the visible manifestation of His Life and Light for the benefit of all humankind. In this way Adonai is able to offer AmIsrael and all the people of the world deliverance from judgment—for all who believe. The word “belief” (אֱמוּנָה-emunah) used here and elsewhere in the court narrative, requires acknowledgment that salvation only comes through affirming the truthfulness of all of Adonai’s words that are voiced through His holy servants the prophets and His Messiah whom He has sent to be His Salvation for us.

The Prophets: We are all sinners in need of a “Savior”:

The prophets testify that “no one” except the Messiah ben Yosef is righteous or upright in Adonai’s sight. There is no one righteous, not even one; only the Messiah of God. The most notable prophetic laments regarding this total absence of righteousness are those of: Michah, Jeremiah, and Isaiah.

אַ֣לְלַי לִ֗י כִּ֤י הָיִ֨יתִי֙ כְּאָסְפֵּי־קַ֔יִץ כְּעֹלְלֹ֖ת בָּצִ֑יר אֵין־אֶשְׁכּ֣וֹל לֶאֱכ֔וֹל בִּכּוּרָ֖ה אִוְּתָ֥ה נַפְשִֽׁי׃ אָבַ֤ד חָסִיד֙ מִן־הָאָ֔רֶץ וְיָשָׁ֥ר בָּאָדָ֖ם אָ֑יִן כֻּלָּם֙ לְדָמִ֣ים יֶאֱרֹ֔בוּ אִ֥ישׁ אֶת־אָחִ֖יהוּ יָצ֥וּדוּ חֵֽרֶם׃

Prophet Micah: The prophet Micah uses the metaphor of a harvested vineyard to describe how empty the land is of good people:

“Woe is me! For I have become like the last of the summer fruit, like the gleanings of the vintage; there is no cluster to eat, no early fig that I crave. The faithful have vanished from the land; there is no upright person left among men. They all lie in wait for blood; each hunts his brother with a net.”

עַל־זֹאת֙ אֶסְפְּדָ֣ה וְאֵילִ֔ילָה אֵילְכָ֥ה (שילל) שׁוֹלָ֖ל וְעָר֑וֹם אֶעֱשֶׂ֤ה מִסְפֵּד֙ כַּתַּנִּ֔ים וְאֵ֖בֶל כִּבְנ֥וֹת יַעֲנָֽה׃ כִּ֥י אֲנוּשָׁ֖ה מַכּוֹתֶ֑יהָ כִּי־בָ֨אָה֙ עַד־יְהוּדָ֔ה נָגַ֛ע עַד־שַׁ֥עַר עַמִּ֖י עַד־יְרוּשָׁלִָֽם׃

Deep Physical Anguish: When Micah witnessed the systemic idolatry, rebellion, and incoming judgment facing the northern kingdom (Israel/Samaria) and spreading to the southern kingdom (Judah/Jerusalem), he fell into a state of public grief:

“For this I will wail and howl; I will go stripped and naked; I will make a wailing like the jackals and a mourning like the ostriches. For her wounds are incurable; for the blow has reached Judah, it has touched the gate of my people, even Jerusalem.”

Barefoot and Naked: In ancient Israel, stripping down to a basic loincloth and going barefoot was a public demonstration of absolute humiliation and captive-like mourning. Comparing his cries to jackals and owls captures the desolate, high-pitched screeching of absolute despair.

All are Faithless and Ungodly: Micah offers a famous, sorrowful lament directly targeting the total breakdown of morality and absolute ungodliness within the society: “The *chasid (חָסִיד) has perished from the land, and there is no one upright among mankind.” He goes on to detail the exact “godless” traits breaking his heart:

*Loss of a Moral Anchor: A chasid is not just someone who follows rules, but someone characterized by chesed, loving-kindness, loyalty, and covenantal faithfulness. A chasid possesses traits of loyalty and “faithful” kindness. They practice active goodness, mercy, and devotion toward both Adonai and their fellow human beings. They are upright and honest. Micah pairs the chasid with the yashar (וְיָשָׁר בָּאָדָם אָיִן), meaning an “upright” or “hones”t person.

Avad Chesid: With no chasid in the land, “the godly, pious, or faithful person has perished” (אָבַ֤ד חָסִיד֙). In his absence the land of Israel becomes morally desolate. Micah compares looking for a good person in Israel to a hungry man searching a vineyard after the harvest has already been cleared away—there is nothing left to sustain the soul.

Institutional Corruption: When the chasid perishes, the prophet explains what rushes in to fill the vacuum: “The rulers and judges demand bribes, and the powerful dictate evil desires..”

Total Mistrust: Society decays to the point where people cannot trust their closest friends, neighbors, or even their own family members. The Israeli society had become so deceptive that Micah warned neighbors not to trust neighbors, and noted that a person’s enemies were members of their own household. Micah’s grief serves as an example of a prophet who did not celebrate the doom of a decadent Israel, but instead wept in solidarity over the spiritual ruin of his people.

שׁוֹטְט֞וּ בְּחוּצ֣וֹת יְרוּשָׁלִַ֗ם וּרְאוּ־נָ֤א וּדְעוּ֙ וּבַקְשׁ֣וּ בִרְחוֹבוֹתֶ֔יהָ אִם־תִּמְצְא֣וּ אִ֔ישׁ אִם־יֵ֛שׁ עֹשֶׂ֥ה מִשְׁפָּ֖ט מְבַקֵּ֣שׁ אֱמוּנָ֑ה וְאֶסְלַ֖ח לָֽהּ׃

Prophet Jeremiah: Adonai Himself challenges the prophet Jeremiah to search the streets of Jerusalem to see if a single righteous person can be found to spare the city from judgment:

“They wandered through the streets of Jerusalem and looked around, and asked in its streets if they could find anyone, if there was anyone who would do justice and ask for forgiveness.”

All have Rebelled: Jeremiah searched every economic and social stratum; he searched both the poor (thinking they were just uneducated) and the powerful leaders, but found absolutely that there was not even one person who would do justice. Everyone had completely broken faith with Adonai. He laments that absolutely everyone has stubbornly rebelled. Everyone had completely broken faith with God.

אֵין־קֹרֵ֣א בְצֶ֔דֶק וְאֵ֥ין נִשְׁפָּ֖ט בֶּאֱמוּנָ֑ה בָּט֤וֹחַ עַל־תֹּ֨הוּ֙ וְדַבֶּר־שָׁ֔וְא הָר֥וֹ עָמָ֖ל וְהוֹלֵ֥יד אָֽוֶן׃

Prophet Isaiah: These words of Isaiah mean that the people of Israel have completely abandoned truth, fairness, and integrity—especially in courts and public disputes—replacing them with deceit, empty arguments, and moral corruption. The prophet details an Israeli society completely devoid of justice and integrity:

“No one enters suit justly; no one goes to law honestly; they rely on empty pleas, they speak lies, they conceive mischief and give birth to iniquity.”

Reliance on Deception: No one brings a legal case or pursues a dispute with a fair, truthful, or righteous motive. People use worthless, empty arguments and outright lies to manipulate outcomes rather than seeking the truth. This dishonest, deceptive life-style results in ever-increasing levels of wickedness and estrangement from God. The passage explains that Adonai is able to save, but human sin and injustice act like a wall that separates the people of Israel from Him.

A Corporate Lament: This corporate lament from Isaiah 64:6 is a profound confession of collective sin, ritual defilement, and moral bankruptcy spoken by the prophet on behalf of the nation of Israel.

“We have all become like one who is unclean, and all our righteous deeds are like a polluted garment.”

Ritual Uncleanness: In the ancient Israelite context, “unclean” (tameh) and “polluted garment” or “filthy rags” (beged iddim) carried specific ritual meanings under the Mosaic Law. To be unclean meant a person was disqualified from entering the temple, approaching God, or participating in the community’s worship.

“Polluted Garment”: The Hebrew phrase refers specifically to cloths used during menstruation. In the Torah touching such a garment rendered a person ritually defiled. By using these terms, Isaiah’s lament confesses that the spiritual state of the people of Israel is completely contaminated. They cannot simply “wash up” or try harder; they are fundamentally separated from Adona’s holiness.

Dead Hearts, Dead Works: Isaiah does not say “our sins are like filthy rags,” but rather “all our righteous deeds are like a polluted garment.” Because the hearts of the people were corrupt, even the “good things” they did were stained by bad motives, pride, and hypocrisy. The people of Israel were still practicing their religion—offering sacrifices, fasting, and performing external rituals. However, their hearts were full of rebellion, injustice, and idolatry. Instead of pleasing Adonai, their outward religious displays were an offense to Him; functioning like a disgusting dirty, unclean cloth.

וְאֵין־קוֹרֵ֣א בְשִׁמְךָ֔ מִתְעוֹרֵ֖ר לְהַחֲזִ֣יק בָּ֑ךְ כִּֽי־הִסְתַּ֤רְתָּ פָנֶ֨יךָ֙ מִמֶּ֔נּוּ וַתְּמוּגֵ֖נוּ בְּיַד־עֲוֺנֵֽנוּ׃

“And there is no one who calls on your name from the beginning to take refuge in you, because you have hidden your face from us and have covered us with the hand of our enemies.”

Isaiah’s Corporate Confession: Isaiah’s corporate confession is that because the hearts of the people of Israel and for that matter all humankind are corrupt we can never save or cleanse ourselves through our own dead works; defiled religious or moral efforts. He establishes a desperate need for Adonai’s intervention, preparing the groundwork for the spiritual Solution: For God unilaterally to step in and provide a permanent righteousness that the people of Israel and the world could never achieve on their own.

The Prophets: Shifting to the “Solution”:

Refocus to Faith in the Grace of Adonai: The prophets managed the impossibility of earning right standing with God by re-centering salvation on faith in Adonai’s promises rather than flawless legal performance.

Dismantling the Illusion of Self-Reliance: To refocus on faith in the Grace of Adonai the prophets had to first dismantle the illusion of the people of Israel that they were already righteous. They did this by condemning hollow ritualism (Isaiah 1:11-17); and proving that external religious obedience was only hiding (masking) deep internal corruption.

The “Just shall live by Faith”: During a time of impending national destruction, the prophet Habakkuk provided a foundational pivot: “The righteous shall live by his faith” (Habakkuk 2:4). The prophets managed the problem of our imperfections not by lowering God’s standards or pretending people were good, but by prophesying a future era of grace where God would provide the very righteousness He demanded.

Appealing to Adonai’s Covenant Love: Rather than leaving the people to perish under the “covenant curses” of their own lawbreaking, the prophets continually begged the people to return to God’s character, which was fundamentally anchored in chesed (steadfast love) and a willingness to forgive.

“The Solution”:

Refocused from Perfection to Repentance: Since Adonai revealed that human perfection was impossible for AmIsrael, the prophets redefined what it meant to walk rightly with God. They fiercely attacked hypocritical ritualism (sacrifices performed without a change of heart). Instead, they demanded inner repentance, justice, and humility. As Micah 6:8 famously summarized: “What does Adonai require of you? To act justly and to love mercy and to walk humbly with your God.” The prophets assured the people that while they were unrighteous, a broken and contrite heart would find God’s pardon.

New Covenant and Spiritual Transformation: The prophets recognized that human beings could not fix their own unrighteous nature through the written Torah alone. Therefore, they managed the problem by pointing to a future day when Adonai would change human nature from the “Inside-out.”

Changed from the “Inside-out”: Jeremiah foretold a New Covenant where God would write His Torah directly on people’s hearts (Jeremiah 31:31-34). Adonai putting His Spirit “inside-us.” Ezekiel prophesied that God would remove our human “hearts of stone” and replace them with “hearts of flesh,” putting His own Spirit (the real Living Oral Torah) inside us to enable righteous living (Ezekiel 36:26-27).

“Righteous Branch” (The Messiah): When Jeremiah (5:1) revealed that a thorough search of Jerusalem could not produce even one righteous person, the ultimate solution was the promise of a Substitute. The prophets began pointing to a future Messiah ben Yosef ben David who would possess perfect righteousness and extend it to others.

Suffering Servant (Messiah ben Yosef): Isaiah spoke of the Suffering Servant who would “justify many, and he will bear their iniquities” (Isaiah 53:11).

The Conquering King (Messiah ben David): Jeremiah explicitly named this coming messianic king “The Lord Our Righteousness” (Jeremiah 23:5-6). Through these methods, the prophets pivoted Israel’s hope away from self-reliance and toward a patient faith in God’s incoming plan of deliverance through His Messiah (Anointed One).

Messiah sees Adonai and is revealing Him to us:

הַדָּבָר נִהְיָה בָּשָׂר וְשָׁכַן בְּתוֹכֵנוּ; וַאֲנַחְנוּ רָאִינוּ אֶת כְּבוֹדוֹ, כְּבוֹד בֵּן יָחִיד מִלִּפְנֵי אָבִיו, מָלֵא חֶסֶד וֶאֱמֶת. יוֹחָנָן הֵעִיד עָלָיו וְקָרָא בְּאָמְרוֹ: זֶה הוּא שֶׁאָמַרְתִּי עָלָיו, הַבָּא אַחֲרַי הוּא כְּבָר לְפָנַי, כִּי קֹדֶם לִי הָיָה. הֵן מִמְּלוֹאוֹ כֻּלָּנוּ קִבַּלְנוּ, וְחֶסֶד עַל חֶסֶד; כִּי הַתּוֹרָה נִתְּנָה עַל־יְדֵי מֹשֶׁה, וְהַחֶסֶד וְהָאֱמֶת בָּאוּ דֶּרֶךְ יֵשׁוּעַ הַמָּשִׁיחַ. אֶת הָאֱלֹהִים לֹא רָאָה אִישׁ מֵעוֹלָם; הַבֵּן הַיָּחִיד, הַנִּמְצָא בְּחֵיק הָאָב, הוּא אֲשֶׁר הוֹדִיעוֹ.פ

Chesed upon Chesed: And The Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth (מָלֵא חֶסֶד וֶאֱמֶת). Yochanan testified about Him and cried out, saying, “This was he of whom I said, he who comes after me has a higher rank than I, for he existed before me.” For of his fullness we have all received chesed upon chesed. For the Torah was given through Moshe; grace, loving-kindness, mercy, favor, and truth are realized through the Messiah Yeshua.  No one has seen HaElohim at any time; the only begotten who is in the bosom of the Father, he has explained him.”

“Hu HaReshit”: He existed at the beginning. Hu HaReshit (הוּא הָרֵאשִׁית), “He is the Beginning.” The spokesperson for the prophets, the Prophet Yochanan ben Zecharyah ben Aaron and the spokesperson for the shlichim, the Shaliach Yochanan ben Zebedyah both bear witness to the pre-existence of the Messiah.

“In the Beginning”: In Hebrew, the very first word of the Scriptures is Bereshit (בְּרֵאשִׁית) — “In the beginning.” By calling the Messiah HaReshit (The Beginning), it signifies that he did not come into existence at his human birth; he already existed before time and creation began.

The Source of All Things: Makor ha-kol) (מקור הכל), the “Source of all things.”In Hebrew, this means the heavenly Messiah ben Yosef ben David is not just a chronological start, but the originator and blueprint of everything. This includes he is the Source of the new beginning, the resurrection of the dead. In the Shaliach Shaul ben Benyamin’s writings he writes that the Messiah Yeshua ben Yosef is “the beginning, the firstborn from the dead” 

“Becheik HaAv”: The Messiah alone exists Becheik HaAv (בְּחֵיק הָאָב), “in the bosom of the Father.This describes absolute intimacy, shared essence, and unique authority. To be in someone’s “bosom” (the chest/heart area) means to be held in the closest possible embrace. It implies a perfect, eternal bond of love between the Father and the heavenly Messiah ben Yosef ben David.

The Ultimate Revealer: He is the one who makes God known (הוּא אֲשֶׁר הוֹדִיעוֹ). This phrase directly translates the Hebrew framework behind John 1:18: “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.” Because the Messiah resides in the deepest, most intimate place with Adonai, he is the only one who can truly reveal God’s heart, mind, and character to humanity.

Secure Place of Secrets: In ancient Near Eastern culture, the one who sat in the “bosom” at a banquet was the trusted confidant who heard the master’s secrets. The Messiah alone possesses the full counsel of Adonai. These phrases declare that the Messiah is both transcendent (existing before time as HaReshit) and deeply relational (existing in perfect union with God as Becheik HaAv). He is the bridge (ladder) between the infinite Creator and creation.

Moses himself, along with Elijah (1, 2) and all of the prophets of Israel, testify that the Messiah who is the True Light has already visited the earth in human form and that a genuine and comprehensive understanding of the will of Adonai regarding the Messiah has already been amply imparted to us through all of the prophets; the last prophet of whom was Yochanan ben Zecharyah ben Aaron (בֵּן אַהֲרוֹן-Son of the Light-bringer).

Brief Commentary on Moses, the Drawn Out One:

.כִּי הַתּוֹרָה נְתוּנָה בְּיַד־מֹשֶׁה

    “For the Torah (הַתּוֹרָה) was given through Moshe.”

The name Moses means “Drawn Out” (Moshe-מֹשֶׁה) in Hebrew and “Son” in Egyptian. Moses was the Son drawn out of the World (Egypt, Mitzraim-מִצְרַיִם) when he miraculously survived the Pharaoh’s edict ordering him to be thrown into the Nile River. The Nile River was considered by the Egyptians to be the source of all life. According to Pharaoh’s Edict of Death, Moses was to be drowned to death (by age two) in the (anti) life of the World (the Nile of Egypt).

Instead Adonai drew out His servant Moses who is a type of the Messiah. The Nile speaks of the World’s anti-torah, false beliefs, convictions, and values that bring only death by drowning (immersion) in the lies of the evil one. The deliverance of the drawn out Son was accomplished through a floating ark made out of reeds that lifted him up out of the deadly waters below.

The “Ark of Moses” is a type of the Word of Adonai (the reeds of the Nile are used to make parchments for writing; i.e. the parchment of the Torah). Therefore, Adonai delivers and sustains His people through His Scriptures. The Son in the “ark” who is prophetically in view here is the promised Deliverer to come, the Messiah who fulfills all of the Torah of Adonai.

The Messiah delivers His people (Israel) through the power of His Life and His Word. The Messiah’s Living Torah is drawing out from the world a people for His Name. One day soon all the followers of Yeshua (past and present) will hear the Shofar of Adonai’s Voice (the Messiah), then the righteous dead will gloriously be resurrected and we who are alive will be immediately translated, transformed and lifted up, out of this world into heaven; as were Enoch and Elijah.

Adonai’s ark of reeds (His Word) delivered Moses from death:

The Life of the Messiah (symbolized in the Ark) is what delivered Moses from the Edict of Death. Moses did not deliver himself. The Messiah’s besorah of Adonai’s Grace is not a replacement of the Torah. It is the vehicle through which all of the Torah of Adonai is “fulfilled.” The good news Message of the Life of the Messiah is an Edict of Life. It delivers to all who believe the right to be called the “sons and daughters” of the heavenly Father and the gift of eternal life. The Messiah’s Living Torah (that is engraved in our hearts by the Holy Spirit) is an Ark of Salvation to all who believe. His Living Torah (the Indwelling Presence of the Holy Spirit) imparts to all who believe the fullness of Adonai’s grace (chesed) and truth (emet). The Torah of Moses exposes the unrighteousness of all men in order to prove the necessity for all to believe the Messiah. For Ha-Mashiach Yeshua is the Savior of all Men (HaMoshia l’chol Adam) and the Savior of the world (Moshia HaOlam).

Moses’ brilliant Ministry:

Moses’ ministry brilliantly convicts us of sin. All of us must confess we have sinned; we are all guilty of breaking the commandments of the Holy One. Moses’ ministry convicts us all. Yet his ministry saves no one. The wise Talmid (talmid chacham-תלמיד חכם) who the Messiah loves testifies to us of the extraordinary uniqueness of the Messiah. No one has ever perceived the full reality of the Father (“seen Adonai”) at any time. Not even Moses has seen the Spirit of the Father (רוּחַ הָאָב-Ruach HaAv) in the way that the Messiah has. Only the Beloved Son fully knows the Father (הָאָב-HaAv). The Beloved Son pre-exists creation. As the only one born out of eternity into creation the Messiah shares equally in the mutual love, intimacy and omniscient knowledge that is exclusively enjoyed only in the “Bosom of the Father” (חֵיק הָאָב). Therefore, Messiah is able to communicate, declare (exegete) who our Father Adonai is to a degree no prophet ever could because He alone is the place (הַמָּקֹום-hamakom) where the Holy One tents; where He dwells in the human form of the Messiah.

Calling forth the second witnesses, the Shlichim:

The second witnesses called in these legal proceedings are the shlichim (sent ones). Like the prophets of Israel the shlichim of Israel bear witness to the M’shiach Adonai. Together these emissaries (שָׁלַחִים) of the Messiah speak as one voice. In like manner to the prophets the shlichim have a spokesperson, the shaliach (שָׁלִיחַ) Yochanan ben Zebedyah. The full name of Yochanan ben Zebedyah (יוֹחָנָן בֵּן זַבְדַּי) means: “Endowment of the Grace of Adonai.” Mysteriously, however, nowhere throughout the entire Besorah of Yochanan does he use his  personal name. Rather, the only name that this Spokesperson of the *Shlichim will identify himself by is the name of Yeshua. Throughout his besorah he will only identify himself as the disciple (תַּלְמִיד-talmid) that Yeshua loved (אָהוּב עַל יֵשׁוּעַ). This self-identification of the (unnamed) Talmid solely by the name of his master, our Rabbi Yeshua (ישוע רבנו)—-is very important. This manner of self-identity discloses to us that a profound transformation had occurred in the lives of the shlichim and of all of the remnant of Israel—-in faith they had joined themselves to Adonai by accepting the new name He had given them—-the name of Yeshua (1, 2, 3, 4, 5). For these reasons this privileged remnant of Israel is described later as being the “bride of Messiah” (kallat Ha-Mashiach).

*Shaliach: This means “emissary,” “messenger,” or “sent” one. In ancient Jewish law, a shaliach was a fully authorized proxy, empowered as if he were the person himself. The applicable legal principle being: “a person’s shaliach (agent) is as the person himself.”

The Shaliach’s (sent one’s) new identity is derived from Messiah’s Name:

Exchanging old identity for a new one: Therefore, the wise Talmid (התלמיד החכם) whom the Messiah loves has exchanged his old identity for a new one. His new identity is derived from the Messiah’s name. He is now about the business of daily being lead by the Spirit of truth, who is the one who has instructed us to follow the Messiah by hearing,understanding, and obeying His word (1, 2, 3).

הַדְרִיכֵנִי בַאֲמִתֶּךָ וְֽלַמְּדֵנִי כִּֽי־אַתָּה אֱלֹהֵי יִשְׁעִי אֹותְךָ קִוִּיתִי כָּל־הַיֹּֽום׃

Lead me in Your truth (בַאֲמִתֶּךָ) and teach me, for You are the Elohei Yishee (God of My Salvation-אֱלֹהֵי יִשְׁעִי); for You I wait all the day.

Messiah in Rosh Hashanah & Yom Teruah Chapter 18 >>