1. The Scroll of the Unveiling
2. Searching for Redemption in a Time of Testing
3. The Hidden Day
4. Torah radiates the glorious Image
5. The Beauty and the Majesty of the Image
6. The Indescribable Radiance of His Smile
7. The Healing Power of the Four Wings of Heaven
8. Beholding the Face of Abba Avinu’s Love
9. The Face of Father and the Face of His Suffering Son
10. We are living in a privileged time
11. The First Adam is last and the Last Adam is first
12. The Hebrew narrative of Weary, Weak Eyes and the Ewe Lamb
13. The marriage to Weary was based solely on the Law and not love
14. When the Era of Weariness ended and hope began
15. The Testimony Hidden in the Names of the Twelve Patriarchs
16. The New Adam
17. Adding two more Stars (Princes) to the prophetic Narrative
18. The failure to See and Hear
19. When Israel is unfaithful Adonai still does all that He has promised
20. Rebellion of the Sons of Israel Against God’s Will
21. History is repeating itself
22. Moses and his teaching about the Messiah
23. The Mystery of Israel’s Two Adopted Stars

The Scroll of the Unveiling:

A Time of Great Testing: In contrast to his earlier besorah (הבשורה) of the Endowment of the Grace of Adonai, Yochanan’s (יוחנן בן זבדי) later writing of the Megillah of HaHitgallut (המגילה ההתגלות-the Scroll of Unveiling) speaks of a very somber near-future time of great testing and of horrific global judgment.

Do Teshuvah early before Tishri 1: The besorah of Yochanan (הבשורה על-פי יוחנן), however, prepares its readers to be declared righteous and placed in the Book of Life at the earliest possible time: not later than the end of the last day of the month of Elul; before the beginning of the observance of Rosh Hashanah and Yom Teruah (Tishri 1).

Do Teshuvah late before Neilah Tishri 10: In contrast the Scroll of Unveiling (ההתגלות) prepares its readers to be declared righteous and placed in the Book of Life at the latest possible time, during the intermediate days of Yamim Noraim–Tishri 3-10—the lat 7 days of the Ten Days of extended testing. All Ten days of Yamim Noraim begin from the moment Rosh Hashanah begins (Tishri 1) to the time that the last service of Yom Kippur ends (Tishri 10).

Final Testimony of Yochanan: The Scroll of Unveling is the final work of the Beloved Disciple, Yochanan ben Zevedi (יוחנן בן זבדי), and it is the final book of the twenty-seven books that are included in the *Jewish HaBrit HaChadashah (הברית החדשה). All of the inspired writings of the Brit HaChadahah are written by Yehudim. Not one book is written by a gentile.

*HaBrit HaChadashah is only authored (written) by first century (CE) Jews.

The Time of Jacob’s Trouble: The Scroll of Hitgallut prophetically speaks of a seven year time foreshadowed in Tishri 3-9 of universal testing, suffering, and judgment; that you need not go through if you exercise faith in the Message of the Grace of Adonai prior to the beginning of the time of testing. This yet future seven year time of horrific testing is alluded to by the prophet Daniel and is called by the prophet Jeremiah the time of Jacob’s Trouble (cf. Jeremiah 30:7; also read the Megillat of Esther):

הוי כי גדול היום ההוא מאין כמהו ועת־צרה היא ליעקב וממנה יושע׃

הֹוי כִּי גָדֹול הַיֹּום הַהוּא מֵאַיִן כָּמֹהוּ וְעֵֽת־צָרָה הִיא לְיַֽעֲקֹב וּמִמֶּנָּה יִוָּשֵֽׁעַ׃

Alas! for that day is great,
There is none like it;
And it is the time of Jacob’s Trouble (עֵֽת־צָרָה הִיא לְיַֽעֲקֹב-Et-Tzarah Hi Le-Yaakov)
But he will be saved from it.

Now is the Time to Do Teshuvah: The Beloved Talmid’s plea to his brethren (יְהוּדִים) is that upon hearing the Testimony of Messiah that teshuvah (repentance) and emunah (faith) will be exercised early enough so that his brothers and sisters might be declared tzaddikim (righteous ones) before the time of great testing.

Hadassah and Mordecai: A prophetic foreshadowing of this very difficult international (yet future) seven year period time of Jacob’s Trouble is hidden (represented) in the 7 year period of time that was endured by Esther (Scroll of Hadassah) and Mordecai (cf. our document “Messiah in Purim”).

Do Teshuvah before the end of Selichot: Therefore, if our people do not choose to believe in the Testimony of Messiah during the specified earlier time of selichot in the month of searching (Elul)—before the time of Rosh HaShanah and Yamim Noraim begins—then there will still be a time of the “second chance;” as is illustrated in the traditional observance of the Ten Great Days of Awe.

Time of the Second Chance will be very Difficult: However, the Beloved Talmid of Messiah warns us that the latter time of the testing of the second chance the testing will be much more difficult than at the earlier time of testing; which is symbolized in the Jewish calendar date of the last day of Elul 1.

A Time of Trouble worse than the Holocaust: The seven year period of Jacob’s Trouble (וְעֵֽת־צָרָה הִיא לְיַֽעֲקֹב) will be a time of international rebellion against the Holy One and hatred-persecution toward our people (elect Israel). There is yet to come upon us one more final period of—-Jacob’s Trouble. This will be a time of trouble like our people have never seen before; worse than HaShoah (השואה); worse than the Holocaust:

Yet, Israel will Survive: In the seven year time of Jacob’s Distress two-thirds of our Jewish population and one-half of the entire world population will die. The time of this Great Tribulation will be shortened to seven years; otherwise, our people would cease to exist (be annihilated). Due to the Holy One shortening this near future time of Jacob’s Distress our people will survive.

Then the Golden Age of Israel will begin: Finally Israel will then be fully restored to all of the promises. At last our nation and people will be greatly blessed to enter into the Golden Age of Israel  that was promised by Adonai to our fathers and prophets so long ago.

Messiah ben David will appear: The Messiah will return to earth on Yom Kippur. He will put down the rebellion of humankind (the Gentiles; 1, 2) . No longer will anyone ever again be allowed to persecute or harm our people in any way.in a single day

Upon returning Messiah will establish His rule in a newly formed Israel and Commonwealth of Israel that will include all of the Gentile nations and peoples in the world. Thereafter, the international reign of the Messiah our King will last a thousand years.

Then will the end of the ages come: Then will the Holy One exodus His redeemed humanity into an eternal new heaven and earth, where the taint of even remembering the existence of sin and evil will be no more!

Searching for Redemption in a Time of Testing:

The Besorah of Yochanan and the Megillah of the Unveiling are both part of the actual record of the Proceedings of the Heavenly Court.

Are you Ready? If one is prepared during the time of Adonai’s Graciousness (Elul1-Tishri 2) then he (she) will not be required to go through the time of great international testing that is prophetically illustrated during the seven intermediate days of the Ten Great Days of Awe; that are illustrative of the near-future seven year time of Jacob’s Trouble.

Now is the Time: The best time for searching for one’s redemption is always now! It is never a good idea to put off and delay our need to do Teshuvah. Return today to the Holy One. Be reconciled to Him in faith and obedient love.

Yom HaKeseh: It is best to be ready now for the day and the hour no man knows approaches (Yom HaKeseh; Psalm 81: כֵּ֗סֶה).”  Yom HaKeseh (יום הכסא or יום הכסה) literally translates to “The Day of Concealment” or “The Hidden Day.” The name is associated with Rosh HaShanah, which is also known as Yom Teruah.

A Day that is “Concealed” From View: According to the Talmud (Rosh Hashanah 8a), the name is derived from Psalm 81:3 (or 81:4 in some versions), which commands to blow the shofar at the new moon, “בכסה ליום חגנו” (ba-keseh l’yom chageinu). Because Rosh HaShanah occurs during a lunar conjunction, it is a day that the moon is completely dark and “concealed” from view.

The Hidden Day:

The Day and the Hour No One Knows: Rosh Hashanah (the New Year) is observed during the first two days of Tishri. This day is also called “the day and the hour no man knows” or “the Hidden Day” (Yom HaKeseh). Rosh Hashanah is given this designation because the Jewish Calendar is set by physical observation of the moon. It is a lunar calendar, not a solar calendar. Therefore, the beginning of each Jewish Calendar (civil) New Year must be inaugurated by an accurate sighting of the New Moon of the sabbatical month (Tishri 1). Two days are allotted for the ruling council of the Sanhedrin to designate—by discerning the sign of the Moon—when this first day of the sacred month of Tishri is to begin.

In ancient times, a new month could only be declared after two reliable witnesses physically spotted the very first sliver of the crescent moon and reported it to the Sanhedrin in Jerusalem.

Because no one could precisely predict exactly what day or hour the sliver would appear, Rosh HaShanah was structurally “hidden.”T his uncertainty is why the festival is traditionally observed for two days instead of one; ensuring it is kept on the correct day.

God’s Mercy on Yom HaDin: The “concealment” represents God’s mercy during the Day of Judgment (Yom HaDin). The  Messiah taught us that when individuals truly repent (teshuvah), God places a cover of concealment over their past sins, forgiving them and blotting them out from judgment. It is also symbolically taught in Judaism that the day is hidden from the Accuser (Satan) so that he cannot present a case against Israel before the heavenly courts.

Torah radiates the glorious Image:

Kokhav Hashachar: The moon reflects the glory of the Sun. It is a mirror for the Sun. It is an image of the glory of the Sun. The moon does not bear witness to itself. The moon serves to testify to the greater glory of the Morning Star (כוכב השחר-Kokhav Hashachar). Similarly, when we look into the Torah we are aware that it is not the Torah itself that we are longing to see. We are searching the Torah (the Mirror) so that we might behold the beauty of the Face of our Heavenly Father.

The Beauty and the Majesty of the Image:

Our Beloved God our Father: During the fall festivals we are seeking to worship Adonai Avinu. We are not seeking to worship Torah. We greatly honor the mirror because it blesses us to see the Image of the Most Beautiful Face in all Creation, the Face of our Beloved Father.

The Glory of His Face: We long to behold the brilliance of our Father’s Shekinah (the Glory of His Face). When first we see the Face of Avi Ha’Orot (אבי האורות-the Father of Lights) in the mirror of His Torah, His Face frightens us:

ואמר אוי־לי כי־נדמיתי כי איש טמא־שפתים אנכי ובתוך עם־טמא שפתים אנכי יושב כי את־המלך ה’ צבאות ראו עיני׃

וָאֹמַר אֹֽוי־לִי כִֽי־נִדְמֵיתִי כִּי אִישׁ טְמֵֽא־שְׂפָתַיִם אָנֹכִי וּבְתֹוךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יֹושֵׁב כִּי אֶת־הַמֶּלֶךְ ה’ צְבָאֹות רָאוּ עֵינָֽי׃

Then I said, ‘Woe is me, for I am ruined! Because I am a man of unclean lips and I live among a people of unclean lips; for my eyes have seen the King, the Adonai Tseva’ot’” (Adonai of Armies).

The Indescribable Radiance of His Smile:

At First we are Undone: Therefore, in the Divine encounter we at the first become undone. We become profoundly aware that we are unworthy of His Presence.

Then the Joy! The Radiance of His Smile: But after a time, when we have gazed deeper into the Face of our Holy-Righteous Father, we begin to see and feel not terror, dread, and fearfulness but the inner, mysterious, irresistible attraction of His warm, gentle, loving Presence. We experience the indescribable joy of the radiance of His Smile (Numbers 6:25a):

יאר ה’ ׀ פניו אליך ויחנך׃

May HaShem make His Face (radiant smile) to shine upon you!

Face of the Father’s Love: This is the “pure of heart” image of the Face of the Father’s love that the Torah brings to us in the Aaronic Blessing. It is the highest blessing that is brought to us by the high priest whose name means “Light-bringer” (Aaron’s name).

Penetrates into our Conscious Awareness: When our purity of Heart, the indwelling Presence of the Spirit of the Holy One, brilliantly manifests Himself into our conscious awareness we see, feel, and experience the actual majesty of the Presence of God. In such an encounter we joyously experience the blessing of the radiance of His Smile. Therefore, in Numbers 6:24-26, on behalf of God our Father does the high priest sing this blessing over us:

יברכך ה’ וישמרך׃

“May HaShem bless you (barak-בָּרַךְ), and keep you (shamar-שָׁמַר), place a hedge around you, and protect you!”

יאר ה’ ׀ פניו אליך ויחנך׃

“May HaShem make His Face shine (ore-אוֹר, Hiphil, imperfect tense) continuously like the brightness of the sun on you. And be gracious (chanan-חָנַן), kind, generous, and merciful to you!”

ישא ה’ ׀ פניו אליך וישם לך שלום׃

“May HaShem lift up His countenance (panayim-פָּנִים), Face, presence, sight on you. And give (suwn-שׂוּם) assign, bring about, charge, set, establish you [in] health, security, tranquility, welfare, comfort and peace (shalom-שָׁלוֹם).” Amen, amen.

 

The Blessing of Abba Avinu: Therefore, we see from the prophet Zephaniah (3:17 צפניה) that the source of this beautiful blessing is Avinu Shebashamayim. It is not the blessing of the high priest that we receive here. The high priest (Aaron) is imparting to us the blessing of Abba Avinu.

Our Name is Written on the Palms of God’s Hand: God our Father has our name written on the palms of His Hands. First He stoops down beneath us (His children) and then He lifts us up. He lifts us up so that our face will directly face His smiling Face that shines brighter in its glory than the sun. Then He manifests His glorious Name upon us.

He Sings over us His own personal blessing! God is directly imparting to us His own loving Presence, character, and virtue. This Abba Avinu does by singing over us His own personal blessing. Therefore, it is written:

ה’ אלהיך בקרבך גיבור יושיע ישיש עליך בשמחה יחריש באהבתו יגיל עליך ברנה׃

ה’ אֱלֹהַ֛יִךְ בְּקִרְבֵּ֖ך גִּבֹּ֣ור יֹושִׁ֑יעַ יָשִׂ֨ישׂ עָלַ֜יִךְ בְּשִׂמְחָ֗ה יַחֲרִישׁ֙ בְּאַ֣הֲבָתֹ֔ו יָגִ֥יל עָלַ֖יִךְ בְּרִנָּֽה׃

“Adonai your God is Present with you as a mighty Savior. In love He will rejoice over you with singing.”

The Healing Power of the Four Wings of Heaven:

The Glory of the Face of  our Father: The prophet Malachi promised us long ago that there would come a time when Israel would behold not just the brilliant glory of the Torah (the Mirror, the Moon), but Israel would behold the actual glory of the Face of our Father reflected in the face of His Son, the Messiah. The Messiah of Adonai is the Sun of Righteousness (שֶׁמֶשׁ צְדָקָה) who Malachi prophesied would appear at the Temple with “healing in [His] wings (מַרְפֵּ֖א בִּכְנָפֶ֑יהָ):

וזרחה לכם יראי שמי שמש צדקה ומרפא בכנפיה ויצאתם ופשתם כעגלי מרבק׃

וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ וִֽיצָאתֶם וּפִשְׁתֶּם כְּעֶגְלֵי מַרְבֵּֽק׃

But for you who fear My name, the Sun of Righteousness (shemesh tzedakah-שֶׁמֶשׁ צְדָקָה) will rise with healing in its wings; and you will go forth and skip about like calves from the stall.

Sun of Righteousness: Malachi’s prophecy that promises Messiah will come to the Temple and bring healing in His Wings (כנפים and כְנָפַיִם – kanafim and kenafim). The kanafim are called both “wings” and “corners.” These wings refer to the healing Presence of the Spirit of the Holy One who is testified to in the four corners of our tent of prayer, the “tzitzit.”

Healing Power of Heaven: On our tzitzit there are four blue cords. These cords represent the healing power of heaven. It is the healing power of heaven that holds together all 613 of our sacred commandments.

Four Wings of the Spirit: Without the Presence of the four wings of the Spirit that are a symbol of our heavenly Father’s life, rule, power, and authority (the Presence of Adonai Rofekha) none of the 613 Commandments could ever be fulfilled!

The “Means” to Reach Heaven: Without the life of our heavenly Father residing with and within us our prayers for righteousness could not possess the “means” to reach heaven. The Presence of the four wings on our tzitzit is a sign that Adonai has given us the means to be healed of our unrighteousness; and thereby to communicate to Him at any time.

Through the Sun of Righteousness (our Messiah), who rises with healing in His Four Wings of Heaven, Adonai Avinu gives us the ability to pray to Him so that He might give us cleansing for our sins (God of Your Healing) and the good gift of His Spirit.

Beholding the Face of Abba Avinu’s Love:

When we gaze long and intently at the Torah Pictures (the Moon) it is the Father’s kindness to let us see the Image of His Great Love for us. This is the blessing of Torah. However, now that the Melekh Ha Kavod (King of Glory) has come (the Sun) we may now behold directly (Face to Face) the actual Spirit of the Father Himself. Therefore it is written:

שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד׃

שְׂאוּ שְׁעָרִים רָֽאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עֹולָם וְיָבֹא מֶלֶךְ הַכָּבֹֽוד׃

Lift up your heads, O gates,
And lift them up, O ancient doors,
That the King of Glory (מֶלֶךְ הַכָּבֹֽוד) may come in!

Now we do not See Clearly: Through exercising faith in the Sun of Righteousness we now possess the means to see the Father of Righteousness. However, for now we do not yet see clearly the Face of our Father because in our present state only our purified spirit is capable of perfectly seeing His Beautiful Face.

Nevertheless, we are cleansed and healed daily and each day we see more clearly until the day we leave this imperfect body.

One day Soon we shall See Clearly:  For it is not until  the day of resurrection that we will possess immortal bodies. Then will we be allowed to “consciously” behold the infinite beauty of our Father “Face to Face;” on that day we will joyously behold the Beauty of our Father’s Majesty forever, Face to Face! (1, 2, 3, 4, 5, 6, 7, 8).

The Face of Father and the Face of His Suffering Son:

Three Torah Symbols: In the Torah, in the second of the dreams of the Beloved Son, Yosef ben Yaakov, the Spirit of the Holy One assigns three Torah symbols to the various members of Israel’s family. In this dream the sun, the moon, and the stars are seen bowing down to the Beloved Son.

Messiah ben Yosef: Prophetically this means that the Beloved Son that Joseph is bearing witness to is the true sovereign son of the family of Israel. The ruler in view here is the Messiah.

The Sun, The Moon and The Stars: The three key Torah symbols of the sun, moon, and stars all bear witness to the Messiah. The Messiah of Israel is the one who at the first was beloved by his Father and yet hated by his brothers; and he is the one who later turned his brothers hatred into love. Yosef ben Israel is a prophetic type of our Suffering Messiah.

Betrayed, Sacrificed, Slain, then Glorified: Our real Messiah is the Blessed One who at the first was betrayed, sacrificed, slain, then glorified (Genesis 37:4, 8–11). Joseph’s life bears witness to  the promised glorious appearance (מַרְאֶה) of the Sun of Righteousness who rises with healing in His wings.

He is the King of Glory: The Face of Messiah shines  brighter  than the Sun.  He possesses all the radiance of  the glory of our Father (Elohei HaKavod).  He is the King of Glory (Melekh HaKavod).

His Face was like the sun shining in its strength:

ועיניו כלפידי של אש׃

And His eyes were like flaming torches.

Tselem Elohim: The Beloved is the exact  Image (Tselem Elohim) of the Father (1, 2, 3, 4). He is the Living Word of God (דְּבַר הָאֱלֹהִים חַי) who became something He never was before. In holy love the Word became human so that He  might  dwell  among  His beloved people. But His own people did not recognize who He was. As stated before: the moon testifies to the sun.

The radiance of the moon reflects the glory of the sun. It does not  testify to itself. The Torah possesses no glory of its own. 

The Divine Reality: Like the moon, the Torah acts like a Divine Mirror. It reflects the Sun, the Sun of Righteousness (שֶׁמֶשׁ צְדָקָה). The Beloved Son is the Divine Reality. He visibly reveals to us the invisible Loving Face of our Eternal Father (Avi’ad) Who dwells in Heaven.

We are living in a privileged time:

Our Rabbi From Heaven: We are presently living in a privileged time in human history. Israel has been reestablished as a nation and the Good News Message, the Besorat of the Anointed One, is being proclaimed around the world. Since the prophet Yochanan ben Zechariah ben Aaron, the first Elijah to come, the Immerser who appeared in the wilderness almost 2000 years ago, the Spirit of the Eternal One has been bearing witness to Yeshua Minetzeret (ישוע מנצרת). He is our Rabbi from heaven. 

The Rich Spiritual Soil of the Torah: Today like the prophet Yochanan we must continue to boldly proclaim the Good News of the Messiah. The Message of Messiah is a mystery (a treasure) that is deeply embedded, hidden, waiting to be rediscovered deep within the rich spiritual soil that is found in the prophecies of the Torah of Moses (בְּתוֹרַת מֺשֶׁה), in the Prophets (וּבַנְּבִיאִים), and in the Psalms (וּבַתְּהִלִּים).

The First Adam is last and the Last Adam is first:

The Breath of Life: The creation of the earth was brought to completion by the creation of Adam and his wife on Rosh Hashanah (Tishri 1). This is the coronation day of the King of the Universe. It was out of the substance of the earth that the Creator made Adam. Adam was made from “the dust of the earth” (adamah). Therefore, on the sixth day (Elul 25-Tishri 1) Adam was created and the Creator “breathed” life into him (Tishri 1). After Hayotzer (the Creator) breathed the life of His Spirit into Adam he became a “living soul” (Genesis 2:7):

וייצר ה’ אלוהים את־האדם עפר מן־האדמה ויפח באפיו נשמת חיים ויהי האדם לנפש חיה׃

וַיִּיצֶר ה’ אֱלֹהִים אֶת־הָֽאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַֽיְהִי הָֽאָדָם לְנֶפֶשׁ חַיָּֽה׃

Then Adonai Elohim formed man of dust from the ground, and breathed into his nostrils the breath of life (נִשְׁמַת חַיִּים); and man became a living being.

Adam ben HaElohim: Adam was called the Son of the Almighty (Ben HaElohim-בֶּן־הָאֱלֹהִים) because his Father (Adonai Elohim) had made him in “His” own Image. It was Adam’s responsibility to first take care of the Garden of Eden (גַּן עֵדֶן) as a precursor to his receiving greater responsibility later. Unfortunately due to Adam’s misconduct his high place in the creation order was temporarily lost.

At the Tenth Hour: As a result of Adam’s disobedience—at the mid-point of the cool of the day, about the Tenth Hour (השעה העשירית), Tishri 1—the rule over the earth was temporarily transferred from Adam to the cunning Serpent (הַנָּחָשׁ֙).

The Gentiles have Believed before Am Israel: The lost estate of Adam would remain under the evil one’s control until the day of the glorious appearance of the Messiah. Messiah appeared and the evil one was defeated. Yet as a nation his own people have yet to accept him and receive God’s forgiveness and His gift of eternal life. The gentiles have believed on his name before Am Israel. How is this?

A Nation of Skeptics and Cynics: Most of our people are secular and worldly. Most of us have completely lost our faith in Adonai Avinu. We are a chosen nation and people mainly composed of skeptics and cynics. We have become weary of being the chosen nation and people of Adonai (the LORD).

Materialism, Agnosticism, and Man-Made Religion: We have, therefore, replaced the faith (spirituality) of our fathers with materialism, agnosticism, and man-made religion (פִילוֹסוֹפְיָה תַעְתּוּעֵי הֶבֶל – vain philosophy and empty deceit).

עמי מה־עשיתי לך ומה הלאתיך ענה בי׃

עַמִּי מֶה־עָשִׂיתִי לְךָ וּמָה הֶלְאֵתִיךָ עֲנֵה בִֽי׃

“My people, what have I [HaShem] done to you,
And how have I wearied you? Answer Me!”

We have Wearied Ourselves:  As to our complaint that Adonai has wearied us: The truth is our disobedience and rebellion against Adonai is what has brought so much trouble upon our own heads. The prophet Isaiah said it best:

כלנו כצאן תעינו איש לדרכו פנינו׃

כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכֹּו פָּנִינוּ׃

All of us like sheep (כֻּלָּנוּ כַּצֹּאן) have gone astray,
Each of us has turned to his own way.

The Hebrew narrative of Weary, Weak Eyes and the Ewe Lamb:

We are a chosen nation and people mainly composed of skeptics and cynics.

The prophetic narrative of Jacob, Leah, Rachel and their numerous children (12 sons and 1 daughter) reveals a lot about some of the historical shortfalls of our people; both in our relationship with God and each other. The first among the three wives and two concubines of father Jacob (Israel) is Leah (לֵאָה).

“Wearied”: Leah is the symbol of the adopted mother of the Beloved Son (Yosef-יוֹסֵף) whose natural mother is Rachel (רָחֵל-meaning Ewe Lamb). Leah’s name means “Weary.” Her name is derived from the Hebrew root word laah (לָאָה). It means to be “wearied,” to be “tired,” to be “offended,” to become “grieved.” Leah is not Joseph’s natural birth mother.

“Weak eyes”:The name of the Beloved Son’s birth mother is Rachel. Rachel is Leah’s younger sister. She is the second-born daughter. Rachel was beautiful and Leah was not. Leah had “Weak Eyes.”

Lacked Beauty of Face and Form: Father Jacob at first did not love Leah. He loved Rachel. He fell in love with her at the first sight of her. Jacob first met Rachel at the well that was used by her family to water their livestock. The firstborn daughter lacked the beauty of face and form that the second-born possessed. Leah became Joseph’s adopted mother when her sister Rachel died a sacrificial death at childbirth.

In holy love Rachel (כְרָחֵ֕ל) the one like a ewe lamb sacrificed her life so the “Son of My Trouble” (Ben-oni-בֵּן–אוֹנִי) could be born. After Rachel died giving birth to Ben-oni, Jacob renamed him, “Son of My Right Hand,” Benyamin (בִּנְיָמִין).

Prophetically this foreshadows the atoning sacrifice of the Messiah. The “Lamb of Israel” died giving  birth  to *Joseph’s younger full  brother (cf. the prophetic meaning of the shearing of the sacrificed ewe lamb (כְרָחֵ֕ל-as though and like rachel found in Isaiah 53:7). To repeat: Before she died Rachel (רָחֵל) named her second-born son, “Son of My Trouble” Afterwards, Israel renamed this his twelfth  son, “Son of My Right Hand.”

*Many “sons of glory,” Joseph is the eleventh and glorified son. His younger brother Benjamin is the twelfth and final son who represents through the Messiah Ben Yosef (יוֹסֵף-the adding) “the bringing forth of many sons to glory” (בַּהֲבִיאוֹ בָּנִים רַבִּים לְכָבוֹד).

The marriage to Weary was based solely on the Law and not love:

Fidelity solely to the Law. Not Love: The marriage of Jacob to Weary (Leah) was based solely on his fidelity to the law and not on love. Weary’s crafty, wicked and deceitful father was Laban (לָבָן). His name means “brilliant,” “glorious,” and “full moon;” in a full moon the moon is cloaked in the brilliant light of the sun (לְבָנָה).

“We have a Law”: The crafty and deceitful Laban—Weary’s father—tricked his nephew Jacob on his wedding night. He substituted his eldest daughter Leah (Weary) for Rachel (the Ewe Lamb). Tricky uncle Laban’s excuse  for the deceit:

“We have a law that the eldest daughter must  be married off  first.”

Under the Law for an additional Seven Years: Laban’s shrewd legal ploy, replacing Rachel with Leah (weary with the weak eyes) on Jacob’s wedding night, indentured Jacob to work for his evil uncle Laban for an additional seven years.

ויעבד יעקב ברחל שבע שנים ויהיו בעיניו כימים אחדים באהבתו אתה׃

וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל שֶׁבַע שָׁנִים וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתֹו אֹתָֽהּ׃

So Jacob served seven years for Rachel and it seemed to him but a few days because of his love for her.

The Burden of Love is Easy and Light: Jacob was so in love with Rachel that the first seven years of his labor appeared to him as if it were but a “few days.” However, the additional time of seven more years, fourteen in all, this was “hard labor” for Jacob. 

קְחוּ עֲלֵיכֶם אֶת עֻלִּי וְלִמְדוּ מִמֶּנִּי, כִּי עָנָו אֲנִי וּנְמוּךְ רוּחַ; תִּמְצְאוּ מַרְגּוֹעַ לְנַפְשׁוֹתֵיכֶם, כִּי עֻלִּי נָעִים וְקַל מַשָׂאִי.” פ

Rest For the Soul: “Take My yoke upon you and learn from me, for I am gentle and humble in spirit; you will find rest for your souls, for My yoke is pleasant and My burden is light.”

.בּוֹאוּ אֵלַי כָּל הָעֲמֵלִים וְהָעֲמוּסִים וַאֲנִי אַמְצִיא לָכֶם מְנוּחָה

Toil Made Easy: “Come to Me, all you who are weary and heavily ladened, and I will give you rest.”

The Burden of the Law is Weary and Heavy ladened: Jacob’s indentured servitude for seven additional years for Leah wearied him. Therefore, Leah was unloved until Adonai gave her a firstborn son. However once Reuben was born (“Behold a Son”-רְאוּבֵן) Leah was able to say to herself:

כי עתה יאהבני אישי׃

.כִּי עַתָּה יֶאֱהָבַנִי אִישִֽׁי

“Surely now my husband (אישי-my man) will love me!”

When the Era of Weariness ended and hope began:

.עַכְשָׁו רוֹאִים אָנוּ בְּמַרְאָה, בִּמְעֻרְפָּל, אֲבָל אָז – פָּנִים אֶל פָּנִים. עַכְשָׁו יְדִיעָתִי חֶלְקִית, אֲבָל אָז אַכִּיר כְּדֶרֶךְ שֶׁגַּם אֲנִי מֻכָּר

“Now we see in a mirror, dimly, but then—face to face. Now my knowledge is partial, but then I shall know just as I am known.”

Leah, the Law, bears witness to “See” Messiah: Leah, the one with the “weak” eyes, is a type of the Law. She is a “mirror” of the Divine reality. In Moses’ prophetic narrative she is a source of weariness and exhaustion to her husband; until the birth of her firstborn son. The name of Jacob and Leah’s firstborn son is Reuben. His name means “Behold a Son.” Reuben’s name is a prophetic witness to the life of Messiah.

The weariness of the God of Jacob: The weariness of Jacob in the narrative is symbolic of the era of the weariness of our Father in Heaven. This era of the weariness of Avinu Shebashamayim continues to this day. During all of this time—from father Adam to the present time—all of humankind continues to sin and fall short of God’s righteous requirements (Isaiah 64:6). There is a solution to this problem. After the birth of ‘Behold the Son’ Leah was hopeful that her husband would love her.

“Hear” the Son: However, this highly messianic narrative indicates that at the first the conception and birth of the firstborn son was not sufficient to secure the love of Leah’s husband (Jacob, Israel). Therefore, Leah conceived a second son, Simeon (Shimon-שִׁמְעוֹן), whose name means “Hear” (hear, understand, and obey). At this point Leah thought surely her husband would love her now for Adonai had ‘seen’ (רָאָה) her affliction and ‘heard’ (שָׁמַע) her cries to be loved (Genesis 29:32-33), and had favored her with two sons.

The Son who Sees and Hears God: Central to the testimony of Weary regarding the Sun of Righteousness is the revelation that what the Righteous Father desires most from humankind is one Ben Ha’adam who will constantly seek His Face to “see,” “hear,” “understand,” and “obey” (walk in) His commandments. Throughout all  human history only one Man (Ha’adam) has obeyed God perfectly. For this reason only the Messiah has actually seen the Face of the Father and in holy love only the Messiah has completely understood and obeyed all of the will of the Father (1, 2, 3).

The Testimony Hidden in the Names of the Twelve Patriarchs:

“Behold, this is My Beloved Son”: This leads us to the first (hidden) prophetic message conveyed in the names of the first two sons of Weary (Reuben and Simeon):  “Behold, this is My Beloved Son (בְּנִי אֲהוּבִי), Hear Him and Listen to Him!.”

!זה בני אהובי אשר חפצתי בו; אליו תשמעון

“This is My Son, My Beloved, in whom I am well pleased; listen to him!”

Like the Angels (malakim) in the heavens the Sons of Israel are malakim (messengers). The will of our Father in heaven is that our lives provide a rich prophetic witness to the life of the Beloved Son (כּוֹכָב). Also, in case you do not already know it, “stars” are a Hebrew prophetic symbol for heavenly “witness,” “testimony,” “message,” and “messenger.”

וַיַּחֲלֹ֥ם עוֹד֙ חֲל֣וֹם אַחֵ֔ר וַיְסַפֵּ֥ר אֹת֖וֹ לְאֶחָ֑יו וַיֹּ֗אמֶר הִנֵּ֨ה חָלַ֤מְתִּֽי חֲלוֹם֙ ע֔וֹד וְהִנֵּ֧ה הַשֶּׁ֣מֶשׁ וְהַיָּרֵ֗חַ וְאַחַ֤ד עָשָׂר֙ כּֽוֹכָבִ֔ים מִֽשְׁתַּחֲוִ֖ים לִֽי׃

Eleven Stars Bowing Down: “And he dreamed yet another dream, and told it to his brothers, and said: “Behold, I have dreamed another dream; and behold, the sun and the moon and eleven stars were bowing down to me.” Genesis 37:9

The eleven stars that bow down and bear witness to the Messiah ben Yosef, the Suffering Messiah are:

Star #1.  Reuben (רְאוּבֵן).  “Behold My Beloved Son in who I am well pleased.

Star #2.  Shimon (שִׁמְעוֹן).  “Listen to, hear, understand, and obey Him!”

Star #3.  Levi (לֵוִי).  “Join Him.” The Father is Joined to His Beloved Son and through the Messiah all redeemed humanity is Joined to the Father.

Star #4.  Judah (יְהוּדָה).  “Give Praise to Adonai in His Name” (1, 2, 3).

Star #5.  Dan (דָּן). “Messiah is our Vindication. He is the Judge of both the righteous (Israel) and the wicked (the world).”

Star #6. Naphtali (נַפְתָּלִי).  “He has Wrestled (Naphtali-נַפְתָּלִי) with and overcome the rulers, authorities, and powers of the heavens and of this world.” [As the Seed of Jacob Messiah has ‘Supplanted’ (יַעֲקֹב) the evil world system that is ruled by the evil one.]

Star #7.  Gad (גָּד). “He has brought Good Fortune to all who trust in His Name.” 

Star #8.  Asher (אָשֵׁר). “Blessed is the Ashrei-Man” (אַ֥שְֽׁרֵי־הָאִ֗ישׁ).

Star #9.  Issachar (יִשָּׂשׂכָר). “His Reward is great.”

Star #10.  Zebulun (זְבוּלוּן). “His  Name is Exalted.”

Messiah ben Yosef:  Yosef (יוֹסֵף). “He has opened up the womb of heaven, so that He might ‘Add’ (יוֹסֵף)” many sons of glory to the family of Avinu Shebashamayim.

Star#11. *Benyamin (בִּנְיָמִין).  “Messiah’s younger (glorified) brother, who shall one day rule at His side, shall be called the Son of My [Israel’s] Right Hand.”

*Son of My Right Hand: The Messiah Ben-Yosef has taken-away (אָסַ֥ף-asaph, subtracted) the reproach (חֶרְפָּה-disgrace) of the barrenness of heaven. He has opened up the barren womb of heaven (the Jerusalem above that is like a “mother to us”). This the Messiah has accomplished through His redemptive sacrifice. It is through the Divine Redemption that many sons of glory shall be Added (יוֹסֵף) to the family of Avinu Shebashamayim (our Father in heaven). Therefore, the son who was the “Son of My [Rachel’s 1, 2, 3-כְרָחֵ֕ל] Trouble” (Benoni-בֵּן–אוֹנִי) shall become the Son of My [Jacob’s] Right Hand (Benyamin-בִּנְיָמִין).

The New Adam:

.וְכֵן כָּתוּב עַל אָדָם הָרִאשׁוֹן: “וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה,” אֲבָל אָדָם הָאַחֲרוֹן – לְרוּחַ מְחַיָּה

And so it is written regarding the first Adam: “And man became a living soul,” but the last Adam—a life-giving spirit.

The First Adam ben Ha-Elohim: Adam HaRishon (אָדָם הָרִאשׁוֹן). Made from the dust of the ground (Adamah); a living being. In the former age it was the first Adam who temporarily lost for us the original state of sinless perfection. Now, in this new age and the age to come it is a new Adam, the Anointed One, who has conveyed to us the spiritual means for us to be spiritually regenerated from the Inside-out; so that we might be reconciled to God our Father.

The Final Adam ben Ha-Elohim: Adam HaAcharon (אָדָם הָאַחֲרוֹן). From heaven; a life-giving spirit. The Mashiach is the new Adam ben Ha-Elohim. In His living-word we discover the means both to be cleansed of sin and to receive the gift of eternal life (מַיִם חַיִּיםחִנָּם), the water of life without cost given to us by Abba Avinu. Blessed be “His” Name forever and ever!

Adding two more Stars (Princes) to the prophetic Narrative:

Add Two More Stars (Princes): The completion of the Redemption Narrative of the Messiah requires that we “Add” two more stars (two additional sons) to the prophetic narrative of the family of Jacob-Israel.

Israel “Adopted” Two Additional Sons: In the Torah we discover that Israel adopted two more stars (figuratively princes) to act as messengers (malakim) of the Besorat HaGeulah, the Good News of Redemption of the “Salvation of Adonai.” The adoption of the two sons of Yosef—Manasseh (מְנַשֶּׁה) and Ephraim (אֶפְרַיִם)—by their grandfather Israel was done to address the spiritual shortfalls that were created by the moral misconduct of Jacob’s firstborn and second-born sons.

Correction for Reuben and Shimon’s Sins:  Jacob-Israel chose Manasseh and Ephraim to act as stand-ins (corrections) for his two wayward firstborn and second-born sons Reuben and Shimon.Their Misconduct is as follows:

Sleeping with Father Jacob’s Concubine: Reuben (Behold a Son) got in Trouble by sleeping  with Jacob’s concubine Bilhah (To Be without Concern, Tender (בִּלְהָה).

This disgraceful  behavior  was more than an immoral act. In the ancient Near Easter cultures it symbolized a firstborn son’s attempt to replace his father’s rule within His own family. No doubt this disrespectful behavior had something to do with Reuben’s jealousy and considerable anger (שְׂנֹ֥א-hatred) regarding his father having his much younger half-brother Joseph, who is a prophetic type of the Messiah Ben Yosef, replace him as the successor-ruler of the entire elect extended-family of Abraham, Isaac, and Jacob.

The failure to See and Hear:

Violation of Father Israel’s Peace Treaty with Shechem: Similarly, (Hear the Son) The moral failure of Shim’on (שִׁמְעוֹן) involved another act of rebellion against father Israel. The one called “Hear” sinned and brought considerable reproach upon his father Israel’s name by not hearing (obeying) the peace treaty that his Father Israel had made between the family of Israel and the gentiles living in the city-nation of Shechem.

Putting Vengeance above Israel’s Sacred Word: A false peace treaty was a deception devised by Shimon and Levi to exact vengeance on their Gentile neighbors. Israel’s second-born and third-born sons wanted vengeance against the Shechemites for the seduction of their *little sister by a Gentile Prince at one of their gentile festivals. 

*The Peace Agreement: Dinah (דִּינָה) “judgment” was seduced (raped) at a fertility festival by the Gentile Prince Shechem (שְׁכֶם) governance (lit.) “between the shoulders” and afterwards the Gentile Prince had his father King Hamor (חֲמ֥וֹר) “burden-bearer” to ask Father Israel for permission to marry Dinah. On behalf of his Prince the King did propose to Father Israel that all of his people and their possessions should be “united” (לֵוִי-joined) with the family of Israel; so that they might become “as one people.”

Requirement of the Agreement: Remarkably Father Israel agreed; no doubt because the King of Shechem had agreed to the requirement that all of the males of Shechem be circumcised.

All of the Gentiles must be Circumcised: Therefore, Israel agreed to unite in marriage the judgment of Israel (דִּינָה) with the governance of the gentiles (שְׁכֶם) on the condition that all of the men of the city-nation enter into Adonai’s covenant of circumcision (ברית המילה-brit milah); thereby enrolling all of these gentile men into the Covenant of Adonai that had been made with father Abraham, his children, and all of their gentile servants (1, 2, 3, 4).

A Prototype of the Future: This (international) agreement gave the Shechemites the privilege of being the first Gentile people to be enrolled  into the Commonwealth of Israel (a prototype of the yet future messianic age).

Initially, Israel did not Honor the Covenant: To Israel’s shame the covenant  was violated by the sons of Israel. Scandalously, on the third day after the gentile men were circumcised, when they were still in pain and healing, Not-Hearing,  (אַל־שִׁמְעוֹן) and his brother Levi  (לֵוִי) enlisted their brothers to rebel against the word of their Father Israel, Rule of God (יִשְׂרָאֵל) and kill all of the men of Shechem; then confiscate their property and no doubt, make slaves of all their women and children.

God honored the Covenant that the Sons of Israel Violated: The Peace Agreement was not violated by the people of Shechem. It was Israel’s sons who broke the Covenant. God made certain the city of Shechem and its people were treated peacefully and integrated into Israel. Historians and archaeologists point to several key pieces of evidence of a pre-existing covenant and non-aggression pact between the people of Israel and Shechem:

Total Absence of a Central Conquest Campaign: The Book of Joshua details extensive military campaigns in the south (Jericho, Ai, Gibeon) and the north (Hazor). However, the central hill country—where Shechem is located—is completely bypassed by military action. Joshua and the Israelites simply walk into Shechem to hold massive assemblies (Joshua 8:30-35 and Chapter 24).

Archaeological Evidence: Archaeological evidence from Tel Balata (ancient Shechem) aligns with this, showing a peaceful transition from the Late Bronze Age to the Iron Age rather than destruction layers. This indicates that the incoming proto-Israelites likely made a diplomatic treaty or activated a pre-existing tribal alliance with the inhabitants of the Shechem region rather than conquering them.

Extra-Biblical Texts: Clay tablets from 14th-century BCE Egypt (the Amarna Letters) detail the regional politics of Canaan just prior to or during the early Israelite emergence. Letters written by neighboring kings complain heavily about Labayu, the King of Shechem.They accuse Labayu of handing over land to the Habiru–a nomadic/outcast group that many scholars connect sociologically or linguistically to the early Hebrews–and making alliances with them. Other significant events related to the sacred status of Shechem are:

The Altar on Mount Ebal at Shechem: Early in the conquest, Joshua led the Israelites to the valley of Shechem. In accordance with the instructions left by Moses, he built an altar on Mount Ebal, wrote the Law on plastered stones, and split the twelve tribes across the twin peaks of Mount Ebal and Mount Gerizim to echo the blessings and curses of the covenant.

Final Integration at Covenant Renewal: By making a covenant at Shechem, Joshua effectively unified the “outside” nomadic Israelites with the “inside” settled populations under a shared religious identity. At the very end of his life, Joshua gathered all the tribes of Israel to Shechem for his farewell address. He demanded they choose between Adonai and foreign idols, declaring (Joshua 24:22):

Joshua said to the people, “You are witnesses against yourselves that you have chosen the Adonai for yourselves, to serve Him.” And they said, “We are witnesses.” “Now therefore, put away the foreign gods that are among you, and incline your hearts to Adonai, the God of Israel.” The people said to Joshua, “We will serve Adonai our God, and we will obey His voice.” So Joshua made a covenant with the people that day, and established a statute and an ordinance for them at Shechem.

Under the Sacred Oak Tree: Joshua set up a large stone under a sacred oak tree in Shechem to serve as a permanent legal witness to their vow.

The Burial of Joseph: Under Joshua’s (Yeshua’s) leadership, Shechem was chosen as the final resting place for the bones of Joseph, which the Israelites had carried all the way from Egypt. They buried him in the exact plot of land his father Jacob had bought.

When Israel is unfaithful Adonai still does all that He has promised:

First Land Purchased by Patriarchs: Shechem was the first real estate owned by the Patriarchs. It was purchased by Jacob for a kesitah which was a silver piece that represented the value of a flock of 100 sheep.

First Covenant with Gentiles (Shechemites): The Shechem Covenant enrolled the Governance of the Gentiles (שְׁכֶם) into the Commonwealth of Israel (the Rule of God). For this reason Joshua (Yeshuah) acknowledged the people of Shechem as part of the  family of Israel.

Birth of the International Commonwealth of Israel: The historic Shechem Covenant disgraced by man, honored by God, prophetically foreshadows the time in the (near) future when, in the time of our Messiah’s reign, there will be an International Commonwealth of Israel; that will include all of the nations (כֹּ֖ל גּוֹיֵ֣י הָאָ֑רֶץ), peoples, and families of the world.

Rebellion of the Sons of Israel Against God’s Will:

Grafting-in the Gentiles into Abraham”s Family: It is at this historic juncture of the grafting-in of the Gentiles into the family of Abraham, “The Father of Many Nations,” that Shimon and Levi’s rebellion was manifested. Shimon (אַל־שִׁמְעוֹן) was Not-Hearing, Understanding and Obeying any part of honoring the covenant and Levi was completely against ever Joining with the Gentiles in the first place.

Vengeance is the First Priority: Vengeance comes first. Not peace. Shimon got in trouble over his zealous and passionate belief that “his” entire family’s personal honor had been egregiously violated due the seduction of “his” little sister. He did not think about any covenant made had to be made because Israel represented God.

Killed all the Men Recovering from Circumcision: Shimon willfully rebelled against his father Israel’s agreement of marriage and covenant with the people of Shechem. So Shimon (secretly) plotted with his younger brother “Joined” (לֵוִי) to slaughter all of the Shechemite males while they were recovering from their being circumcised.

Rebellion Against the Rule of God: Needless to say the reckless pursuit of revenge by “Not Hearing” and “Not Joining” at the expense of his father Israel’s and Adonai’s honor was a case of both bad character and bad Judgment. This was an act of rebellion against the will of their anointed father Israel and more importantly, it was an act of rebellion against the rule of God.

Those Who Do Not See or Hear: Similarly, bad judgment by “Not-Seeing.” Both (not) Hearing and (not) Seeing were the twin problems that originally Joined together the firstborn and second-born children of Adonai (Adam, ish and ishah).

A Re-Occuring Problem: So listening and not perceiving and looking and not perceiving have continued to be a re-occurring problem throughout our human family’s history: beginning with Adam (and his wife) and on to Ruben and Simeon—the firstborn and second born sons of Israel—through to the today’s human family and modern Israel.

Lesson: We must open our Eyes and Ears: What lesson do we learn from these Princes of Israel, these elect Messengers? We learn that it is time now for the sons of Israel to open up our eyes to “see” and ears to “hear” the Word of Avinu Shebashamayim:

“Behold (see), this is My Beloved Son in whom I am well-pleased, hear (listen to, understand, and obey) him!”

History is repeating itself:

The first two members of the human race (Adam: ish and ishah) failed to obey the Torah (Word) of the Father. They chose instead to recognize, hear and obey the false-torah (the lies) of the evil one instead. So now, in the lifetime of Jacob, the contemporary elders of Israel are following in the footsteps of our first two elders of the human race by rebelling against and mis-Judging the gracious intent of our heavenly Father.

Today we are given a choice:  We can eat of the fruit of goodness, righteousness, and truth (that is located in the center of the Garden of Adonai) or we can eat of the fruit that mixes in what is evil into what is good. Messiah is the Tree of Light that gives forth only the fruit of light. In the Living Torah of Messiah there is no mixture of evil with good.

Moses and his teaching about the Messiah:

Moses taught us that the central issue in our relationship with the heavenly Father is for us to desire Him and know Him well enough that we can hear, understand, and obey (shema Yisrael) His Voice.

Moses and the Promise of the Last Adam: Moses is telling us in the Torah of Genesis-Deuteronomy that since the first Adam failed to do the will of the Father, the Holy One sent from heaven another Son (Ben HaElohim). He sent a new Last Adam who could and would do all that the Father desired.

The one who Sees & Hears: The Messiah is the one who possesses the attentive eyes and responsive ears that See and Hear the Father because He is without sin. Therefore, His eyes are open wide to see all that the Spirit of the Holy One is and does.

The Messiah also possesses the beautiful form (image, reflection) of God (דְמוּת הָאֱלֹהִים) for He exists only to hear, understand and obey our Father Adonai.

The Beloved Son and Prince of Yisrael: Ha-Mashiach Ben Yosef

וְיִשְׂרָאֵל אָהַב אֶת־יֹוסֵף מִכָּל־בָּנָיו

Now Israel loved Yosef more than all his sons.

וְעָשָׂה לֹו כְּתֹנֶת פַּסִּֽים׃

And he made him a many colored full-length robe.

Messiah Yosef’s Coat of Glory: The messiah Ben Yosef is the Sacrificial Son of Isaiah fifty-three who stood in our place and suffered, bled, and died so that we might be reborn “from above.” The lamb who was slain is the Beloved Son. The Beloved Son is the Suffering Messiah Ben Yosef whose “coat of glory” was sheared off of Him.

The Mystery of Israel’s Two Adopted Stars:

Manasseh and Ephraim: The names of Israel’s two adopted sons, Joseph’s sons—Manasseh and Ephraim—mean “Forget” (מְנַשֶּׁה) and “Doubly Fruitful” (אֶפְרַיִם). These two adopted stars (princes, messengers) bear witness to the redemption and salvation that is manifested in the life of the Messiah Ben Yosef.

Forget and become Doubly Fruitful: Believe in the redemption of the Messiah Ben Yosef, return to God, and be forgiven your sins. When your sins are “remembered no more” by God, then you too must “Forget” them. As soon as you “Forget” you will become “Doubly Fruitful.”

Messiah in Rosh Hashanah & Yom Teruah Chapter 7 >>