1. Day 7 of 7 Days (Part 4)—“There was a Wedding”:
2. Children of the Wedding
3.  “Son of Adam” / “Son of Humanity”
4. Wedding in Kana, the first Sign and first Miracle
5. Everyone rose in respect to honor the wedding procession

Day 7 of 7 Days (Part 3)—“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 which is in the Galil, and Yeshua’s mother (Miryam) was there. Yeshua and his talmidim 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 eighty to one hundred and twenty liters. 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 (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.

Children of the Wedding:

The Promise: Before he ascended into heaven Messiah ben Yosef promised that the sons of Israel (בני ישראל) would one day see him triumphantly return to Israel in glory:

וְעוֹד אָמַר לוֹ: אָמֵן אָמֵן אֲנִי אוֹמֵר לָכֶם, אַתֶּם תִּרְאוּ אֶת הַשָּׁמַיִם פְּתוּחִים וּמַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִים עַל בֶּן־הָאָדָם.פ

“Amen, Amen, I say to you (אמן אמן אני אומר לכם), you will see the heavens opened (אתם תראו את השמים פתוחים) and the angels of God ascending and descending (ומלאכי אלהים עולים ויורדים) on (על) the Son of Man” (בן-האדם-ben Ha’adam).”

Transformation: This fantastic, wondrous prophecy of signs and wonders in the heavens is meant to refocus our attention on those spiritual initiatives which are of utmost importance to God  our Father who dwells in heaven. Of most importance is His plan to one day transform us into “His” own perfect likeness; which is the likeness of His Beloved Son, our Messiah. It is written: He shall remove the covering, then we shall see Him as He is!

אֲהוּבַי, עַכְשָׁו יַלְדֵי אֱלֹהִים אֲנַחְנוּ, וְעוֹד לֹא נִגְלָה מַה נִּהְיֶה. יוֹדְעִים אָנוּ שֶׁבְּהִגָּלוֹתוֹ נִהְיֶה כָּמוֹהוּ, כִּי נִרְאֵהוּ כְּמוֹ שֶׁהוּא. פ

“Beloved (אהובי), now are we children of God, and it is yet to be revealed what we shall be. We know (יודעים אנו) he shall be revealed, then we shall be like him (the Son); because we shall [like the Son] see Him (Adonai) as He is.”

The Blessing: This promise very much compliments the blessing that God made to the first Adam. Where the first Adam failed to appropriate the Genesis Blessing for his children, the Last Adam has succeeded to appropriate this blessing for us and for our children. Due to his flawless obedience the Messiah has given us a path back to full restoration of our original blessed state of existing in perfect unity with God. Therefore, our Creator said in His Genesis blessing to our first father and mother:

וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעֹוף הַשָּׁמַיִם וּבְכָל־חַיָּה הָֽרֹמֶשֶׂת עַל־הָאָֽרֶץ׃

“God blessed them; and God said to them, ‘Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.'”

What is the spiritual meaning of the Genesis blessing as it pertains to us today? The fruitfulness (parah-פָּרָה) the heavenly Father desires most upon the earth is not the multiplication of prideful and sinful people but the multiplication of the humble and obedient righteous one. Rabbeinu Yeshua our Tzaddik is the Perfect Man. He is the Image of God (צלם אלוהים-Tselem Elohim). It is the abundant, fruitful life of Messiah ben Yosef ben David that the Father seeks to multiply and replenish the earth and heaven with.

 “Son of Adam” / “Son of Humanity:”

This title links the prophecy of the opened heavens directly to the first Adam in three foundational theological ways:

Reversing the Exile: When the First Adam sinned, his fellowship with God was broken, and the text of Genesis describes an immediate “closing of the heavens” and an exile. Adam was driven out of the Garden, and Cherubim (angels) were stationed with a turning, flaming sword to block and close the way back to the Tree of Life. The Final Adam (בן־האדם) completely reverses this tragedy. The First Adam caused the heavens to close and angels to block the way. The Son of Adam (Yeshua) caused the heavens to be opened (הַשָּׁמַיִם פְּתוּחִים) once again.

Ladder of Heaven: Instead of standing guard with swords to keep humans out, the angels of God are now actively ascending and descending upon him. He (Yeshau) has become the ultimate “bridge” or ladder between the earthly realm of Adam and the heavenly realm of God.

Restoring the Lost Likeness: As noted before, God’s ultimate plan is to transform us into His own perfect likeness. The First Adam was created in the image and likeness of God (בְּצֶלֶם אֱלֹהִים), but that image was fractured and marred by his disobedience. Because of the “covering” of sin, humanity lost its clarity and spiritual sight. The Final Adam is the ultimate, unmarred blueprint of what Adam was always meant to be—the perfect reflection of the Father.

Corporate Adam: Yeshua did not come just to be a solitary perfect human; he came as the head of a new humanity. By looking at him without the veil, the original “likeness” given to Adam in the beginning is perfectly restored in us.

The Presence: Messiah has conquered death for us that we who believe on him might on the day of resurrection become like him—sons of glory. The term glory/honor is synonymous with Presence – Messiah has made it possible for the actual Presence of the Holy One to abide with us, through us, in us, and upon us forever.

Adonai’s Promise to His Friend: This promised messianic deliverance of Israel and the rest of humankind from sin unto righteousness is “solely” the work of the promised Seed of Abraham (זרע אברהם). All of Messiah’s work of redemption and the permanent Indwelling work of the Holy Spirit that is a blessing upon all the families, nations, and peoples of the world is a direct outcome of God’s promise to bless His friend—-father Abraham.

Grace to All: Whether Jew or Gentile everyone who puts their faith in God’s promise to our father Abraham will by their faith in Elohei Avraham – the God of Abraham – become the children of Abraham (אברהם הוא אביו של כולנו) who is a father to all who believe.

לָכֵן עַל־יְדֵי אֱמוּנָה, כְּדֵי שֶׁכָּל זֶה יִהְיֶה בְּחֶסֶד וְהַהַבְטָחָה תָּחוּל עַל כָּל הַצֶּאֱצָאִים, לֹא רַק עַל בְּנֵי הַתּוֹרָה, אֶלָּא גַּם עַל בְּנֵי אֱמוּנַת אַבְרָהָם, שֶׁהוּא אָב לְכֻלָּנוּ – כְּפִי שֶׁכָּתוּב: “כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ” – לְעֵינֵי אֱלֹהִים אֲשֶׁר בּוֹ הֶאֱמִין, הָאֱלֹהִים הַמְחַיֶּה אֶת הַמֵּתִים וְהַקּוֹרֵא בְּשֵׁם דְּבָרִים בְּעוֹד אֵינָם בְּנִמְצָא. פ

Wedding in Kana, the first Sign and first Miracle:

Tradition: The traditional wedding procession in ancient Israel—moving from the engagement (Erusin) to the final marriage ceremony Nissuim (נִשׂוּאִים), Chetnuit (חֲתָנוּת) is not just a beautiful historical custom. In Hebrew thought, every single detail of this bridal procession carries deep spiritual symbolism, acting as a living prophecy of the relationship between the Creator and His people, and the ultimate restoration of the First Adam. Here is an elaboration on the profound spiritual and prophetic meaning behind each element.

The Movement: On the evening of a wedding in ancient Israel, the bride was led from her father’s home to the new home of her husband. First came the music. Then wine and oil were distributed among the people and nuts given to the children. Next the bride was covered with the bridal veil. Surrounded by her closest female friends the bride was then led by shoshebyin ha-chatan (שׁוֹשְׁבִין הַחָתָן), the best man of the groom and the groomsmen attendants of the bridal-chamber, -b’nai ha-chuppah (בְּנֵי הַחֻפָּה). Everyone was dressed up in honor of the special occasion. Some guests carried torches. Some guests carried lamps on poles. Those persons nearest the bride had myrtle-branches and wreaths of flowers worn on their heads (chaplets).

Leaving the Father’s House: In ancient Israel, the bride leaving her father’s home to go to the groom’s house represents a total shift of identity, authority, and destiny. This mirrors the foundational law of marriage given to the First Adam: “Therefore a man shall leave his father and his mother and hold fast to his wife” (Genesis 2:24).

Prophetic Picture: It symbolizes the calling of the “Bride of Messiah” to forsake the old ways of the world (the “father’s house” of fallen humanity) to enter the new, heavenly estate prepared by the Groom. Yeshua alluded to this when He said, “In my Father’s house are many rooms… I go to prepare a place for you” (John 14:2).

Music, Wine, Oil, and Nuts: The procession was intentionally loud, joyful, and generous to the surrounding community. Wine and Oil: In scripture, wine represents the ultimate joy of the Spirit, and oil represents the anointing and the Presence of the Spirit of the Holy One (Ruach HaKodesh). Distributing them to the public signifies that a godly marriage overflows with blessings that refresh the entire community. Nuts for the Children: Giving treats to the children highlighted that Hebrew weddings were inherently focused on the future—the blessed fruitfulness that Adam and Eve were originally commanded to walk in.

Bridal Veil: The covering of the bride with a veil is one of the most visually significant parts of the Nissuim. The veil represents modesty and exclusive ownership. By donning the veil, the bride declares she is completely set apart kadosh (holy) for her husband alone. Her beauty is hidden from the world, reserved solely for the eyes of the groom.

The Unveiling: Right now, the full glory of the Bride of Messiah is veiled from the world. But when the Groom appears, the veil is lifted. We see him as he is, and the world finally sees the Bride in her fully transformed, perfect likeness.

Shoshbin and B’nai Ha-Chuppah: The bride did not walk alone; she was escorted by the Shoshevin HaChatan (שׁוֹשְׁבִין הַחָתָן)—the “friend of the groom”—and the B’nai HaChuppah (בְּנֵי הַחֻפָּה), the sons of the bridal chamber. The Shoshevin (best man) had a sacred legal duty in ancient Israel. He was responsible for protecting the bride’s purity, managing the logistics, and safely delivering her into the hands of the groom.

Prophetic Roles: The prophet Yochanan ben Zecharyah ben Aaron explicitly identified himself as this figure, saying, “The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice” (John 3:29). Similarly, the Schlichim (sent ones) viewed themselves as these attendants, guarding the believers until the final presentation.

Torches and Lamps on Poles: Because the procession to the Nissuim traditionally took place at night, the night sky was pierced by the bright glow of torches and oil lamps carried on long poles. This is the exact cultural backdrop for Yeshua’s famous Mashal of the Ten Virgins. The bride’s arrival was eagerly anticipated, and everyone needed to keep their lamps burning.

Prophetic Picture: The midnight procession represents the return of the Messiah during a time of great spiritual darkness on the earth. The Bride and her companions are recognized because they carry the light of truth, fueled by the oil of the Spirit of the Holy One, making them visible signs of joy in a dark world.

Myrtle Branches and Wreaths of Flowers (Chaplets): Those closest to the bride wore wreaths of flowers and carried branches of myrtle (Hadas). Myrtle: In Hebrew tradition, the myrtle tree is a symbol of Edenic restoration, immortality, and divine favor because it stays green all year round and emits a beautiful fragrance when crushed. Crowning of Joy: In ancient times, crowning the bridal party with wreaths of flowers (chaplets) was a temporary return to the glory of the Gan Eden. It represented a triumph over the curse of thorns and thistles given to the First Adam. For one night, the wedding party wore the crowns of paradise, foreshadowing the day when humanity will be permanently crowned with glory and honor in the New Jerusalem.

Everyone rose in respect to honor the Wedding Procession:

Honoring the Wedding Procession: Everyone rose in respect to honor the wedding procession. It was everyone’s duty to praise the bride for her modesty (צניעות), virtues (מעלות), and beauty (ויופי). When the bride arrived at her new home she was led to her husband. The husband was instructed, “Take her according to the Torah of Moses and of Israel.” The bride and bridegroom were crowned with garlands. Once the bridal blessing had been spoken and the bridal cup “emptied” (fully consumed) the feast began. In the house of the Groom there was a room where all the side-rooms open up called the Teraklin (טְרַקלִין-salon). Before the bride had gone into the Chuppah, at the exact moment the bride stepped foot into the Teraklin, she was considered married.

Final Stage: This final stage of the ancient Israeli wedding ceremony brings the entire bridal procession to its breathtaking climax: the moment of absolute union. Every custom captures the essence of how Adonai views His redeemed people—restoring them from the brokenness of the Fall into a state of ultimate honor, identity, and celebratory rest.

Standing of the Crowd: In ancient Israel, a wedding procession took precedence over almost everything. Even Torah scholars were expected to interrupt their study to stand up, dance, and sing before the bride.

Modesty, Virtue, and Beauty: The community was obligated to praise the bride for her tzniut (צְנִיעוּת) modesty, ma’alot (מַעֲלוֹת) virtues, and yofi (יֹפִי ) beauty.

 Connection to First Adam: When the first Adam disobeyed God, humanity was stripped of its original garments of light and left exposed in shame and broken virtue. In this wedding custom, we see the complete reversal of that shame. The Bride of Messiah is not looked upon with condemnation or judgment; instead, the entire creation “stands in respect” as she is publicly praised for a beauty and virtue that have been completely restored to her by the Groom.

“According to the Torah of Moses and of Israel”: When the bride was finally handed over, the groom was commanded to take her according to the law. Marriage in Israel was never a casual arrangement; it was a sacred, legally binding Covenant (Berit). By anchoring the union in the Torah of Moses, the marriage was placed under the protection of God’s divine order. It shows that true spiritual union requires absolute faithfulness, structural order, and mutual covenant promises.

Crowning with Garlands: The crowning of both the bride and groom with garlands of flowers or precious metals was the ultimate visual marker of the Nissuim. In Hebrew thought, a bride and groom on their wedding day are viewed as a temporary Queen and King.

Gan Eden Imagery: The First Adam Ish and Ishah were created to rule as royalty over creation, but they lost their crowns to disobedience (sin). By crowning the bride and groom, the community was declaring that through holy matrimony, the couple was stepping back into the majestic, unfallen state of Eden. Prophetically, this foreshadows the “Crown of Righteousness” and the “Crown of Glory” that the heavenly Messiah ben Yosef ben David places upon his people at the final Marriage Supper of the Lamb.

Emptying of the Bridal Cup: The sharing of the bridal cup of wine is a multi-layered symbol: First Cup (Betrothal): A year prior, at the Erusin (engagement), the groom offered a cup of wine. By drinking it, the bride accepted his marriage proposal and covenant. Final Cup (Nissuim): At the wedding feast, the cup is filled again, blessed, and fully consumed (“emptied”) by both of them together. Drinking the cup to the very last drop symbolizes that they are fully absorbing their shared destiny. They are willingly accepting all the joys, trials, blessings, and responsibilities of their new life as one flesh.

Entering the Teraklin: Previously we stated that the ultimate threshold of marriage is the Teraklin (טְרַקְלִין). The Teraklin represents an extraordinary architectural and spiritual insight. The word Teraklin comes from the Greek triclinium (a grand reception room or salon), which in Jewish thought represents the majestic parlor of a palace. The ancient sages taught a profound mashal using this exact imagery: “This world is like an antechamber (Prozdor) before the World to Come; prepare yourself in the antechamber, so that you may enter the banquet hall (Teraklin)” (Pirkei Avot 4:16).

Exact Moment of Marriage: The legal and spiritual reality noted here is stunning—the exact moment the bride’s foot crosses the threshold into the Teraklin, she is legally considered married, even before she enters the actual physical canopy (Chuppah). Why? Because crossing into the Teraklin meant she had officially left the public domain and entered the private sovereign domain of her husband. She had arrived home.

Prophetic Fulfillment: Right now, believers are living in the “antechamber”—a time of waiting, preparing our garments, and keeping our lamps full of oil. The arrival of the heavenly Messiah marks the moment the Bride steps out of the dark, public spaces of this world and crosses the threshold into the Father’s Teraklin. In that exact microsecond, the waiting ends, the union is legally absolute, and the eternal wedding feast begins under the banner of His love.

Messiah in Rosh Hashanah & Yom Teruah Chapter 29 >>