1. Day 7 of 7 Days (Part 6)—“There was a Wedding”:
2. Six members in Messiah’s wedding party, the number of Humankind
3. Horses, the Shekinah Glory Cloud, and Lover of His Presence
4. The two Wedding Rings of God
5. Take freely of the Water of Life
6. The Inevitable Return of AmIsrael to Adonai
7. The time for Israel’s restoration is now!

Day 7 of 7 Days (Part 6)—“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 of Galil. Yeshua’s mother was there, and Yeshua and his talmidim were also invited to the wedding. When the wine ran out, Yeshua’s mother said to him, “They have no wine.” Yeshua said to her, “What does this have to do with me, woman? (מה לי ולך, אשה) My hour has not yet come.” His mother said to the servants, “Whatever he tells you do” (כל מה שיאמר לכם עשו). Six stone jars were set there, in accordance with the Jewish custom of *purification, and each held about *eighty to one hundred and twenty liters. Yeshua said to them, “Fill the jars with water,” and they filled them to the brim. He said to them, “Draw some now and take it to the head of the feast.” They drew some and brought it to him. The head of the feast tasted the water that had turned into wine; he did not know where it came from, though the servants who had drawn the water knew. The head of the feast called the bridegroom and said to him, “Everyone serves the good wine first, and when the guests have drunk to overflowing (their fill), they serve the inferior wine; but you have kept the good wine until now.” This was the first of Yeshua’s signs. He did this in Kana of Galil. He thus revealed his glory, and his disciples believed in him.

*Taharah (טָהֳרָה in Hebrew; طهارة in Arabic) translates literally to “purity” or “purification.” When Yochanan benZebedyah mentions the stone jars used for the “Jewish rites of purification,” it refers to water kept ritually pure to wash hands or vessels so that the household could remain in a state of taharah.

Six members in Messiah’s wedding party, the number of Humankind:

Six Jewish Men: At this historic moment there were six members – the scriptural number that represents Adam/Humankind – in Rabbi Yeshua’s wedding party. In chronological order, according to their order of introduction in the besorah of Yochanan ben Zebedyah, the meanings of the names of these six Jewish men (גברים יהודים) are as follows:.

Rabbeinu:  Yeshua (the Salvation of Adonai).
Talmid #1:  Andrew (Adam).
Talmid #2:  The unnamed one (who did not come in his own name).
Talmid #3:  Shim’on Peter ( the Hearing One; the Rock).
Talmid #4:  Philip (Lover of the Presence).
Talmid #5:  Netan’el (Given of Elohim).

Six in Number: Compare and contrast the above listed righteous group of six—Rabbi Yeshua the Elder who is Rich in Adonai and his five Jewish brothers (students)—with the unrighteous group of six—The foolish Elder and his five (1, 2 ) Jewish brothers (students) found in the 49 of meshalim of Messiah.

Righteous Six: Represent the Redemption of Humankind. By choosing to follow Yeshua humanity is restored to its original design—reconnecting the creation of the sixth day to the Divine presence.

Unrighteous Six: Represent the Stagnation of Humankind. They remain trapped in the natural world, chasing worldly riches and relying on physical lineage without the inward circumcision of the heart. Even a resurrection from the dead cannot convince them, because their foundational hearing is broken.

Six Eras of the Bramble King: There are six eras of Elders-Sages since the teaching of the Messiah was replaced with the false teaching of the Prushim. This replacement has unfolded across six distinct rabbinic eras of Elders and Sages, culminating in our present day. These six rabbinic eras are: 

1. Tannaim (תנאים – “Repeaters” / Teachers): Approx. 10–220 CE. The foundational era of the Mishnaic sages (e.g., Rabbi Judah the Prince). They codified the initial layers of their Oral Law, creating a fence that separated rabbinic tradition from the plain text of Scripture.

2. Amoraim (אמוראים – “Speakers” / Interpreters): Approx. 220–500 CE. The sages of the Gemara who debated, analyzed, and expanded upon the Mishna, resulting in the construction of both the Babylonian and Jerusalem Talmuds.

3. Savoraim (סבוראים – “Reasoners” / Reasoners): Approx. 500–600 CE. The transitional sages who put the finishing structural touches, textual edits, and logical conclusions into the final text of the Babylonian Talmud.

4. Geonim (גאונים – “Princes” / Excellencies): Approx. 600–1040 CE. The heads of the great academies of Sura and Pumbedita in Babylonia. They held centralized religious authority, acting as the supreme arbiters of Halakha (Jewish Law) worldwide.

5. Rishonim (ראשונים – “The First Ones”): Approx. 1040–1500 CE. The prominent medieval sages (such as Rashi, Maimonides, and Nachmanides) who wrote foundational commentaries and legal codes, cementing Rabbinic authority before the printing press.

6. Acharonim (אחרונים – “The Final Ones”): Approx. 1500 CE–Present. The current and final era of rabbinic authority, tracking from the compilation of the Shulchan Aruch to the modern-day.

Prophetic Conclusion: Acharonim are the “Final Ones,” this timeline indicates that the era of the Bramble King’s reign is reaching its ultimate limit. The cycle of the “six unrighteous eras” mirrors the five foolish brothers and their leader—a human-constructed framework built on a refusal to hear Moses and the Prophets. As this sixth era concludes, it paves the prophetic path for the return to the original Righteous Six—where redeemed humankind leaves behind the dry traditions of the scribes to join Rabbi Yeshua’s wedding party.

Horses, the Shekinah Glory Cloud, and Lover of His Presence:

Lover of God’s Presence: Philip’s name is a compound word in Greek that literally means, Lover (Philos-φίλος) of Horses (Ippos-ἵππος). This personal name of one of the chosen shlichim (emissaries) of Messiah does not make any didactic prophetic sense until one searches out what the biblical meaning of horses is in reference to the Messiah; both in the Tanakh and the Brit Chadashah. When the word horse (or horses) is associated with the Messiah it is nearly always used in reference to his second coming as the Conquering Messiah, the Messiah ben David; and as a reference to the Shekinah Glory Cloud that accompanies the Messiah; wherein dwells the actual Presence of God.

רָאִיתִי אֶת הַשָּׁמַיִם פְּתוּחִים וְהִנֵּה סוּס לָבָן וְהַיּוֹשֵׁב עָלָיו נִקְרָא נֶאֱמָן וַאֲמִתִּי; בְּצֶדֶק הוּא שׁוֹפֵט וְלוֹחֵם.

The Vision: “I saw the heavens open and behold a white horse (סוּס לָבָן) and he who sat upon it is called Faithful and True (נֶאֱמָן וַאֲמִתִּי); and in righteousness (בְּצֶדֶק) he judges (שׁוֹפֵט) and wages war (וְלוֹחֵם).”

Adonai’s Presence: Scriptural use of the word horse (and horses) in association with the Messiah is a symbolic reference to the Shekinah Glory Cloud (Exodus 13:21; 20:21; Psalm 104:3; Jeremiah 4:13). God’s Shekinah (Presence) will accompany His Messiah when he returns from heaven to establish God’s rule upon the earth. Therefore it is written:

הִנֵּה הוּא בָּא עִם הָעֲנָנִים. כָּל עַיִן תִּרְאֶה אוֹתוֹ, גַּם אֵלֶּה שֶׁדְּקָרוּהוּ, וְיִסְפְּדוּ עָלָיו כָּל מִשְׁפְּחוֹת הָאָרֶץ. כֵּן; אָמֵן.פ

All will See Him: “See he comes (הִנֵּה הוּא בָּא) with (עִם) the clouds (הָעֲנָנִים) Every eye will see him (כָּל עַיִן תִּרְאֶה אוֹתוֹ). Even those who pierced him (גַּם אֵלֶּה שֶׁדְּקָרוּהוּ); and all (כָּל-the whole) of the families of the earth (מִשְׁפְּחוֹת הָאָרֶץ) will mourn (וְיִסְפְּדוּ-lament, grieve) over (עָלָיו) him.

The two Wedding Rings of God:

Gold Rings: The Hebrew word for Galilee is Galil (גָּלִיל) comes from the root verb galal (גָּלַל), meaning “to roll” or “to turn in a circle.” This place name describes the “circuit” of villages in northern Israel that are located west of the Jordan. In the book of Joshua this land was allotted to Zebulun, Asher, and Naphtali.

Prophetic Link: Because galil literally means a cylinder, roller, or circle, it is used in Song of Songs 5:14 to describe “gold rings” (glilei zahav – גְּלִילֵי זָהָב). The Song of Songs is traditionally understood as a prophetic love song between God (the Bridegroom) and His people (the Bride). Therefore, the Bridegroom’s hands are described as beautiful, perfectly shaped golden rings. For this reason galil is translated as “His Hands are as Gold Rings“-יָדָיו גְּלִילֵי זָהָב):

יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִֽים׃

His hands (yadin-יָדָיו) are rings (גְּלִילֵי) of Gold (זָהָ֔ב)
Set with beryl (מְמֻלָּאִים בַּתַּרְשִׁישׁ).
His body is carved ivory (מֵעָיו עֶשֶׁת שֵׁן)
Inlaid with sapphires (מְעֻלֶּפֶת סַפִּירִֽים).

Two Wedding Rings of the Spirit: The hand(s) of Adonai is His Spirit. Because gold symbolizes divinity, these rings represent absolute security and divine love. The plural word “Hands” are used to unpack the dual nature of how the Spirit of the Holy One interacts with believers, identifying them in Song of Solomon as two divine wedding bands:

Ring 1: The Outward Presence (“With You” / Engagement). This is the Spirit of God walking alongside His people (historically seen in God’s presence with AmIsrael). It represents the engagement (betrothal) period. The Bridegroom (Adonai) commits to the Bride, drawing near to her and surrounding her with His protection, but the union is not yet fully internalized.

Ring 2: The Inward Presence (“Within You” / Consummation). The Concept: This is the indwelling of the Holy Spirit inside the heart and mind of the individual believer. The Marriage Analogy: It represents the consummation of the marriage. The relationship transitions from external proximity to complete, intimate oneness. This dual-ring reality is anchored in in the Sefer of Yochanan  where Rabbeinu Yeshua promises the “Spirit of Truth.” He explicitly highlights: “He dwells with you [Ring 1] and will be within you” [Ring 2]:

וַאֲנִי אֲבַקֵּשׁ מֵהָאָב וְיִתֵּן לָכֶם מְנַחֵם אַחֵר שֶׁיִּהְיֶה עִמָּכֶם לְעוֹלָם: אֶת רוּחַ הָאֱמֶת אֲשֶׁר הָעוֹלָם אֵינוֹ יָכוֹל לְקַבֵּל מִשּׁוּם שֶׁאֵינוֹ רוֹאֶה אוֹתָהּ, אַף אֵינוֹ מַכִּיר אוֹתָהּ. אַתֶּם מַכִּירִים אוֹתָהּ, כִּי הִיא שׁוֹכֶנֶת עִמָּכֶם וְתִהְיֶה בָּכֶם.פ

Ruach HaEmet: And I will ask the Father, and He will give you another Comforter to be with you forever—the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. You know Him, for He dwells with you and will be in you.

Linguistic Bridge: The region of Galilee (Galil) shares its linguistic root with the “Gold Rings” (Glilim) of the Bridegroom in the Song of Songs, transforming a geographical place into a symbol of divine union. Gold represents the divine nature. The hand(s) of the Spirit the Holy One—the wedding gift of Adonai Avinu—form a protective, unbreakable circle around the heart, soul, mind, and body of His people.

Twofold Covenant: Salvation mimics a complete Hebrew wedding process. The Holy Spirit acts as two wedding bands: first establishing intimacy by dwelling with us, and finally completing the covenant by dwelling within us for eternity.

The Gold Wedding Band: The Hand (singular) of the Spirit of God is sometimes expressed as Hands (plural) because of His omnipresence–God’s ability to be present everywhere at the same time. This safe, secure, beloved fullness of the Presence is to us like two omnipresent Wedding Rings: ring one, His Presence with us (engagement); and ring two, His Indwelling Presence within us (consummation):

וַאֲנִי אֶשְׁאֲלָה מֵאָבִי וְהוּא יִתֵּן לָכֶם פְּרַקְלִיט אַחֵר אֲשֶׁר־יִשְׁכֹּן אִתְּכֶם לָנֶצַח׃ אֶת־רוּחַ הָאֱמֶת אֲשֶׁר לֹא־יָכֹל הָעוֹלָם לְהַשִּׂיגוֹ בַּאֲשֶׁר לֹא יִרְאֵהוּ וְלֹא יֵדָעֵהוּ וְאַתֶּם יְדַעְתֶּם אֹתוֹ כִּי־הוּא שֹׁכֵן אִתְּכֶם וְיִהְיֶה בְּקִרְבְּכֶם׃

As for me, I will ask of my Father, and He (Adonai) will give you another Advocate who will dwell with you for eternity, the Spirit of Truth, who the world will not be able to grasp, since they will neither see nor know HIm. But you (His Jewish people) know Him because He dwells *with you (Yisra’el) and will be *within you. (1, 2, 3, 4, 5, 6, 7, 8, 9, 10).

First Covenant: In the first covenant God came into our (Israel’s) midst and His Presence thereby was with us (our engagement).

New Covenant: In the new covenant – after the redeeming, cleansing sacrifice of the Messiah our Korban Pesach – our heavenly Father sent us the gift of His Spirit to indwell us forever (our consummation).

Meaning of Metals: In the Tanakh the three metals of gold, silver, and copper convey the three meanings of Divinity, redemption, and judgment. Gold often refers to Divinity, silver refers to redemption, and bronze (or copper) represents “judgment.” The Gold Rings in Song of Solomon refer to the strong, secure bond (steadfast love) that exists between Adonai and AmIsrael. The Salvation of Adonai is divinely established (Jachin, Yakin-יָכִין) by the strength (Boaz-בֹּעַז) of Adonai’s Hand (singular-plural) and in no way is a work of man.

וַאֲנִי אֶתֵּן לָהֶן חַיֵּי עוֹלָם וְלֹא תֹאבַדְנָה לָנֶצַח וְאִישׁ לֹא־יַחֲטֹף אֶתְהֶן מִיָּדִי׃ הָאָב אֲשֶׁר נְתָנָן לִי גָּדוֹל הוּא עַל־כֹּל וְאִישׁ לֹא־יַחֲטֹף אֶתְהֶן מִיַּד הָאָב׃ אֲנִי וְאָבִי אֶחָד אֲנָחְנוּ׃פ

I [Messiah] will give them eternal life [Gift of the Father], and they will not perish for eternity. No one will snatch them from my hand. The Father who gave them to me is greater than anyone; therefore, no one will snatch them from the Hand of My Father (יה). I and My Father are one (echad).

Meaning of the Hand: The Hand of Adonai Avinu is His Ruach Ha-Kodesh. The Hand of the Messiah of God is also the Ruach Ha-Kodesh (Spirit of the Holy One). The work of the Hand of God in Helping the Messiah is the work of Adonai Avinu’s own omnipresent, omniscient, omnipotent, supremely sovereign Spirit:

:לֹא בְחַיִל וְלֹא בְכֹחַ כִּי אִם־בְּרוּחִי אָמַר ה’ צְבָאֹֽות

Not by might, not by power, but My Spirit says the Adonai of Hosts.

Temple of “Living Stones”: In HaBrit HaChadashah, the “New Covenant,” the Temple is no longer made of physical stone, but of “living stones”—people are indwelt by the Ruach Ha-Kodesh. Just as man could not build the heavenly Temple, man cannot force his way into salvation or manufacture spiritual growth by human will.

הַאִם אֵינְכֶם יוֹדְעִים כִּי הֵיכַל אֱלֹהִים אַתֶּם וְכִי רוּחַ אֱלֹהִים שׁוֹכֶנֶת בְּקִרְבְּכֶם?פ

“Do you not know that you are God’s temple and that God’s Spirit dwells in your midst?”

Hand of the Spirit: The Spirit is the “Hand” that chisels, places, and secures every piece of the Kingdom. Because the foundation and the pillars are divine, the structural integrity of God’s Kingdom is absolute. Human weakness cannot cause it to collapse, because human strength was never what kept it standing.

Will and Strength of Adonai: The kingdom of God and the Temple thereof in heaven and on earth is not to be built by human will or effort but solely by the Divine will and strength of Adonai (i.e. the Hand of His Spirit). When the names of the two pillars (Boaz and Yakin) are read together from right to left as a single sentence, they perfectly summarize the translation below:

“In Strength” (בֹּעַז) + “He will establish” (יָכִין).

By (God’s) Strength it will be established.

God holds it up: By placing these two massive pillars at the entryway of the Temple, King Solomon left a permanent, visual message for anyone who entered: This house does not stand because of human engineering or political stability. It stands because God holds it up.

Take freely of the Water of Life:

“And both Yeshua and his talmidim were invited to the wedding.”

The wedding of Kana is a prophetic symbol of the wedding of Seh Ha-Elohim to his people (Israel) and through us (Israel) to all redeemed humankind (the Commonwealth of Israel). The heavenly Father has sent out an invitation to all who are willing, come to the wedding of Seh Ha-Elohim, who is about to be united with His bride (redeemed humanity) in eternal glory. Believe in the Messiah’s besorat of grace and receive the water of life that is graciously given without cost:

וְהָרוּחַ וְהַכַּלָּה אׂמְרִים בֹּא וְהַשּׁׂמֵעַ יׂאמַר בֹּא וְהַצָּמֵא יָבוֹא וְהֶחָפֵץ יִקַּח מַיִם חַיִּים חִנָּם׃

The Spirit and the bride say, “Come.”
And let the one who hears say, “Come.”
And let the one who is thirsty come;
Let the one who wishes: take the water of life without cost (to us).

Two Elect Groups: One Hidden; Another Visible:

Two Elect Groups: According to the besorahof Yochanan: Rabbi Yeshua, his Jewess mother (Miryam) and his five talmidim were in attendance at the wedding at Kana. In addition Yeshua’s four half-brothers (1, 2) and two sisters most certainly attended as well (Twelve persons in al). No names are given for Yeshua’s sisters. The names of the four brothers are:

Beother #1. Ya’acov (יַעֲקֹב),
Brother #2. Yosef (יוֹסֵף),
Brother #3. Shim’on (שִׁמְעוֹן), and
Brother #4. Yehudah (יְהוּדָה).

One Hidden; Another Visible: It is interesting to note that in the besorah of Yochanan the narrative of the first sign does not at its beginning visibly unite the spiritual family of Messiah: (five talmidim and mother) with the rest of his immediate physical family composed of four named brothers and two unnamed sisters. However, later in the prophetic narrative we do “see” the talmidim of Messiah united with his physical family after the wedding.

Divine Concealment: Under the rabbinical rule of “non-mention” (shelo nizkar)—also referred to as “divine concealment”—it is important for us to ask: Why are the names of the brothers kept hidden in the besorah of Yochanan but revealed elsewhere? This area of inquiry is explored in the last paragraph of this chapter. It must also be pointed out that the mother of Messiah is placed in the narrative as a member of both elect groups: the followers of Rabbeinu Yeshua (Jewish and Gentile); and the physical family of Yeshua (Jewish/Hebrews).

Twice Blessed: There are two different elect groups that are children of Abraham: his spiritual descendants and his physical descendants. The mother of Yeshua who is a type of Israel and all Twelve of the sent ones (shlichim) are members of both elect communities. The mother of the Messiah and the Twelve sent ones, therefore, are blessed to be members of the body of Messiah and the elect nation of Israel; they are twice blessed because they are members of both elections.They are both the physical and spiritual descendants of father Abraham.

Israel is God’s “Elect Nation”: Those of us who are the physical descendants of Abraham and Sarah are members of a national corporate calling (a physical assembly) and destiny. The problem is for nearly two millennia Israel had lost its way. The Prushim false teachers and their successors—the Bramble Bush King—caused our people to reject the leadership of the Messiah of God and follow them instead.

The Inevitable Return of AmIsrael to Adonai:

The Inevitable Return: Fortunately for Israel, Messiah through his shlichim promised us that our falling away would one day come to an end; it would be temporary. Due to our father Abraham’s eternal covenant with Adonai, if one generation of Israel or for that matter several generations fall away a later generation of our elect nation and people will return to Adonai.

God’s Word is True: Israel is now a nation again and there is a growing number of Jews who are followers of Rabbeinu Yeshua who are living in Israel today. Yet, there are still hundreds of prophecies that are yet to be fulfilled regarding both our nation and our people and in His Name they shall all be fulfilled (1, 2).

Faith in the “Divine Redemption”: Our (Israel’s) inevitable national salvation, however, in no way guarantees our own individual salvation. Only a saving faith in the divine redemption of Messiah and our own individual spiritual rebirth in the life of the Spirit of the Holy One can provide us permanent forgiveness and cleansing for our sins (past, present, and future) and the gift of eternal life.

Believing in God’s Promises: “Honor to God” for the the blessed testimony of the Twelve chosen Jewish shlichim (emmisaries; literally sent ones) and the Jewess Miryam (מרים, צאצא של המלך דוד), the mother of our Messiah. These dedicated Jewish followers of Rabbi Yeshua, who encountered both rejection and even hate from their fellow Jews, never ceased to believe that one day all Israel would be saved. They knew that the time of the partial hardening of our people toward the Messiah of God would one day swiftly come to an end.

The time for Israel’s restoration is now!

“God’s Rule”: The time of the Gentiles must now come to come to an end. It is time for the people of Israel to take back our birthright. Israel is the only nation and people who can usher in the establishment of the golden age of the kingdom of God here on earth. Soon God will send our Messiah back to Israel to re-establish His Kingdom here on earth. For it is written: only God’s rule manifested through the Messiah can bring peace (shalom) and prosperity to Israel and all of the nations, peoples and families of the earth.

Messiah in Rosh Hashanah & Yom Teruah Chapter 31>>