1. Day 7 of 7 Days (Part 7)—“There was a Wedding”
2. Only Israel and her Son can supply the world with the New Wine of the Spirit
3. Salvation is from the Jews!
4. All of the writers of the Brit HaChadashah are Jews
5. The “Best Wine” was saved until Now!
6. Israel’s unbelief has delayed God’s reign on earth
7. “No more Delay!”
8. The Wheat Seed that Died to bear Much Fruit
9. Significance of the Single Grain of Wheat
10. At Mount Sinai God pledged His love to Israel
11. Manifestation of Adonai’s Glory
12. Ten Males (minyon) are required to recite the 7 Wedding Blessings

Day 7 of 7 Days (Part 7)—“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.

Only Israel and her Son can supply the world with the New Wine of the Spirit:

וַיְהִי כַּאֲשֶׁר כָּלָה הַיָּיִן וַתֹּאמֶר אֵם יֵשׁוּעַ אֵלָיו אֵין לָהֶם יָיִן׃ וַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ מַה־לִּי וָלָךְ אִשָּׁה עִתִּי עֲדַיִן לֹא־בָאָה׃

When the wine ran out, the mother of Yeshua said to him, “They have no wine.” And Yeshua said to her, ‘Woman what does that have to do with us? My hour (time) has not yet come.”

Type of Israel: Since Messiah’s Jewess mother (Miryam) is a type of Israel, Rabbi Yeshua is asking his mother (Israel) the Torah question, “How is it Adonai’s will that we–Israel and Israel’s firstborn son–must supply the wine at this wedding?” Answer: Only Israel and her preeminent Son the Messiah can supply our people and all of the world with the new wine of the Spirit of the Holy One. The gift of the indwelling Presence of the Spirit of God has come into the world only through the Messiah ben Yosef, the Individual (Suffering) Servant, and Israel (the National Servant).

Salvation is from the Jews!

The Phrase: The phrase “salvation is of the Jews” originates from the Sefer of Yochanan. It was spoken by Yeshua during his famous conversation with a Samaritan woman at Jacob’s Well.

Context of the Conversation: During a conversation between Messiah ben Yosef and a Samaritan woman at Jacob’s Well, the woman brought up a long-standing dispute between Jews and Samaritans regarding the correct place of worship: Mount Gerizim (the Samaritan holy site) or Jerusalem (the Jewish holy site). Yeshua provides a clear distinction: “You worship what you do not know; we know what we worship, for salvation is of the Jews.”

Salvation is of the Jews!”

By this, the Messiah affirms that God’s covenantal promises, the prophetic timeline, and the ultimate vehicle for human salvation—the Messiah—properly entered the world through the lineage of Abraham, Isaac, Jacob, and the tribe of Judah.

All of the writers of the Brit HaChadashah are Jews:

אִם כֵּן, מַהוּ יִתְרוֹנוֹ שֶׁל הַיְּהוּדִי אוֹ מָה הַתּוֹעֶלֶת אֲשֶׁר בַּמִּילָה? הַרְבֵּה, מִכָּל הַבְּחִינוֹת; רֵאשִׁית כֺּל, בִּידֵיהֶם הֻפְקְדוּ דִּבְרֵי אֱלֹהִים. פ

“If so, what is the advantage of the Jew, or what is the benefit of circumcision? Much, in every respect; first of all, the words of God were entrusted to them.”

“In Their Hands“: Be’deyhem (בִּידֵיהֶם), literally “in their hands.” In Hebrew idiom, to place something “in someone’s hands” means to give them full responsibility or authority over it.

Deposited for Safekeeping: Hufkedu (הֻפְקְדוּ), this comes from the root Pekad (פקד), which relates to appointing, depositing, or depositing a trust. In modern and ancient Hebrew, a Pikadon is a deposit or something valuable left in your safekeeping that you must protect and return fully intact.

 “Words of God”: Divrei Elohim (דִּבְרֵי אֱלֹהִים),”the words of God.” This refers to the divine utterances, the Torah, the prophets, and the covenants.

All Jewish: The writers of the Brit HaChadashah writers were Jewish. They had to be Why? Because all the words of God are entrusted into the hands of the Jews. Figures like Mattityahu, Markos, Lukas (Hellenistic Jew), Yochanan, Sha’ul, Keifa, Yehudah, and Ya’akov were all Jewish followers of Rabbi Yeshua ben Yosef ben David operating within a first century (CE) Second Temple (516 BCE-70 CE) Jewish framework.

Custodians of the Divrei Elohim: The Jewish people have been given a multi-layered responsibility: God has charged AmIsrael with meticulously copying, preserving, and protecting the Holy Scriptures. The Jewish scribal tradition (such as the later Masoretes) developed incredibly strict rules for copying manuscripts—counting every single letter to ensure not a single stroke of a pen was altered or lost over millennia.

Revelation of God’s Character: Through the law, the prophets, and the history of Israel, God’s people have preserved the knowledge of the One True God (monotheism) in a world that was overwhelmingly pagan and polytheistic.

Messianic Lineage: The “words of God” included the promises and prophecies of a future Messiah. Israel was entrusted with carrying this prophetic timeline forward so that the world would recognize the Messiah when he arrived.

Nature of a “Trust”: The crucial takeaway from the word Hufkedu (entrusted) is that the scriptures were not given to the Jewish people as an exclusive possession to keep hidden, but as a sacred trust to manage for the benefit of the world. Like a banker holding a valuable deposit, they were responsible for its safekeeping. Shaul ben Benyamin (Paul) argued that even if some individuals were unfaithful to that trust, it did not diminish the faithfulness of God or the inherent value of the sacred treasure placed in their hands.

The Best Wine was saved until Now!

Master of the Banquet: wine first, and after they have drunk to their full then he gives them the less-than-the best (הטוב-פחות) wine. But you have saved the best wine until now!”

Saving the Best for Last: When the master of the banquet (the rosh hasuda or toastmaster) tasted the water turned to wine, he noted a complete reversal of standard hospitality practices. Normally, hosts served the highest quality, most expensive wine (היין הטוב) first while guests’ palates were sharp. Once the guests had “drunk to their full” and their senses were dulled, the inferior, “less-than-the-best” wine (הטוב-פחות) was brought out. By saving the best wine for last, the Messiah ben Yosef demonstrated that God’s paradigm is the opposite of human nature. Human systems begin with the finest presentation but inevitably diminish over time; Adonai begins with the broken and empty, saving the absolute best for the climax of history.

The Wine (Joy) Ran Out: At the wedding feast of the “first Adam” the wine ran out because of sin. In the wedding feast of the Last Adam the wine will never run out because he (our Messiah) will make an end of all sin! This is so because Rabbi Yeshua has already successfully atoned for sin once-and-for-all by his dying on the accursed tree. This cleansing for sin has allowed the new wine that issues out of the covenant of God’s grace (His chesed), to provide us with an unending supply of the life of His Spirit. This good wine will flow freely at the Wedding Banquet of the Lamb in the messianic Kingdom of God.

First Wedding (First Adam): In Jewish theology the creation of Adam Ish and Isha is often viewed as the original “wedding feast” in the perfect garden of Eden. However, through the introduction of sin, the joy of that union “ran out.” The wine—which consistently symbolizes joy, life, and the Presence of the Spirit of the Holy One—was dried up by spiritual death and separation from the Creator.

Final Wedding (Final Adam): Where the First Adam failed and brought scarcity, the Final Adam succeeds and brings infinite abundance. By performing his first sign at a wedding, the Messiah was signaling that his entire mission was to restore the broken wedding of Eden and prepare humanity for a brand-new marriage.

Five and Three: The words, “My hour has not yet come” or “My time has not arrived” occurs five times in the besorah of Yochanan. Later we read three times that the Messiah’s hour had come (1, 2, 3). The specific time-hour the Messiah was referring to was when he would die on the accursed tree on the day of Pesach (at the ninth hour).

Divine Chronology: “My Hour” in the Sefer of Yochanan is uniquely structured around a cosmic clock. The Messiah moves through his earthly ministry with absolute sovereign timing, completely immune to premature arrest or death until the precise designated moment.

Not Yet: (5 Times): In the first half of the Sefer of Yochanan he emphasizes that Messiah’s time is strictly regulated. This phrase appears at the Wedding of Kana (2:4), twice during the Feast of Sukkot when people tried to seize him (7:6, 7:8, 7:30), and again during his teaching at the Temple treasury (8:20). No human plot could touch him because the hour dictated by Adonai had not arrived.

“The Hour Has Come”: (The three declarations). The turning point occurs during the final Passover season. Messiah declares, “The hour has come for the Son of Man to be glorified” (12:23). Yochanan notes before the foot-washing that the Messiah “knew that his hour had come to depart from this world to the Father” (13:1). Finally, in his High Priestly prayer, Messiah ben Yosef looks to heaven and says, “Father, the hour has come; glorify your Son” (17:1). This “hour” was explicitly Passover (Pesach) afternoon, the exact time the lamb was slain, demonstrating that he was the ultimate Korban Pesach.

Six Empty Stone Jars: The shaliach (sent one, apostle) Yochanan explicitly notes that there were six stone water jars present for Jewish purification rites. Stone jars were uniquely used in Jewish ritual because, unlike pottery, stone could not become ritually defiled (tamei). They represented the pinnacle of the old covenant system of purification and ritual washing. In biblical numerology, the number six represents man and it represents incompleteness, human deficit, and the old order.

Plus One Full Jar: By performing the sign on the seventh day, the Messiah acts as the “seventh jar” or the seventh candle—the element of ultimate perfection. He is the Rock full of “living Water” that Moses struck. He takes the water of the old ceremonial law and transforms it into the rich wine of God’s grace, showing that what human effort left incomplete (six jars, six days of labor), the Spirit of Adonai completes and perfects in Himself though the Adon (Master) of the Sabbath day in the Brit Chadashah.

Messiah is the “7th Jar” on the 7th Day! By contrast to the sixth jar (incomplete), the number seven throughout scripture signifies fullness, divine perfection, and the Sabbath rest of God (Shabbat). Yochanan ben Zebedyah subtly frameworks his entire opening chapter in his Sefer Yochanan around a spiritual “creation week,” culminating in this miracle.

אַחַי, אֵינֶנִּי רוֹצֶה שֶׁיֵּעָלֵם מִכֶּם שֶׁאֲבוֹתֵינוּ כֻּלָּם הָיוּ תַּחַת הֶעָנָן, וְכֻלָּם עָבְרוּ בְּתוֹךְ הַיָּם, וְכֻלָּם נִטְבְּלוּ לְמֺשֶׁה בֶּעָנָן וּבַיָּם. כֻּלָּם אָכְלוּ אוֹתוֹ מַאֲכָל רוּחָנִי, וְכֻלָּם שָׁתוּ אוֹתוֹ מַשְׁקֶה רוּחָנִי, כִּי שָׁתוּ מִן הַצּוּר הָרוּחָנִי הַהוֹלֵךְ עִמָּהֶם, וְהַצּוּר הוּא הַמָּשִׁיחַ. פ

“Brothers, I do not want you to be unaware that our forefathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea. They all ate the same spiritual food, and they all drank the same spiritual drink—for they drank from the spiritual rock that accompanied them, and that rock was the Messiah.”

.כִּי שָׁתוּ מִן הַצּוּר הָרוּחָנִי הַהוֹלֵךְ עִמָּהֶם, וְהַצּוּר הוּא הַמָּשִׁיחַ

For they drank from the spiritual Rock that accompanied them, and the Rock is the Messiah.

Living Water Struck from the Rock (Stone): When Moses struck the rock in the wilderness (Exodus 17), physical water flowed to keep Israel alive. The Sheliach Shaul Benyamin later explicitly notes that “the Rock was Ha-Mashiach.”The Messiah does not just carry water; he is the ultimate stone vessel, the true temple not made with human hands, holding the spiritual “Living Water” (Mayim Chayim) that completely satisfies human thirst.

Presence of Completion: Where there is human insufficiency (six jars), Messiah ben Yosef is the missing piece to humanity’s completion—the Seventh Vessel. His presence introduces the divine perfection that the legalistic framework lacked. He is the ultimate container of God’s Presence, bringing an end to the repetitive labor of ceremonial washing by offering a singular, final purification.

Transforming Water into the Wine of Grace: The miracle itself—turning water into wine is a vivid demonstration of structural transformation.

From Law to Grace: Water represents the cold, rigid, defensive boundaries of the ceremonial law (keeping defilement out). Wine represents joy, abundance, intimacy, and the outpouring of the Spirit of the Holy One. By transforming the purification water into choice wine, the Messiah of God signals that the era of mere external behavior management is over. He fills the old forms with entirely new substance.

Failures of Human Effort Overcome: The wedding feast ran out of wine, symbolizing the bankruptcy of human joy and religious systems left to their own devices. Human effort leaves the jars static. But the Spirit of Adonai transforms the element of purification into the element of celebration.

The Ultimate Shabbat: What human strength could not do across six days of labor or through six stone jars of striving, the Adon (Master) of the Sabbath accomplishes perfectly. The heavenly Messiah ben Yosef ben David steps into the human deficit, absorbs the framework of the old covenant, and expands it into an abundant, unyielding flow of divine grace. He is the Seventh Jar, completing the week of creation and ushering humanity into the joy of Adonai’s perfect eternal day of rest.

Transformation to Wine: By turning the water inside these purification jars into wine, Messiah ben Yosef was signaling that the old system of external ritual washing was being upgraded to an internal transformation of God’s joy and life.

Sign of the Tav: Yochan ben Zebedyah beautifully bridges the miracle of the wine with the ultimate sacrifice on the “accursed tree” In the ancient Paleo-Hebrew script, the final letter of the alphabet, Tav (ת), was written as a pictograph of a cross + or an x, signifying a mark, a covenant, or a sign. By dying on the “accursed tree” (configured in the shape of the Tav), Yeshua stamped the final seal on the covenant. His shed blood provided the definitive, ultimate cleansing from sin that the stone jars of water could only foreshadow.

The Accursed Tree: This references Deuteronomy 21:23 (“cursed is everyone who hangs on a tree”), explaining the crucifixion not just as a Roman execution, but as the Messiah taking on spiritual exile and curse to achieve forgiveness for his people.

Divine Order of the Spirit: “To the Jew First.” The indwelling of the Ruach HaKodesh could only happen after the sacrifice, resurrection, and ascension of the Messiah. As Yeshua said (16:7), “If I do not go away, the Counselor will not come to you.”

The Jewish Priority: On the day of Shavuot (30 CE), the gift of the indwelling Spirit was poured out in Jerusalem exclusively upon Jewish believers and standard proselytes. This aligns with the biblical mandate: “To the Jew first, and also to the Greek.” Israel was the natural olive tree meant to receive the firstfruits of the harvest.

Responsibility of Stewardship: Just as Israel was historically “entrusted with the words of God,” AmIsrael was now entrusted with the Besoraof Adonait . It was the Jewish talmidim’s mission to be shlichim, emissaries of God’s “light to the Gentiles” and to carry Adonai’s Good News message of redemption from Jerusalem to the ends of the earth.

Meshalim of the Rejected Invitation: Two parables apply here: “Invitation to a Great Banquet” and “Invitation to a Wedding Banquet.” In both parables, a king prepares a magnificent wedding feast for his son. The initial invited guests—representing the leadership and majority of first-century Israel—make trivial excuses (buying fields, testing oxen, marrying) and decline or ignore the invitation.

Pivot to the Highways and Byways: Angered by the rejection, the king commands his servants to go out into the streets, the lanes, and the hedges to bring in anyone they can find—the poor, the crippled, the blind, and ultimately the Gentiles.

הִנֵּה יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹֽד׃ כֵּן יַזֶּה גֹּויִם רַבִּים עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם כִּי אֲשֶׁר לֹֽא־סֻפַּר לָהֶם רָאוּ וַאֲשֶׁר לֹֽא־שָׁמְעוּ הִתְבֹּונָֽנוּ׃

“Behold, My servant will prosper, he will be high and lifted up and greatly exalted. Thus he will sprinkle (purify with his sacrificed life, symbolized in the sprinkling of blood) many nations (גּוֹיִ֣ם-Goyim, the Gentiles), Kings will shut their mouths on account of him; for what had not been told them they will see, and what they had not heard they will understand.”

Grace for the Gentiles: Because the formal leadership and majority of Israel paused or declined the invitation, a historical window opened. The wild olive branches (the Gentiles) were grafted into the spiritual wealth of Israel. However, as Shaul ben Benyamin notes, this inclusion of the Gentiles is ultimately designed to provoke Israel to jealousy, ensuring that one day, all Israel will recognize their Messiah and join the unending Wedding Banquet.

A Sign of Cleansing from Sin: Therefore, this miracle at Kana was given as a sign that Messiah ben Yosef’s death on the accursed tree (configured in the Sign of the Tav) would result in his followers being cleansed (forgiven) of sin and thereby made ready to receive the heavenly Father’s gift of the Indwelling Presence of His own Spirit. Once Mashiach Yeshua ben Yosef had died on the accursed tree, was resurrected from the dead, and ascended into heaven all the Asfet Yisrael (אספת ישראל), “Assembly of Israel” could receive the gift of the indwelling Presence of the Spirit of the Holy One.

And a Return to the Joy of Adonai: The gift of the Spirit was given to our people of Israel first; afterwards, it was our responsibility to offer the gift of eternal life to the Gentiles. After most of our people declined or ignored God’s invitation to the Wedding Banquet of His Son, the Gentiles were invited to receive Adonai’s forgiveness for sin and His gift of eternal life.

Israel’s unbelief has delayed God’s reign on earth:

The Delay of Forgiveness to Joy: This is so because God will not establish His physical rule over all the earth without first restoring Israel. In spite of the trouble we have been to Adonai AmIsrael can never be replaced. Avinu Shebashamayim has put His love upon us forever. Therefore, the actual establishment of His physical reign on earth is being delayed until we accept the rule of His Messiah that He sent to our ancestors so long ago

The Condition of Return: The heavenly Messiah ben Yosef ben David will not return to  Israel to establish Adonai’s global kingdom until the corporate nation of Israel welcomes him. This is heavily rooted in Messiah’s statement, “You will not see me again until you say, ‘Blessed is he who comes in the name of the Lord'”

Gentile Role: In the interim, the Spirit of the Holy One has been poured out on the Gentiles. Believing, God-fearing Gentiles recognize that their spiritual root is Israel and that true global restoration depends on the spiritual awakening of the Jewish people.The believing God fearing Gentiles know this to be true. They know that the Presence of God and the establishment of His kingdom here on earth cannot happen until our nation and people acknowledge the Messiah Yeshua ben Yosef as our Redeemer and King. Therefore, God our Father has given the gift of His Spirit to the Gentiles but He has yet to bring His kingdom rule over all of the earth. This leads us to next ask the question: When will Messiah return to earth to establish the Kingdom of God here on earth?

Rachel and Leah: As the prophetic Torah narrative goes: After Leah – the one with the weak eyes – gives birth to multiple sons, the Ewe Lamb, the meaning of the name of her younger sister, Rachel (רָחֵל) will give birth to another son. In addition to the first son Joseph, the Messiah ben Yosef, this second son is a reference to the rebirth of Israel in the modern era. Therefore it is written in the time of today’s modern Israel:

“No more Delay!”

Now is the Time: There must be no more delay. Now is the time of the Messiah’s appearance/return! The meaning of Yosef’s name, “To Add” (יוֹסֵף) is proof of this. For it is the destiny of Leah’s younger sister (her latter day sister) Rachel to give to Israel yet another son. This means Israel’s people will go through yet one more time of difficulty and suffering. This final time of will last a period of seven years. This will be for Israel a time of Benoni (בֵּן–אוֹנִי), meaning “Son of My Sorrow”). Then at the end of this seven years of (final) testing our Messiah will return to Israel.

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▼                                                                                                      ▼
Leah (Weak Eyes)                                                                Rachel (Ewe Lamb)
• Multiple sons                                                                    • Dies giving birth to Benoni
• Symbolizes initial, spiritual blindness                          • Symbolizes modern Israel’s rebirth
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│                                                                               ┌────────┴────────┐
│                                                                               ▼                                             ▼
│                                                                       1st Son: Yosef                       2nd Son: Benyamin
│                                                                       (Messiah’s First                       (The Remnant or
│                                                                              Coming)                             Modern Rebirth)
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“Partial Hardening”                                                                        ▼
Awaiting the Fullness of the Gentiles                                                    “Son of My Right Hand”

Leah (Weak Eyes): In Genesis 29:17, Leah is described as having “weak” or “tender” eyes. Leah represents the historical period of corporate Israel’s spiritual blindness or “partial hardening” toward the Messiah.

Rachel (The Ewe Lamb): Rachel is beautiful of eyes and form. Her name literally means “ewe” or “female sheep” in Hebrew ( רָחֵל). In Messianic thought, Rachel represents the beloved, chosen, yet deeply suffering soul of the Messiah of Israel and the people of Israel. Rachel gives birth to two specific sons who frame the entire Messianic arc: Yosef (Joseph) and Benyamin (Benjamin).

“To Add” (Yosef): The linguistic exploration of Rachel’s sons serves as the mathematical and prophetic “proof” for the text’s assertion of “No more delay!” When Joseph was born, Rachel named him Yosef, stating, “May Adonai add to me another son” (Genesis 30:24). The passage links this to the historical plan: Yosef (representing Messiah ben Yosef) was just the first part of the equation. God’s plan required “adding” the second son.

נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּֽיו׃

Rachel-Messiah Connection: “He was oppressed and he was afflicted, yet he did not open his mouth; Like a lamb that is led to slaughter, and like a sheep (רָחֵ֕ל-rachel, ewe, female sheep) that is silent before its shearers, so he did not open his mouth.” (Isaiah 53:7)

“Son of My Sorrow (Benoni)”: As Rachel was dying in childbirth with her second son, she named him Benoni (בֶּן־אוֹנִי), meaning “Son of my sorrow” or “Son of my trouble” (Genesis 35:18).

נִבְזֶה וַחֲדַל אִישִׁים אִישׁ מַכְאֹבֹות וִידוּעַ חֹלִי וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ נִבְזֶה וְלֹא חֲשַׁבְנֻֽהוּ׃

“He was despised and forsaken of men, a man of sorrows and acquainted with grief; and like one from whom men hide their face he was despised, and we did not esteem him.”

מֵעֲמַל נַפְשֹׁו יִרְאֶה יִשְׂבָּע בְּדַעְתֹּו יַצְדִּיק צַדִּיק עַבְדִּי לָֽרַבִּים וַעֲוֹנֹתָם

“As a result of the anguish of his soul, he will see it and be satisfied; by his knowledge
the Righteous One, My Servant, will justify the many, as he will bear their iniquities.”

The 7-Year Tribulation: Benoni is directly related to Messiah as the “Man of Sorrows”  and to AmIsrael. The trouble, grief and deep sorrow of Israel as a nation and people has been unlike that of any other nation and people throughout the history of the world. Messiah rightly said that the forces of evil hates him and AmIsrael (the Jewish people) as well. out of all the persecution that Israel has faced the worst has yet to come. The prophetic name Benoni especially applies to the (yet future) Time of Jacob’s Trouble (Jeremiah 30:7). In prophecy this occurs during the 70th Week of Daniel—a literal seven-year period of global tribulation and ultimate testing for Israel. This final period of sorrow is viewed as the catalyst that breaks the spiritual hardening of our nation.

The Right Hand of Power: While Rachel named the child Benoni out of her suffering, Jacob immediately intervened and renamed him Benyamin (Benjamin), meaning “Son of my right hand” (Genesis 35:18).

The Dynamic Realized: When the heavenly Messiah ben Yosef (Suffering Messiah) returns as Messiah ben David (Conquering Messiah) at the end of the seven years of testing, he discovers that a “younger brother” has been raised up. This “Benjamin” represents the resurrected, spiritually awakened faithful remnant of national Israel.

The Kingdom Established: Israel’s transition from Benoni (sorrow and unbelief) to Benyamin (the right hand of faith and covenant authority) prompts the return of the King. With Israel fully restored to faith, the Kingdom reign of Adonai here on earth officially begins, establishing His physical (rod of iron) rule over all the earth from Jerusalem.

“Son of My Right Hand”: It bears repeating: When the glorified, immortal heavenly Messiah Yeshua ben Yosef ben David returns to Israel this time he will rejoice to find that God His Father has raised up for him a younger brother, Benyamin (בִּנְיָמִין), meaning “Son of My Right Hand.” Then will the people of Israel finally come to full faith in the Messiah of God and together we will change the world! So we pray without ceasing for the salvation of Israel that the reign of the Kingdom of God may begin here on earth. Therefore we now affirm, let there be “no more delay!“

The Wheat Seed that died to bear “Much Fruit”:

אָמֵן אָמֵן אֲנִי אוֹמֵר לָכֶם, אִם לֹא יָמוּת גַּרְגִּיר הַחִטָּה הַנּוֹפֵל לְתוֹךְ הָאֲדָמָה, הוּא יִשָּׁאֵר לְבַדּוֹ. אֲבָל אִם יָמוּת, יַעֲשֶׂה פְּרִי הַרְבֵּה.פ.

Mashal (Parable): “Amen, amen (אָמֵן אָמֵן), I say to you, if the wheat (גרגיר החיטה-grain of wheat) does not fall into the midst of the soil and die, it will be left to remain alone. But when it dies, it bears much fruit.”

 הָאוֹהֵב אֶת נַפְשׁוֹ מְאַבֵּד אוֹתָהּ, וְהַשּׂוֹנֵא אֶת נַפְשׁוֹ בָּעוֹלָם הַזֶּה יִשְׁמְרֶנָּה לְחַיֵּי עוֹלָם. אִם מִישֶׁהוּ מְשָׁרֵת אוֹתִי, שֶׁיֵּלֵךְ אַחֲרַי; הֵיכָן שֶׁאֶהְיֶה אֲנִי, שָׁם יִהְיֶה גַּם מְשָׁרְתִי. אִישׁ אִם יְשָׁרֵת אוֹתִי, הָאָב יְכַבֵּד אוֹתוֹ. וְעַתָּה נִבְהֲלָה נַפְשִׁי, וַאֲנִי מָה אֺמַר: ‘אָבִי, הַצִּילֵנִי מִן הַשָּׁעָה הַזֺּאת?’ אַדְּרַבָּא, הֲרֵי לְשֵׁם כָּךְ בָּאתִי לַשָּׁעָה הַזֺּאת. אָבִי, פָּאֵר אֶת שִׁמְךָ”!פ

Nimshal (Application): (12:25) “Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, let him follow me; and where I am, there my servant will be also. If anyone serves me, HaAv will honor him. Now my soul is troubled, and what shall I say? ‘Father, save me from this hour?’ On the contrary, it is for this very reason that I have come to this hour. Avi (אָבִי), glorify Your name!” (אָבִי, פָּאֵר אֶת שִׁמְךָ)

The Leper: For the sake of our nation and people of Israel the Suffering Messiah has become “The Leper.” The leprous disease of the sin of the nation and the people of Israel and of all the world has been transferred upon him. The Leper is sacrificed so that he and what is now ‘his’ horrible disease of sin might be carried far away from his people, out of the land of the living—-into the land of death (Isaiah 52:14; 53:8–10).

כַּאֲשֶׁר שָׁמְמוּ עָלֶיךָ רַבִּים כֵּן־מִשְׁחַת מֵאִישׁ מַרְאֵהוּ וְתֹאֲרֹו מִבְּנֵי אָדָֽם׃

“Marred more than any man”: “Just as many were astonished, so his appearance was marred more than any man and his form more than the sons of men.”

מֵעֹ֤צֶר וּמִמִּשְׁפָּט֙ לֻקָּ֔ח וְאֶת־דֹּורֹ֖ו מִ֣י יְשֹׂוחֵ֑חַ כִּ֤י נִגְזַר֙ מֵאֶ֣רֶץ חַיִּ֔ים מִפֶּ֥שַׁע עַמִּ֖י נֶ֥גַע לָֽמֹו׃ וַיִּתֵּ֤ן אֶת־רְשָׁעִים֙ קִבְרֹ֔ו וְאֶת־עָשִׁ֖יר בְּמֹתָ֑יו עַ֚ל לֹא־חָמָ֣ס עָשָׂ֔ה וְלֹ֥א מִרְמָ֖ה בְּפִֽיו׃ וה’ חָפֵץ דַּכְּאֹו הֶֽחֱלִי אִם־תָּשִׂים אָשָׁם נַפְשֹׁו יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ ה’ בְּיָדֹו יִצְלָֽח׃

“He had done no violence”: “By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living. For the transgression of my people, to whom the stroke was due? His grave was assigned with wicked men. Yet he was with a rich man in his death, because he had done no violence, nor was there any deceit in his mouth. But HaShem (the NAME) was pleased to crush him, putting him to grief; if he would render himself as a guilt offering, he will see his offspring, he will prolong his days, and the good pleasure of HaShem will prosper in his hand.”

קַיָּפָא, שֶׁהָיָה אֶחָד מֵהֶם וְהוּא הַכֺּהֵן הַגָּדוֹל בְּאוֹתָהּ שָׁנָה, אָמַר לָהֶם: “אֵין אַתֶּם יוֹדְעִים כְּלוּם, אַף אֵינְכֶם מְבִינִים שֶׁכְּדַאי לָנוּ כִּי אִישׁ אֶחָד יָמוּת בְּעַד הָעָם וְלֹא תֺּאבַד כָּל הָאֻמָּה כֻּלָּהּ”. לֹא מִלִּבּוֹ אָמַר זֺאת, אֶלָּא שֶׁבֶּהֱיוֹתוֹ כֺּהֵן גָּדוֹל בְּאוֹתָהּ שָׁנָה הִתְנַבֵּא כִּי יֵשׁוּעַ עָתִיד לָמוּת בְּעַד הָאֻמָּה.פ

[11:49]  Kayafa, who was one of them—and the High Priest that year—said to them, “You know nothing at all, nor do you realize that it is better for you that one man should die for the people (הָעָם), rather than the whole nation perish.” He did not say this on his own; rather, as High Priest that year, he prophesied that Yeshua was destined to die for the nation.

וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֹנֹתֵינוּ מוּסַר שְׁלֹומֵנוּ עָלָיו וּבַחֲבֻרָתֹו נִרְפָּא־לָֽנוּ׃

“Pierced through” for us: But he was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon him,
And by his scourging we are healed.

מֵעֲמַל נַפְשֹׁו יִרְאֶה יִשְׂבָּע בְּדַעְתֹּו יַצְדִּיק צַדִּיק עַבְדִּי לָֽרַבִּים וַעֲוֹנֹתָם הוּא יִסְבֹּֽל׃

He will “justify the many”: As a result of the anguish of his soul,
He will see it and be satisfied;
By his knowledge the Righteous One,
My Servant, will justify the many,
As he will bear their iniquities.

He died in our place: The Messiah is the innocent one who died a sacrificial-redemptive death for our sake. He died in our place. This is why he did not speak a word in his own defense (Isaiah 53:7). Not because he was guilty. There was no defense because we are guilty! He had no defense because he was standing up in our place to the righteous judgment of Adonai our Father and our God.

The Significance of the Single Grain of Wheat:

Ultimate Outcome Gift of the Spirit: When Yeshua refers to himself as a single grain of wheat in Yochanan he connects his death and resurrection to Israel’s agricultural calendar. The ultimate outcome of this sacrifice is realized at Shavuot (Pentecost), where the “golden grain” is finally brought to full maturity and made to rise.

Mosaic Covenant: Mosaic covenant, the Spirit of the Holy One was selectively given—resting primarily upon leaders, prophets, and kings (like Moses, David, or the 70 elders). To multiply this gift across all believers, a fundamental legal and spiritual shift was required, which Messiah’s death achieved in three steps:

Cleansing the Temple: The Spirit of the Holy One cannot dwell in a defiled space. Messiah’s sacrificial death served as the ultimate Day of Atonement (Yom Kippur) sacrifice, purifying human consciences once and for all. This turned the 120 talmidim in Jerusalem into fit, clean tabernacles capable of hosting the literal Presence of God.

Removal of Condemnation: The Torah given at Sinai exposed sin and carried a penalty of death for disobedience. By dying, the Messiah bore the “curse of the law,” legally absorbing the condemnation. This allowed Adonai to pour out His favor and Spirit without violating His justice.

Law of the Harvest (The Seed): Messiah ben Yosef directly applied a farming analogy to his death: “Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” Rabbeinu Yeshua’s solitary life had to be broken so that His spiritual DNA (1, 2) could be replicated and multiplied into the 120 Jewish men who received the gift of the indwelling Presence of the Spirit on Shavuot (30 CE).  Thereafter, Adonai’s besorat of redemption and His gift of the Spirit were offered to all AmIsrael (first) and afterwards to all of the nations, peoples, and families of the earth.

Blessed Offspring: Prophesying about HaBrit HaChadashah (New Covenant) restoration, Isaiah 61:9 declares: “Their descendants will be known among the nations, their offspring among the peoples; all who see them will acknowledge that they are the seed Adonai has blessed.”

120 Jewish Men: The number 120 is deeply symbolic in Jewish history and biblical numerology, representing the organizational structure of a new community:

Minimum for a Sanhedrin: In Second Temple Jewish jurisprudence, a community required a minimum of 120 Jewish men to establish its own local ruling council or Sanhedrin. By gathering 120, the talmidim formed the structural legal foundation for the new body of believers who would receive the gift of the indwelling Presence of the Spirit of the Holy One.

Anshei Knesses HaGedolah: Historically, Ezra (the “Helper”) established the Anshei Knesses HaGedolah (Men of the Great Assembly)—the governing religious body that restored Israel after the Babylonian exile—with exactly 120 elders.

At Mount Sinai God pledged His love to Israel:

Awakening of Love: At Sinai our ancestors AmIsrael gave their pledge to always do whatever God told us to do. What happened at Mount Sinai was Israel’s betrothal ceremony with God; the awakening of love. Adonai pledged that His Spirit would always be “with” us and that He would never leave or forsake us.

Consummation of Love: However, this was not Israel’s final wedding ceremony with God: In the consummation of love God promised that His Spirit would not only be with us, He would also live “within” us forever. For it is written:

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

“And I will ask the Father [Adonai], 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 (Am Yisra’el) and will be in you.” (1, 2, 3, 4, 5, 6, 7, 8, 9, 10).

“Everything He says, you do!”

For the the Spirit of the Holy One to live in us forever we must first hear, understand and obey Adonai. Therefore, at the wedding of Kana the command is given:

וַתֹּאמֶר אִמּוֹ אֶל־הַמְשָׁרֲתִים כָּל־אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוֹּ׃

“His mother [*Yisra’el] said to the servers, “Everything he says, you do!”

*Miryam bat (King) David, the mother of Yeshua, whose name in Hebrew means “bitter” and “rebellious” is a prophetic type of our nation and people of Israel.

Meaning of “Galil” (Galilee): As already stated Galil (in biblical Hebrew) literally means roll, circuit, cylinder, circle, and ring. In the context of a wedding this scriptural place name indicates the establishment of an eternal and unbreakable union between God and His people. “His mother said to the servants, ‘Whatever He says to you, do!'” Our Rabbi’s mother Miryam gives excellent advice to the servants when she directs them, “Everything he says, you do!” This command by her to the servants to obey everything he says reminds us of what Israel agreed to do at the foot of Mount Sinai.

The Wedding Symbolism: Because a ring is a continuous circle with no beginning and no end, it represents eternity. The hosting of the first miracle at a wedding in Galil is a deliberate symbolic marker for the establishment of an eternal and unbreakable covenant (union) between God and His people.

Mary’s Command: The passage draws a direct parallel between Miryam’s instruction to the servants at the wedding and Israel’s covenant at Mount Sinai. The Wedding at Kana is a symbolic “renewal” of the Sinai Covenant. By telling the servants to do everything he says, Miryam is mirroring the exact language of absolute faithfulness that Israel used when marrying themselves to God’s law at Mount Sinai.

Event	The Command / Response	Scriptural Context
The Wedding at Kana (Besorah of Yochanan)	“Whatever He says to you, do!” (Miryam to the servants)	Miryam tells the servants to offer unconditional obedience to Messiah (our Rabbi) right before he turns water into wine.
The Covenant at Sinai (Exodus)	“All that the Lord has spoken we will do!” (Israel to God)	The Israelites accept God’s Torah at the foot of Mount Sinai by promising complete, proactive obedience before even hearing the specific laws.

Israel’s Promise: This promise of our Jewish ancestors at the foot of Mount Sinai to do “whatever God says” is binding on every generation of Israel. This marital vow requires every physical descendant of Abraham, Isaac, and Jacob to always hear, understand and obey every word that comes from the mouth of Adonai. In Judaism God’s giving His Torah to us represented our (eternal) Bridegroom Adonai placing His ring of engagement on His bride’s (Israel’s) finger.

Manifestation of Adonai’s Glory:

Proceedings of the Heavenly Court: Turning the water into wine was the first miracle (sign) the Messiah performed. In the Beloved Disciple’s account of the Proceedings of the Heavenly Court testimony he uses the word Sign rather than miracles because the Heavenly Court wants to point out the divine significance of the acts. The Spokesperson for the shlichim (sent ones) explains that the miracles were a manifestation of Messiah ben Yosef’s glory.

Judicial Framework: Framing Sefer Yochanan (סֵפֶר יוֹחָנָן) as a “Proceedings of the Heavenly Court” is a declaration that these actions are not random displays of supernatural power. Instead, they are legal evidence presented in heaven and observed here on earth (by you) to prove a claim.

The Purpose of the Sign: A miracle merely amazes the senses, but a sign points past itself to a deeper spiritual reality. Turning water into wine signifies the transformation of ritual purification (water) into the joy of the Messianic banquet (wine), testifying to the shifting of eras and the arrival on earth of the Kingdom of Adonai.

Glory: “Glory” (תִּפְאָרָה) is a term that refers to the recognition belonging to a person: his appearance, rank, honor, and renown. The term glory makes you think about and recognize a person for who he is. In this case, Messiah’s glory makes his talmidim and those who hear his teaching believe he is the Spirit of the Holy One come to earth in human form; the “visible” manifestation of the “invisible” Presence of the Spirit of the Holy One.

Hand of Adonai: In the Hebrew Bible, these terms (tiferet, tif’arah) are frequently associated with divine majesty, royal crowns, garments of the priesthood, or the honor of a nation. For example, Isaiah 62:3 uses tif’arah poetically:

וְהָיִ֛יתְ עֲטֶ֥רֶת תִּפְאֶ֖רֶת בְּיַד־ה’ (וצנוף) וּצְנִ֥יף מְלוּכָ֖ה בְּכַף־אֱלֹהָֽיִךְ׃

“You shall be a crown of glory in the hand of Adonai.”

Tiferet (תִּפְאֶרֶת): This is the more common, standard abstract noun form in biblical and modern Hebrew. It denotes majesty, splendor, or intrinsic magnificence.

Tif’arah (תִּפְאָרָה): This is a poetic, emphatic variation of the noun. It carries the exact same meaning but is used less frequently, often appearing in biblical poetry or prophetic literature to emphasize a grand state of glory.

Ten Males (minyon) are required to recite the 7 Wedding Blessings:

Sacred Covenant: Legal quorum of ten men is required for Sheva Brachot, “Wedding Blessings.” In Jewish law (Halakha), a wedding is not merely a social gathering; it is a sacred covenant. To recite the Sheva Brachot (the Seven Wedding Blessings) during the ceremony and the subsequent seven days of feasting, a minyan of ten free adult males must be present (Talmud, Ketubot 7b).

Person #1.    The Messiah Yeshua ben Yosef ben David;
Person #2.    Andrai ben Yochanan, (1st Cousin of Yeshua);
Person #3.    Yochanan ben Zebedyah (1st Cousin of Yeshua);
Person #4.    Shim’on ben Yochanan, (1st Cousin of Yeshua);
Person #5.    Philip (exact relation unknown);
Person #6.    Netan’el (exact relation unknown);
Person #7.    Yaacov ben Yosef (1st brother of Yeshua);
Person #8.    Yosef ben Yosef (2nd brother of Yeshua);
Person #9.    Shim’on ben Yosef (3rd brother of Yeshua); and
Person #10.  Yehudah ben Yosef (4th brother of Yeshua).

Gathering of the Minyan: A minyan is the traditional Jewish quorum of ten men required for public prayer and certain religious obligations—including the recitation of the seven wedding blessings (Sheva Brachot). Messiah “establishing a formal minyan,” demonstrates that his presence wasn’t just a casual social visit. Instead, he organized and sanctified the community structure at the wedding, demonstrating his intent to legally and spiritually build his assembly (the Kehilah).

Fusion of Natural and Spiritual Families: The composition of this specific minyan represents the bridging of two worlds: Yeshua’s earthly (nuclear) family and his spiritual kingdom.

Talmidim (Disciples #2–#6): These represent the foundation of the Kehilat (the Congregation). They are the spiritual pioneers.

Brothers (Achin #7–#10): Yaacov, Yosef, Shim’on, and Yehudah represent his physical, earthly lineage.

One Corporate Body: By weaving his talmidim (some of whom were also cousins) and his literal immediate family brothers into a single minyan, the Messiah ben Yosef ben David visually demonstrated that the physical line of David and the spiritual family of God were merging into one community centered around him.

Activation of Prayer and Manifestation: In Jewish mysticism and theology, when ten Jewish men gather with a unified holy purpose, the Shechinah (the Divine Presence) comes to rest among them. A minyan has the unique spiritual authority to corporate-petition Heaven in a way an individual cannot.

Corporate Witness: The Wedding at Kana is famous for Messiah ben Yoseph’s first public miracle—turning water into wine. The presence of a complete minyan provided the necessary spiritual atmosphere of a community corporate witness, setting the stage for the public manifestation of His glory. It transformed the miracle from a private favor for the host into a public sign for the newly forming community of believers.

Witness to the “Wedding of the Messiah”: Throughout Hebrew Scripture, the relationship between God and Israel is described as a marriage. In the New Covenant, the Messiah is the Bridegroom and the believers are the Bride.

The Ulimate Wedding Banquet: The very first sign the Messiah ben Yosef performed to reveal his identity happened at a wedding. By establishing a formal minyan at this event, Yeshua prophetically foreshadowed the Ultimate Wedding Banquet of the Lamb. He showed that he is the one who steps into a spiritually empty situation (symbolized by the empty wine jars) and provides the rich, new wine of the New Covenant to the community.

Messiah in Rosh Hashanah & Yom Teruah Chapter 32>>