Messiah in Rosh HaShanah & Yom Teruah Chapter 6

  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. Messiah Ben Yosef has already appeared
  15. When the Era of Weariness ended and hope began
  16. The Testimony Hidden in the Names of the Twelve Patriarchs
  17. The New Adam
  18. Adding two more Stars (Princes) to the prophetic Narrative
  19. The failure to See and Hear
  20. When Israel is unfaithful Adonai still does all that He has promised
  21. History is repeating itself
  22. Moses and his teaching about the Messiah
  23. The Mystery of Israel’s Two Adopted Stars
  24. Blessing of the Hebrew Sign of Redemption
  25. “Seeing” the Sign of the New Moon in the Heavens

The Scroll of the Unveiling:

In contrast to his earlier besorah (הבשורה) of the Endowment of the Grace of Adonai, Yochanan Ben Zebedee’s (יוֹחָנָן בֵּן זַבְדַּי) 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.

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).

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 Yamim Noraim—the Ten Days of extended testing. These Ten days begin from the moment Rosh Hashanah begins (Tishri 1) to the time that the last service of Yom Kippur ends (Tishri 10).

The Scroll of Unveling is the final work of the Beloved Disciple, Yochanan Ben Zebedee, 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 HaBrit HaChadahah are written by Yehudim. Not one book is written by a gentile.

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

The Scroll of Hitgallut prophetically speaks of a seven year time (symbolized in Tishri 3-9) of universal testing, suffering, and judgment—-that one need not go through if faith is exercised in the Message of the Grace of Adonai prior to the beginning of this time of testing.

Symbolically for one to avoid this time of extended testing one must exercise faith in the Messiah before the end of the month of Elul and the beginning of Rosh Hashanah and Yom Teruah (Tishri 1). 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.

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.

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

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.

However, the Beloved Talmid of Messiah warns us that the latte 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.

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:

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 (yet future) Great Tribulation will be shortened to seven years; otherwise, our people would cease to exist (be annihilated). Therefore, due to the Holy One shortening this near future time of Jacob’s Distress our people will survive. Then 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.

The Messiah will return to earth. He will put down the rebellion of humankind (the Gentiles; 1, 2) against the Holy One. No longer will anyone ever again be allowed to persecute or harm our people in any way.

Our 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 Proceedings of the Heavenly Court.

If one is prepared, therefore, 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). 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 to the Holy One, and be reconciled to Him in faith and obedient love. It is best to be ready for the day and the hour no man knows (Yom HaKeseh; from Psalm 81: כֵּ֗סֶה).”

The Hidden Day:

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.

Torah radiates the glorious Image:

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:

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. 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:

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

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). When our purity of heart (the Indwelling Presence of the Spirit of Holiness) brilliantly manifests Himself into our conscious awareness we see, feel, and experience the actual majesty of the Presence of Adonai. In such an encounter we joyously experience the blessing of the radiance of His Smile. Therefore, in Numbers 6:24-26, on behalf of G-d 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.

 

Therefore, we see from the prophet Zephaniah (3:17 צפניה) that the source of this beautiful blessing is Avinu Shebashamayim (our heavenly Father). 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. G-d 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 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׃

“HaShem your G-d 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 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.

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 Holiness who is testified to in the four corners of our tent of prayer, the “tzitzit.” 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. 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!

Without the life of our heavenly Father residing with us (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 to 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, Avinu Adonai (עַתָּ֥ה יְהוָ֖ה) gives us the means to pray to Him so that He, Adonai Rofekha (Adonai of Your Healing), might give to us cleansing for our sins and the good gift of (His) Righteousness—-the Indwelling Presence of His Spirit.

Beholding the Face of the 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!

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 healed daily and each day we see more clearly until the day we leave this imperfect body. For it is on 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.” Therefore, if we believe in the Sun of Righteousness who the Father has sent us, then we shall receive the gift of His Spirit into our spirits and thereafter on the day of resurrection we shall all be changed, then will we 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:

When we look intently into the Torah we see the testimony of Messiah Ben Ha-Elohim. The Spirit of all Torah (the moon) is the testimony of Messiah Ben Yosef, Ben David. The Messiah first came to us as the Beloved Suffering Son, the Messiah Ben Yosef (as humble green barley). He will return soon a second time as the Conquering Messiah Ben David (as glorious golden wheat). When we see His Face in the Torah we receive the actual Spirit of the Holy One into our spirit. Only then does the revelation of the Spirit rise-up in our hearts (not as an image alone but) as the rising of the actual glorious ‘Presence’ (Majesty) of the Spirit of the Holy One.

In the Torah, in the second of the dreams of the Beloved Son, Joseph, the Holy Spirit 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. 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 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. He is the Blessed One who at the first was betrayed, sacrificed, slain, then glorified (Genesis 37:4, 811). Joseph’s life bears witness to  the promised glorious appearance (מַרְאֶה) of the Sun of Righteousness who rises with healing in His wings. The Face of Messiah  shines  brighter  than the Sun.  He possesses all the radiance of  the glory of the Father (Elohei HaKavod).  He is the King of Glory (Melekh HaKavod).

:פניו כשמש המאירה בגבורתה

His Face was like the sun shining in its strength:

ועיניו כלפידי של אש׃

And His eyes were like flaming torches.

The Beloved is the exact  Image (Tselem Elohim) of the Father (1, 2, 3, 4). Messiah is the Living Word of G-d (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.  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:

We are presently living in a privileged time in human history. Israel has been reestablished as a nation and the Good News Message (Besorah) of the Messiah is being proclaimed around the world. Since the prophet John (Yochanan Ben Zechariah Ben Aaron, the first ‘Elijah to come’) the Immerser appeared in the wilderness almost 2000 years ago, the Spirit of the Eternal One has been bearing witness to Yeshua Minetzeret. He is our Rabbi from heaven.

Yeshua is the Lord (Ha’Adon), our Redeemer (HaGo’el), and the Savior of the whole World (Moshia HaOlam).

Like the prophet Yochanan Ben Zachariah (whose name means “Adonai Remembers His Grace”) those of us who are 21st century followers of the Messiah must bear witness to His Besorah. We must boldly proclaim the Good News Message of 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 earth was created on Rosh Hashanah. 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 Adam was created and the Creator “breathed” life into him (Tishri 6; the middle of the seven intermediate days of Yamim Noraim, Tishri 3-9). 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 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, however, his high place in the creation order was temporarily lost.

As a result of Adam’s disobedience the rule over the earth was temporarily transferred to the cunning Serpent (הַנָּחָשׁ֙). The lost estate of Adam would remain under the evil one’s control until the day of the glorious appearance of the Messiah. The sin of Adam Ben Ha-Elohim and the sins of his descendants have “wearied” the G-d of our Fathers (Elohei Avoteinu).

Our people—-fathers Abraham, Isaac, and Jacob and their descendants are the *chosen ones.

*We are the chosen nation and people who are called to bear the burden of resolving the universal problem of man’s sin and rebellion against the “Father of All” (Avi-khol).

Therefore, judgment first must begin in our house, the household of Israel. As we have asked our brother David many times, “Why has Adonai loaded us down with the burdens of the entire world?” David’s simple reply, “Someone has to take the hit (make sacrifice) for the team!”

This means Adonai our Father has elected our Messiah and nation and people to suffer for the sake of all humanity. Yet, other than the solo success of Messiah, thus far our own royal and priestly nation of Israel has wearied and miserably failed the Holy One (i.e. our best has not been good enough). For it is a true saying:

הוגעתם ה’ בדבריכם ואמרתם במה הוגענו באמרכם כל־עשה רע טוב בעיני ה’ ובהם הוא חפץ או איה אלהי המשפט׃

הֹוגַעְתֶּם ה’ בְּדִבְרֵיכֶם וַאֲמַרְתֶּם בַּמָּה הֹוגָעְנוּ בֶּאֱמָרְכֶם כָּל־עֹשֵׂה רָע טֹוב בְּעֵינֵי ה’ וּבָהֶם הוּא חָפֵץ אֹו אַיֵּה אֱלֹהֵי הַמִּשְׁפָּֽט׃

You [We] have wearied Adonai with your [our] words (הֹוגַעְתֶּם יְהוָה בְּדִבְרֵיכֶם). Yet you say, “How have we wearied Him?” In that you say, “Everyone who does evil is good in the sight of Adonai, and He delights in them,” or, “Where is the Elohi HaMishpat?” (אֱלֹהֵי הַמִּשְׁפָּֽט)

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 are weary of being the chosen nation and people of Adonai. 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!”

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 G-d and each other. The first among the three wives and two concubines of father Jacob (Israel) is Leah (לֵאָה).

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.

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.’

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 this child born out of great sacrifice, “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.”

*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:

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). 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.

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.

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.” The additional time (seven more years; fourteen in all), however, that Jacob had to labor 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!

Messiah Ben Yosef has already appeared:

Each year in Elul and Tishri many are searching the Scriptures for the Redeemer but my Jewish brothers and sisters are doing so as if He (Messiah our Redeemer) has not already come. However, the truth is that Messiah has indeed already come. If our people would only look deeply and earnestly into the Torah and the Brit HaChadashah then all Israel would see the Image of the (invisible) Face of our Father Adonai visibly revealed in the humble, kind, gentle, smiling-laughing Face of our resurrected, glorified Messiah Yeshua; who is the Tselem (צֶלֶם) Elohim (הָאֱלֹהִים) (Image of G-d).

The Messiah is the actual Living Word (Devar HaChayim) that is reflected (witnessed to) in the Mirror of the Torah. He is the Rabbi of Heaven who first “descended” into the lower regions of the earth and who, after He had made purification of sins (טִהוּר חֲטָאִים), then ascended far above the highest heavens (1, 2) and sat down at the right hand of the Majesty on high (יָשַׁב לִימִין הַגְּדֻלָּה בַּמְרוֹמִים). Messiah the Redeemer has already come. No man spoke as He. He is the Seal of the Father. He is the Seal of Truth (1, 2, 3). He has come with the “healing” power of the highest heavens (“in His wings”). Messiah brought us the healing “life” of the Four Corners of Heaven. He has secured for us the Living Torah of the Father that heals all of our injuries.

The Life of the Four Corners of Heaven is the unlimited power and Presence of the Holy Spirit, the Spirit of Grace and Truth. Without the healing power of the Holy One’s own Spirit living in our hearts the 613 Commandments could never be ‘held’ together (lit. connected; i.e. fulfilled). Look deeply into the Torah until the Spirit of Truth (Ruach HaEmet), the Spirit of Revelation (Ruach he-Chazon), the Spirit of Wisdom (Ruach Ha-Chokmah) convinces you of the Truth of Messiah and in so doing “enters” into your hearts and fills you with His magnificent eternal light and life. Then His Light will rise in your hearts and illuminate you like the rising of the Morning Sun. May you see the Sun of Righteousness rise within your heart. May you be blessed with the healing power of the Holy Spirit. The Spirit of Grace and Truth is the gift of the Father that is freely given to all who seek Him in spirit and in truth.

Leah 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.

When the Era of Weariness ended and hope began:

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—all of humankind continues to sin and fall short of the righteous requirements of Adonai Eloheinu (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.

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.

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 “hear,” “understand” (see), and “obey” (walk in) His commandments. Throughout all  human history only one Man (Ha-Mashiach) has obeyed G-d 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:

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 Stars (malakim, angels) 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-*stars are a Hebrew symbol for heavenly “witness,” “testimony,” “message,” “messenger,” and fig. a “prince”).

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

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

Prince #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.

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

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

Prince #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.]

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

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

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

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

Prince #11.  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.

Prince #12.  *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.”

*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 [Israel’s] Right Hand (Benyamin-בִּנְיָמִין).

The New Adam:

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 G-d our Father (Elohim Avinu). 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 חַיִּים חִנָּם-the water of life without cost) given to us by Abba Avinu (Abba our Father). Blessed be “His” Name forever and ever!

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

The completion of the Redemption Narrative of the Messiah requires that we Add (the literal meaning of Joseph’s name) two more stars (two additional sons) to the prophetic narrative of the family of Jacob-Israel. In the Torah we discover that Israel adopted two more stars (figuratively ‘princes’) to act as messengers (malakim) of the besorah 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. Jacob-Israel chose Manasseh and Ephraim to act as stand-ins (replacements) for his two wayward firstborn and second-born sons Reuben and Simeon.

Misconduct #1.  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 asian cultures it symbolized a firstborn son’s attempt to replace his father’s rule with His own rule. 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:

Misconduct #2.  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 Israel had made between the family of Israel and the gentiles living in the city-nation of Shechem. Agreement to the 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. 

*Dinah (דִּינָה-Judgment) was seduced (raped) at a fertility festival by the gentile Prince Shechem (שְׁכֶם-Governance; lit. “between the shoulders”) and afterwards the Prince (Governance) had his father King Hamor (חֲמ֥וֹר-Burden-bearer; lit. donkey) to ask our father Israel (the Rule of G-d) for permission to marry Dinah ([Israel’s] Judgment).

On behalf of his Prince the King proposed to our father Israel that all of his people (the Gentiles) and their possessions should be “united” (לֵוִי-joined) with the family of Israel, so that they might become “as one people.” 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.

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).

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). This enrollment status was later acknowledged and respected by Adonai through His servant Joshua (Yeshua). However, to the shame of Israel, this agreement was initially violated by the sons of Israel. Scandalously, on the third day after the gentile men were circumcised (i.e. when they were still in pain and healing), Not-Hearing (אַל־שִׁמְעוֹן) led Joined (לֵוִי) to enlist all of their other brothers to rebel against the word of the Rule of G-d (יִשְׂרָאֵל) and kill all of the men of Shechem; confiscate their property; and no doubt, make slaves of their women and children.

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

Hundreds of years later this agreement to enroll the Governance of the Gentiles (שְׁכֶם) into the Commonwealth of Israel (the Rule of G-d) was honored by the successor of Moses, Joshua (a type of the Messiah Yeshua). This act of Yehoshua (Joshua, Yeshua, Yeshuah) acknowledging the people of Shechem as part of the  family of Israel 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.

It is at this historic juncture of the grafting-in of the Gentiles into the family of Abraham, that Shimon’s rebellion was manifested.

Not-Hearing (אַל־שִׁמְעוֹן) 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.  So Shimon disregarded (willfully rebelled against) his father Israel’s agreement of marriage and he (secretly) plotted with his younger brother “Joined” (לֵוִי) to slaughter all of the Shechemite males while they were recovering from their being circumcised.

Needless to say the reckless pursuit of revenge by “Not Hearing” at the expense of his father Israel’s honor was a case of both bad character and bad Judgment. This was an act of rebellion against the will of his anointed father Israel and, therefore, it was an act of rebellion against the rule of G-d.

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). 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.

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 our Father in heaven (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 Elders 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.

Therefore, the Voice (Bat Kol) of the Father bears witness to the Beloved Son. And whereas in ancient times the Father spoke through the holy prophets, now He speaks to us directly through the Spirit of His Son. Now, the Messiah is the Voice of HaAv (the Father). Still today, regretfully, most of Messiah’s own Jewish brothers and sisters have yet to recognize, hear, understand, and obey Him. For this reason (like Joseph before him) the Messiah has yet to give His own brothers (and sisters) of the House of Israel a “good report.”

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. Another Shimon learned to do this in the time of the Messiah’s first appearance in Israel (there will be another); therefore it is written of this Shimon:

עוֹדֶנּוּ מְדַבֵּר וְהִנֵּה עֲנַן־אוֹר הֵצַל עֲלֵיהֶם וְהִנֵּה קוֹל מִתּוֹךְ הֶעָנָן אֹמֵר זֶה־בְּנִי יְדִידִי אֲשֶׁר רָצִיתִי בוֹ אֵלָיו תִּשְׁמָעוּן׃

While he (Shimon-Hearing) was still speaking, behold, a bright cloud overshadowed them (the Shekinah) and behold, a Voice out of the Cloud, said, “This is My Beloved Son in whom I am well pleased; listen to Him!”

Adonai’s Voice Is the Voice Of the Anointed One (Ha-Mashiach). Messiah is the Beloved Son who the Torah of Moses is clearly bearing witness to (cf. Deuteronomy 18:15).

Moses and his teaching about the Messiah:

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 Messiah is the one who possesses the beautiful eyes that See 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 G-d (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 Joseph more than all his sons.

וְעָשָׂה לֹו כְּתֹנֶת פַּסִּֽים׃

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

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. He is the heavenly sacrifice that was offered as a substitute on behalf of Rachel (רָחֵל), the beloved Ewe Lamb of Israel. Messiah’s ears were (pierced) opened-wide that all of His body might be sacrificially be devoted to Hearing and Obeying only what is the will of our Righteous Father. Therefore, Messiah has been given the scepter of the rule of G-d to rule over all that Adonai our Father has made and possesses. The Messiah is the King of Israel who has been made the KIng of Glory:

Open wide the gates of your spirit, soul, mind, and body and let the King of Glory come in!

The Mystery of Israel’s Two Adopted Stars:

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 out of our exercising faith in the Testimony of the Beloved Son, the Messiah Ben Yosef. Like the princes of Israel in ancient times, today we must learn to humbly remove the log out of our own eyes—our own self-righteous judgment—so that we too can begin to see the true righteousness that our Father in heaven most desires for us to have: the righteousness of His Beloved Son, the Messiah Ben Yosef in whom He is well pleased.

Blessing of the Hebrew Sign of Redemption:

When we realize who the Beloved One of Yisrael really is and hear, understand, and obey His Voice then we too shall inherit the royal adoption that father Israel pronounced over Ephraim (אֶפְרַיִם) and Manasseh (מְנַשֶּׁה). Except this time (in father Jacob’s place) it is our heavenly Father Himself who is crossing His arms over us and blessing us. It is the Everlasting Father who is blessing us with His ancient Hebrew Sign of the Tav: His sacred Hebrew mark of redemption (forgiveness) and everlasting chesed (loving-kindness). Our heavenly Father has marked us with all of His unlimited power. The Soverign One has placed His arms and hands over us to heal us of our spiritual blindness and deafness. Therefore, now is the time for our people to believe in the besorah (good news) of the Messiah of Israel. Now is the time for us to see and hear the words of Elohim Avinu:

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

Then will our old life of unbelief, rebellion, and disobedience pass away and be Forgotten (מְנַשֶּׁה) and our new life become one that is Doubly Fruitful (מְנַשֶּׁה)

“Seeing” the Sign of the New Moon in the Heavens:

Each year the Sanhedrin, a body of Seventy Jewish religious leaders, carefully deliberate in Jerusalem over two days (Tishri 1-2). At this time these men decide which of the two days should reign (rosh, be the “Head”) over all the rest of the days of the year. No one knows what day this royal day will be until Adonai reveals the sign of the new moon to his witnesses—who are stationed on the hills of Israel to see the strong sign of the beginning (תשרי) of our redemption, at the end of our searching (אלול). The first two days that follow this report of the sign in the heavens occurs on our Jewish calendar at the beginning of the sabbatical seventh month of Tishri (1-2); which is called Rosh Hashanah (the Head of the Year) and Yom Teruah (the Day of the Sounding of the Shofar).

The day of Rosh Hashanah (and Yom Teruah) speaks of a future day of Holy Assembly where those of us who have believed in the Messiah are miraculously and instantaneously translated-ascended out of the earth (alive) into heaven before the time of Jacob’s Trouble. These troubling days of testing and judgment is called the Great Tribulation.

Messiah in Rosh Hashanah & Yom Teruah Chapter 7 >>