1. Day 7 of 7 Days (Part 1)—“There was a Wedding”
2. What happend to Days 5-6? Why is Day 7 called the “Third Day?”
3. Introduction of Messiah, the Bridegroom (Chatan) of Israel
4. Final Judgment Decree of Adonai HaShofet
5. The virtue of Adonai dictates how “His Power” is used
6. Grounded in Abraham’s mitzvah of Hachnasat Orchim
7. The Father of All is Good to All!

Day 7 of 7 Days (Part 1)—“There was a Wedding”:

בַּיּוֹם הַשְּׁלִישִׁי הָיְתָה חֲתֻנָּה בְּקָנָה אֲשֶׁר בַּגָּלִיל. אִמּוֹ שֶׁל יֵשׁוּעַ הָיְתָה שָׁם, וְגַם יֵשׁוּעַ וְתַלְמִידָיו הֻזְמְנוּ לַחֲתֻנָּה. כְּשֶׁחָסַר לָהֶם יַיִן אָמְרָה אֵם יֵשׁוּעַ אֵלָיו: אֵין לָהֶם יַיִן. אָמַר לָהּ יֵשׁוּעַ: מַה לִּי וָלָךְ, אִשָּׁה? עוֹד לֹא הִגִּיעָה שְׁעָתִי. אָמְרָה אִמּוֹ לַמְשָׁרְתִים: כָּל מַה שֶּׁיֹּאמַר לָכֶם עֲשׂוּ. שִׁשָּׁה כַּדֵּי אֶבֶן הָיוּ עֲרוּכִים שָׁם, כְּמִנְהַג הַיְּהוּדִים לְטָהֳרָתָם, וְכָל אֶחָד הֵכִיל כִּשְׁמוֹנִים עַד מֵאָה וְעֶשְׂרִים לִיטֶר. אָמַר לָהֶם יֵשׁוּעַ: מַלְּאוּ אֶת הַכַּדִּים מַיִם, וְהֵם מִלְּאוּ אוֹתָם עַד לְמַעְלָה. אָמַר לָהֶם: שַׁאֲבוּ עַכְשָׁו וְהָבִיאוּ אֶל רֹאשׁ הַמְּסִבָּה. הֵם שָׁאֲבוּ וְהֵבִיאוּ אֵלָיו. טָעַם רֹאשׁ הַמְּסִבָּה אֶת הַמַּיִם שֶׁנֶּהֶפְכוּ לְיַיִן וְלֹא יָדַע מֵאַיִן הוּא, אֶלָּא שֶׁהַמְשָׁרְתִים אֲשֶׁר שָׁאֲבוּ אֶת הַמַּיִם יָדְעוּ. קָרָא רֹאשׁ הַמְּסִבָּה אֶת הֶחָתָן וְאָמַר לוֹ: כָּל אָדָם מַגִּישׁ תְּחִלָּה אֶת הַיַּיִן הַטּוֹב וְכַאֲשֶׁר הָאֲנָשִׁים מְבֻסָּמִים יַגִּישׁ אֶת הַטּוֹב־פָּחוֹת, אֲבָל אַתָּה שָׁמַרְתָּ אֶת הַיַּיִן הַטּוֹב עַד עַכְשָׁו. זֹאת תְּחִלַּת הָאוֹתוֹת שֶׁל יֵשׁוּעַ. הוּא עָשָׂה זֹאת בְּקָנָה שֶׁבַּגָּלִיל. אָז הֶרְאָה אֶת כְּבוֹדוֹ וְתַלְמִידָיו הֶאֱמִינוּ בּוֹ.פ

[Day 7/ of 7] On the third day there was a wedding in Kana (Cana) which is in the Galil (Galilee), and Yeshua’s mother (Miryam) was there. Yeshua and his talmidim (students, disciples) were also among those invited to the wedding. When the wine ran out, the mother of Yeshua said to him, “They have no wine.” Yeshua said to her, “What do I have to do with you, woman? My *time (hour) has still not come.” His mother said to the servers, “Do whatever he says to you.” Six stone pitchers (waterpots) were prepared according to the ordinance of the Yehudim for their purification. Each of them was able to hold two or three batim (20 or 30 gallons). Yeshua said to them, “Fill the pitchers (waterpots) with water,” and they filled them to the top. He said, “Now draw some and take it to the master of the (wedding) banquet,” and they took it. The leader of the banquet tasted the water, which had turned into wine, not knowing where it was from. But his servers who had drawn the water knew. The leader of the banquet called to ha-chatan (החתן- the groom), and said to him, “Everyone gives out the good wine first, and after they have drunk to overflowing (their fill), he gives them the bad (poorer wine). But you have hidden the good wine until now!” This was the first of the **signs that Yeshua did in Kana, which is in the land of the Galil. He revealed his glory, and his talmidim believed in him.

*”My hour/time (הִגִּיעָה שְׁעָתָהּ –  2 & 1) has not arrived (עוֹד לֹא הִגִּיעָה שְׁעָתִי).

**A Hebrew sign (אוֹת-ot) is a unique kind of miracle (נֵס) and wonder (פֶּלֶא). It is a coded communication, a special message. There are seven special coded messages that are embedded in the 50 recorded miracles of the Messiah ben Yosef (cf. 1, 2, 3, 4, 5, 6, 7). These recorded 7 signs and 50 miracles are only a small providential sample of the innumerable number of signs, wonders, and miracles that the Messiah performed. As it is written (Yochanan 21:25):

יש עוד מעשים רבים אחרים שעשה ישוע, ואלו נכתבו במפרט חושבני שהעולם עצמו לא היה יכול להכיל את הספרים הנכתבים.פ

“There are many other things that Yeshua [ben Yosef ben David] did; and if they were written down in detail, I suppose that the world itself could not contain the books.”

What happend to Days 5-6? Why is Day 7 called the “Third Day?”

The 7 Day Timeline: The Good News Message of the sheliach (sent one, apostle) Yochanan ben Zebedyah carefully marks time using the phrase “the next day” to establish a literal week of ministry at the very beginning of Messiah ben Yosef’s (Yeshua’s) public life. Day 1: The prophet Yochanan ben Zecharyah the Immerser gives his initial testimony. Day 2: “The next day” – Yochanan the Immerser sees Yeshua ben Yosef and says, “Behold, the Lamb of God.” Day 3: “The next day” – Yochanan the Immerser stands with two talmidim (Andrew-Adam and an unnamed companion), who begin at the tenth hour (4 o’clock) to follow the Messiah ben Yosef. Day 4: “The next day” – Messiah (Yeshua) ben Yosef goes to Galilee, finds Philip, and Philip brings Nathanael. Days 5 & 6: The Travel Days. The sheliach Yochanan mentions Rabbi Yeshua decided to leave for Galilee. A journey of walking roughly 70 to 80 miles from the wilderness area near the Jordan River (where the prophet was immersing people) up to Kana (Cana} in Galilee took a minimum of two to three days. Day 7: The Wedding at Kana. The shlichim Yochanan opens with: “On the third day there was a wedding…”

A New Creation Week (Yom Rishon / Sunday): Genesis begins with “In the beginning…” and outlines a 7-day creation week. In his besorah Yochanan ben Zebedyah begins with the exact same phrase (“In the beginning…”) and outlines a 7-day spiritual “re-creation” week. The New Creation Week began on the “third” day after the Messiah ben Yosef’s resurrection on Sunday, Nisan 16, 30 CE (Jewish Calendar Year 3790).

The 25th of Elul (Yom Rishon / Sunday): According to Jewish tradition and rabbinic literature, the first day of creation—referred to as the “first day” (Yom Rishon, which corresponds to Sunday)—occurred on the 25th day of the Hebrew month of Elul.

The 1st of Nisan (Yom Rishon / Sunday): We believe that the date of the wedding at Kana (Cana) providentially corresponds to the New Creation week that is declared in the Torah to be Nisan 1. The Julian calendar day and date for the wedding at Kana is Sunday, April 2, 27 CE. (Jewish Calendar Year 3787).

The 1st of Tishri (Yom Shishi / Friday): Six days later, human beings (Adam and Adam Ishah) were created. Because human consciousness was born on this day, humanity coronated God as King of the Universe, making Rosh Hashanah the calendar new year even though the physical world was already five days old.

The 14th of Nisan, 3790 (Yom Shishi / Friday): At the Ninth Hour (3 o’cock) the Messiah ben Yosef paid the penalty for all of the sins of Adam (humanity). This Ninth Hour sacrifice cancelled out the sin of Adam at the Tenth Hour (see sages). Thereby allowing Adam-Humanity to pick-up where we left off—one again walking with God in the “cool of the day.”

Introduction of Messiah, the Bridegroom (Chatan) of Israel:

דּוֹמָה מַלְכוּת הַשָׁמַיִם לְמֶלֶךְ בָּשָׂר וָדָם אֲשֶׁר־עָשָׂה חֲתֻנָּה לִבְנוֹ׃

“The kingdom of heaven is like a human king who held a wedding for his son.”

In his initial encounter with Nathaniel-Bartholomew (תֶלֶם, תלמים, בַּר תַּלְמַי), Bartholomew is Nathaniel’s second name, the Messiah ben Yosef made use of an expression which received its symbolic fulfillment in his first sign the turning of water into wine. At the wedding in Nathaniel’s (נְתַנְאֵל) home town Messiah’s first self-disclosing revelation about himself had been to call himself the ben Ha’adam.

The Identity: Nathanael and Bartholomew are the same person. As stated previously Netana’el (נְתַנְאֵל) means “Gift of God.” Bar Talmai (בַּר תַּלְמַי) means “Son of Talmai.” The Hebrew root telem (תֶּלֶם) or talam means a furrow (as in a plowed field). Therefore, Bar Talmai carries a agricultural connotation of fields, furrows, and cultivation.

Cultivation Connection: In chapter 23 Messiah Yeshua ben Yosef made a specific statement to Nathanael: “I saw you while you were still under the fig tree before Philip called you.” The “expression” receiving symbolic fulfillment relies on Hebrew wordplay and cultural context:

Fig Tree and the Furrows: Sitting under a fig tree was a rabbinic idiom for studying the Torah in peace. Because Bartholomew’s name means “Son of the Furrows” (cultivated ground), a wordplay emerges between the plowed, fertile ground (telem) and the fruitful tree under which he sat.

Water into Wine: In ancient Jewish thought, a plowed field (telem) and a vineyard represent the ultimate signs of agricultural abundance, which are primary symbols of the Messianic era. At the wedding in Kana—which was Nathanael’s hometown Messiah ben Yosef (Suffering Servant) performs his first sign by turning water into wine. This acts as the “symbolic fulfillment” of taking the raw, cultivated elements of the earth (represented by Nathanael’s name and identity) and transforming them into the rich joy of the Messianic banquet (more on this later).

Ben Ha’adam (Son of Adam): Messiah’s humble declaration of being a son of “HaAdam” was a swift and forceful response to Nathaniel’s remarkable confession: “You are the Son of HaElohim. You are the King of Israel.” It is important to understand that the Messiah deliberately and immediately turned his talmidim’s focus away from his being the Son of God and King of Israel. Why? At the outset of his ministry in Israel our Rabbi from eternity chose to use the lowliest of his titles to teach us that above all else he is the humble human servant-king who rules by serving all other persons; and the perfectly obedient one who always hears, understands, and obeys the will of Adonai. This is why Messiah at the very beginning of  his ministry chose to introduce himself by the title (בר אנש, ٱبْنِ إِنْسَانٍ)—-a Son of Man. This corrected expectations of worldly, militaristic power before it could even take root in the mind of Yeshua’s followers.

Linguistic Tapestry: Ben Ha’adam, Bar Enash, and Ibn Insan (בר אנש, ٱبْنِ إِنْسَانٍ) these three languages are weaved together to capture the full scope of the messianic title.

Hebrew: Ben Ha’adam (בֶּן הָאָדָם): Literally, “Son of the Earthling” or “Son of Adam.” It roots Yeshua directly into human ancestry, pointing back to the beginning of creation. He is the ultimate human, the “Final Adam,” who will successfully undo the failure of the First Adam.

Aramaic: Bar Enash (בַּר אֱנָשׁ): This is the precise term found in the prophetic book of Daniel 7:13-14. In Daniel’s vision, the Bar Enash comes riding on the clouds of heaven into the Presence of the Ancient of Days to receive an everlasting kingdom. It is a title of paradox: it means a regular mortal, yet this specific mortal is given cosmic, divine dominion.

Arabic: Ibn Insan (اِبْنِ إِنْسَان): This Arabic phrase carries the same weight—emphasizing frailty, mortality, and pure humanity. By blending these we are declaring Adonai at the first chose a title for His heavenly Messiah ben Yosef ben David that simultaneously claimed utter humility (being a frail human creature) and cosmic authority (the Danielic judge of the universe).

יָשַׁב וְקָרָא לַשְּׁנֵים־עָשָׂר וְאָמַר לָהֶם: “מִי שֶׁרוֹצֶה לִהְיוֹת רִאשׁוֹן יְהֵא אַחֲרוֹן לַכֺּל וּמְשָׁרֵת לַכֺּל“. פ

He sat down, called the Twelve, and said to them: “Whoever wants to be first must be last of all and a servant to all.”

First Order of Teaching: [Servants before Kings] ‘Whoever wants to be first must be…servant of all.'” Its important to note that the word yashav (יָשַׁב) literally means “he sat down.” This is the traditional posture of a Rabbi giving official Torah instruction. Yashav also carries the meaning of a judge taking a seat to establish divine order. When the Messiah takes his seat to establish God’s kingdom order, his first legal decree turns the world’s hierarchical system completely upside down.

Verdict on Leadership: In human empires, power is measured by how many people serve you. In the Kingdom of Adonai, authority is measured by how well and by how many people you serve. The Messiah of God is not just teaching. It is a judicial decree (“He sat down to read/to judge”). The ultimate law of the Kingdom of Adonai is permanently codified: greatness is measured solely by servitude. To be first in the eyes of HaShofet, “The Judge,”one must willingly choose to be last and a servant to all.

Divine Order: Adonai Avinu (God our Father) requires us to learn to be servants before we can learn to be kings. True spiritual authority is forged in absolute obedience and humility.

Final Judgment Decree of Adonai HaShofet:

Decree of HaShofet: One cannot rule on behalf of Adonai until they have completely submitted their will to Him, perfectly hearing and obeying Him. Messiah’s self-disclosure as the Ben HaAdam is a corrective on human norms. Messiah ben Yosef’s (Suffering Servant) outright rejection of the immediate crown of an earthly, political kingship offered by Nathanael and ancient AmIsrael was not a judgment made by Yeshua alone. It was and continues to be the judgment of Adonai Himself.

The Decree: This establishes a strict prerequisite for executing divine judgment or leadership: one cannot rule on behalf of Adonai (the LORD) until their own will is entirely neutralized and aligned with His. This reflects the biblical concept of Shema (hearing with the intent to understand and obey). True leadership in God’s kingdom is not an expression of personal ambition or executive will; it is an act of pure, transparent stewardship.

Sacrificial Service: Instead, Adonai chose a title for His Messiah of lowliness and mortal connection to teach His people (of Israel) that His kingdom would not be built from the top down through domination (as the pagan’s do), but from the bottom up through sacrificial service. Before God’s Messiah would reign as King of Kings, he would first be required to show what it truly means to be a human fully submitted to Adonai:”He sat down to read (to judge) and called the Twelve and said, “who desires to be first will be last to all and a servant to everyone.”

Servant to Everyone: The first order of teaching by Messiah was to convey the absolute truth that Adonai Avinu wants us to learn to be servants before we learn to be kings. The least is the greatest in the kingdom of heaven. The last is the first. The one who is best qualified to rule over us all is the one who best serves everyone. It is a Divine riddle definitely worth solving: How does the Creator rule? Does He lord it over us like the false deities of the Gentiles do? No. The LORD our God is the greatest of all because He is the Servant of all!

The virtue of Adonai dictates how “His Power” is used:

The Virtue of Adonai: It is paramount that we understand that it is the virtue of God our Father that always dictates how His Power will be used. The virtue of the Holy One is love. God comes to us cloaked in human form as a humble servant—a servant to His love. For God is always faithful to His own nature—He is love. Therefore it is written: “God is Love.”

מתוך כך מכירים אנו את רוח האמת ואת רוח התעות. אהובי, נאהב נא איש את רעהו, כי האהבה מאלהים היא; וכל מי שאוהב נולד מאלהים ויודע את אלהים.  מי שאינו אוהב אינו יודע את אלהים, שכן האלהים הוא אהבה.פ

From this we know the spirit of truth and the spirit of error. Beloved, let us love one another, for love is from God; And everyone who loves is born of God and knows God. He who does not love does not know God, for “God is love.”

Adonai Ishi: Today Eloah Selichot (אֱל֨וֹהַּ סְלִיח֜וֹת – cf. Nehemiah 9:17) in an attitude of compassion and forgiveness is once again making it known to AmIsrael that He has already redeemed us (Yisra’el), his estranged love, and that His desire is to re-marry us yet a second time; this time in an unbreakable (new) wedding covenant; one that will reconcile us to Him forever. Therefore it is written:

והיה ביום־ההוא נאם־ה’ תקראי אישי ולא־תקראי־לי עוד בעלי׃

וְהָיָה בַיֹּום־הַהוּא נְאֻם־ה’ תִּקְרְאִי אִישִׁי וְלֹֽא־תִקְרְאִי־לִי עֹוד בַּעְלִֽי׃

“It will come about in that day,” declares Adonai, that you will call Me ‘Ishi’ (My Husand) and will no longer call Me ‘Baali’ (My Lord).”

Baali (בַּעְלִי): While Baal translates to “my husband” in modern Hebrew, biblically it carries the connotation of “my master,” “my lord,” or “my owner.” It implies a hierarchy where one party has legal dominance over the other. Furthermore, “Baal” was the name of the Canaanite fertility god, symbolizing Israel’s past temptation to chase after materialistic wealth and pagan idols.

Ishi (אִישִׁי): Literally translates to “my man” or “my husband.” It strips away the connotation of ownership and replaces it with equality, deep intimacy, and partnership.

Eloah Selichot: A phrase from Nehemiah meaning “God of Forgiveness” or “Ready to Pardon” (אֱלוֹהַּ סְלִיחוֹת). The transition from wayward wife to reconciled wife is only possible because God is inherently compassionate, willing to wipe away past unfaithfulness to start fresh.

Now is the Time for Wisdom: In this incredibly romantic way Adonai now sees His wayward wife (Israel) as being more grown-up and mature. In our present state we are capable of more than materialistic aspirations and endeavors. Now we are capable of spiritual endeavor. Now we can be the faithful wife of Adonai that He deserves. No longer are we to be the unfaithful one (the spiritual adulteress) that we have been in the past. Now is the time for wisdom, the time when we become the bride that Adonai deserves.

Spiritual Maturity over Materialism: This precept of wisdom highlights the words of the Prophets. Israel has been the “wayward wife” who historically has strayed into “spiritual adultery.” The prophets proclaim that one day (in their distant future) AmIsrael will reach a turning point.

Past State: Dominated by materialistic aspirations, transactional faith (worshiping for crops/protection), and superficial compliance. For a long time Israel’s marriage to Adonai had existed in such a state of disharmony and relational decay that He even declared a ‘writ of divorce’ upon us (His bride, cf. Hosea).

Present/Future: Nevertheless, with this tragic divorce (separation) of the past there was also given to us the promise that one day in the future our betrothed would get over His righteous anger and in an attitude of compassion and forgiveness He would reconcile us to Himself. So are we now. For AmIsrael is learning to walk in the way of Adonai; which is not the way of pride, arrogance, and self-indulgence. Marked by a “new ascendancy into spiritual maturity.” The nation is now deemed capable (ready) to seek God for who He is, not just what He provides.

One Day in thr Future: In “reciprocal love” AmIsrael will no longer call our Divine Husband My Lord (בַּעְלִֽי-Baali). For in our new ascendancy into spiritual maturity, we Israel, as one person – united in our one exclusive love of Adonai – shall then intimately call out to our Beloved Husband—-“My Man!” (אִישִׁי-Ishi!).

Grounded in Abraham’s mitzvah of Hachnasat Orchim:

Core Message: We are to walk in The Way of His (God’s) humility, meekness, and generous service to others. We are to walk in the way of father Abraham’s mitzvah of hachnasat orchim (הכנסת אורחים- hospitality). This is why throughout much of his ministry the Messiah ben Yosef deliberately veiled from view the exceeding glory that dwelt within him and the unlimited power of his Kingship. True greatness in the Kingdom of Adonai is achieved not through domination, but through radical humility, hospitality, and selfless service. The Messiah Ben Yosef deliberately hid his royal power to model this servant-leadership. His ultimate goal is to transform Israel into a hospitable, God-centric nation that serves as a “royal priesthood” to the rest of the world:

וַיֵשׁוּעַ קָרָא לָהֶם וַיֹּאמַר אַתֶּם יְדַעְתֶּם כִּי־שָׂרֵי הַגּוֹיִם רֹדִים בָּהֶם וְהַגְּדוֹלִים שֹׁלְטִים עֲלֵיהֶם׃ וְאַתֶּם אַל־יְהִי כֵן בֵּינֵיכֶם כִּי הֶחָפֵץ לִהְיוֹת גָּדוֹל בְּקִרְבְּכֶם יְהִי לָכֶם לִמְשָׁרֵת׃ וְהֶחָפֵץ לִהְיוֹת לְרֹאשׁ בְּקִרְבְּכֶם יְהִי לָכֶם עָבֶד׃ כַּאֲשֶׁר בֶּן־הָאָדָם לֹא בָא לְמַעַן אֲשֶׁר־יְשָׁרְתוּהוּ כִּי אִם־לְשָׁרֵת וְלָתֵת אֶת־נַפְשׁוֹ כֹּפֶר תַּחַת רַבִּים׃

Then Yeshua called to them and said, “You know that the rulers (שָׂרֵי, שהמושלים) of the Gentiles (הַגּוֹיִם) oppress (רודים-subordinate) them, and the great ones (הגדולים) dominate (שולטים) them. But as for you, let it not be so among you, for the one who desires to be great among you is to be as your servant, and the one who desires to be the head among you shall be as your slave; just as the Son of Man (בֶּן־הָאָדָם-ben Ha’adam) did not come so others would serve him, but to serve and to give his life as a ransom in place of many.”

Abraham’s Model: In Jewish tradition (Genesis 18), Abraham famously ran to welcome three unknown travelers, placing their health and welfare above his own, despite recovering from circumcision. Hospitality is an act of deep humility toward God. To welcome a stranger, you must diminish your self to serve someone else. Abraham taught us by example, “How do we say we love God who we can’t see, when we do not love our neighbor who we can see?” We serve the unseen God by serving others.

Worldly Model: Rodeem (רוֹדִים) and sholteem (שׁוֹלְטִים). Worldly rulers dominate, subordinate,  and oppress (רוֹדִים) and exercise authority over one another. The world system is top-down, self-serving, and heavily relies on force.

Messiah’s Model: Mesharet (מְשָׁרֵת) and eved (עֶבֶד): In Adonai’s kingdom the hierarchy is inverted. The “great” one must be a slave (mesharet) and the “head” must be an eved  (bondservant).

Ultimate Ransom: Messiah ben Yosef points to himself as the ultimate example. Instead of demanding a kingdom of subjects to cater to him, he came to give his very life as a “ransom” (כֹּפֶר) for the masses.

Israel’s Destiny: Messiah’s mission was not to start a new, insular personality cult. Rather, it was a restorative mission aimed at all Israel.The goal is to build a nation that mirrors Adonai’s humility. By learning to put Adonai first and others second, Israel fulfills its original Exodus covenant to be a “kingdom of priests and a holy nation” (Exodus 19:6). Modern Israel becomes a nation of servant-leaders, showing the rest of the world how God’s kingdom operates. It is the will of our heavenly Father that we become humble and obedient like the Messiah, His Beloved Son (בְּנִי אֲהוּבִי). 

The Father of All is Good to All!

Good to All: The Father of All (Avi-khol) desires that all be saved and to come to the knowledge of the truth; not wishing for any to perish but for all to come to teshuvah (repentance, to turn back to Elohim HaAv, God the Father). He desires that all be peace-loving (אַהָבַת שָׁלוֹם) as He is; rather than hateful (נִתעָב) as the evil one is.

:אַךְ טֹוב לְיִשְׂרָאֵל אֱלֹהִים לְבָרֵי לֵבָֽב

Surely the Almighty is good to Israel, to those who are pure in heart!

Seeing God as He really is: The eyes of the pure in heart (בָרֵי לֵבָֽב) can see Avinu Shebashamayim (our heavenly Father). If we would only be reshaped (שִׁנוּי צוּרָה-changed) by His wonderful favor and grace (חנן). The word picture of God’s grace is one where the ruler of all, who is the strongest of all, is stooping down to help (be a servant) to the least and weakest of all. On the whole historically the world has chosen to love evil and hate what is good. This has led to our downfall and ruin. If only we would become better students of the graciousness of God we would all see Him as He really is: Adonai our Father is innocent, pure, humble, harmless, fun, and above all loving! This is who Abba Avinu (אבא אבינו) really is—-He is Love (הָאֱלֹהִים הוּא אַהֲבָה).

The “All-Good” Face: If we were completely good as He is good we would never see the terrible, fearsome Divine One that He is so often made out to be; rather we would see the truth: the true Face of His gentleness, kindness, and innocence is like that of a harmless, beautiful (כִּי־ט֣וֹב) infant—-an infant who is less than twelve months old. The previous use of the term “ki-tov” (כִּי־ט֣וֹב translates to “that it was good,” echoing the creation narrative in Genesis. In this context, it emphasizes an intrinsic, unblemished beauty and goodness. Therefore, it is written:

:טְהֹור עֵינַיִם מֵרְאֹות רָע וְהַבִּיט אֶל־עָמָל לֹא תוּכָל

You [Adonai] are of purer eyes than to behold evil, and cannot look on wickedness.”

Face of Avinu Shebashamayim: To convey a state of being completely untouched by malice, ego, or harm, the Hebrew Bible uses the analogy of an infant under twelve months old (Exodus 12:5; Leviticus 9:3). This is why all of the sacrificed lambs at the temple had to be less than twelve months old . So that in their infancy they might bear the true Image of the beautiful, magnificent Face that the holy angels in heaven continually behold—-the Face (פְּנֵי) of our Father in heaven! (אָבִי שֶׁבַּשָּׁמַיִם- Avinu Shebashamayim). It was the will of our heavenly Father that the talmidim of the Messiah first learn about and fully understand what the designation “Son of Man” means. Then, after these sons of Israel (בני ישראל) fully understood what it meant to be a Servant-leader in the world, the heavenly Father could entrust to them the far more majestic and glorious revelation of His Beloved Son being the Son of Ha-Elohim and the King of Israel.

Human Projection: When humans view God as “terrible” or “fearsome,” it is a reflection of our own human imperfections, guilt, and fear rather than God’s true nature. If humans were completely “good” and spiritually pure, our perception would shift. We would perceive the ultimate reality of God, which is His total gentleness, kindness, and innocence.

The Developmental Lesson: There is an important developmental lesson to be learned here. Adonai comes to us first and foremost revealing Himself to be a lowly Servant. Only when our hearts are pure do we accept with gladness this wonderful truth. It is only the meek (הָעֲנָוִים, עָנָו) and poor in spirit (עניי הרוח) who can embrace with complete joy Adonai and His Messiah’s perfect humility and meekness. The exalted will be humbled. The humble will be exalted. It is only when we submit to becoming the Humble Humanity Adonai loves that we begin to understand the rest of the special revelation of His Son, who is the King of Glory (מלך הכבוד-Melekh HaKavod).

Messiah in Rosh Hashanah & Yom Teruah Chapter 26 >>