Messiah in Yom HaBikkurim Chapter 78

Miracle #7. Multiple miracles in Galilee.

  1. The Seventh Miracle of Messiah
  2. Opening-up questions and clues
  3. Messiah traveled throughout all of the region of HaGalil
  4. Isaiah prophesied that Messiah would dwell in Zebulun and Naphtali
  5. “Salvation is of the Jews…”
  6. Messiah, in fact, did dwell in the tribal lands of Zebulun and Naphtali
  7. Father Yaacov and Rabbeinu Moshe prophesied of Zebulun
  8. Father Yaacov and Rabbeinu Moshe prophesied of Naphtali
  9. The Roman Decapolis (Ten Cities)
  10. In Judaism the number Ten bears a special meaning
  11. The Mystery of the Ten Cities

The Seventh Miracle of Messiah:

Mattai 4:23-25

{Classical & Mishnaic Hebrew}

וַיָּסָב יֵשׁוּעַ בְּכָל־הַגָּלִיל וַיְלַמֵּד בִּכְנֵסִיּוֹתֵיהֶם וַיְבַשֵּׂר בְּשׂוֹרַת הַמַּלְכוּת וַיְרַפֵּא כָּל־מַחֲלָה וְכָל־מַדְוֶה בָּעָם׃ וְשִׁמְעוֹ יָצָא בְּכָל־אֶרֶץ סוּרְיָא וַיָּבִיאוּ אֵלָיו אֵת כָּל־הַחוֹלִים הַמְעֻנִּים בְּכָל־חֳלָיִם וּמַכְאוֹבִים וַאֲחוּזֵי שֵׁדִים וּמֻכֵּי יָרֵחַ וּנְכֵי אֵבָרִים וַיִּרְפָּאֵם׃ וַיֵּלְכוּ אַחֲרָיו הֲמֹנִים הֲמֹנִים מִן־הַגָּלִיל וּמִן־עֶשֶׂר הֶעָרִים וְמִירוּשָׁלַיִם וִיהוּדָה וּמֵעֵבֶר לַיַּרְדֵּן׃

{Modern Hebrew}

הוא סבב בכל הגליל כשהוא מלמד בבתי הכנסת ומכריז את בשורת המלכות ומרפא כל מחלה וכל מדוה בעם. שמעו יצא בכל סוריה והביאו אליו את כל החולים הסובלים ממחלות ומכאובים למיניהם, וגם אנשים אחוזי שדים, מכי ירח ומשתקים, והוא רפא אותם. המונים המונים הלכו אחריו מהגליל ומדקפוליס, מירושלים ויהודה ומעבר הירדן. פ

Then Yeshua traveled around in all of the Galil. He taught in their (our) synagogues, he proclaimed the besorah (good news) of the kingdom, and he healed every sickness and every disease among the people (of Israel). His renown went out in all the land of Surya (Syria), and they (our ancestors) brought him all of the sick people—those afflicted with any illness or painful condition, those in the grip of demons, those struck by the moon (i.e. epilepsy), and those who were paralyzed—and he cured them. Huge crowds followed him from Galil (Galilee), from the Ten Cities (מן-עשר הערים), from Yerushalayim and Yehudah, and from beyond the Yarden (Jordan).

Opening-up questions and clues:

The following opening-up questions and clues are provided as an introduction to this study on the 7th Miracle of Messiah:

1.  Look at the symbolism of the above miracle narrative: At what location do these miracles occur?

2.  Just previous to the Messiah healing these massive crowds he moved his home of record from Nazareth to Kefar Nachum. This he did shortly after he had healed all of the afflicted ones who lived in his new home, the Village (kefar) of Comfort and Consolation (nachum).  The home of the Messiah is now located by the shores of the lake of Kennaret (Gennesaret) in the tribal areas of Zebulun and Naphtali.

How is Messiah’s healing of these massive crowds of people within the tribal lands of Zebulun and Naphtali—by the way of the fishing village of Kefar Nachum, in the region of the Galilee—a direct fulfillment of prophecy? Clue: Read Isaiah (chapter 9).

3.  What does the place name Galil (Galilee) mean? Clue: Think of a “ring” at a wedding. How do these miracles in the region of Galilee relate to the 1st Sign & 1st Miracle of the wedding at Cana (קנה-Kana, Kanah)? Clue: Go back to 1st Sign & 1st Miracle and search the meaning of the “Water” and the “Wine.”

4.  Are not all of these signs and miracles a work of the Spirit of the Holy One? If the fulfillment of the first covenant of Moses cleansed us of all our sin—past, present and future—what did the fulfillment of the Brit HaChadashah (New Covenant) do for us? Clue: Review the prophetic meaning of the gift of the “New Heart.”

5.  How is the place name of Cana (קנה) directly related to the Golden Lampstand in the Temple? Clue: Do a word study on the Hebrew words kanah (קָנָה) and kaneh (קְנֵ֣ה).

6.  What festival celebrates the miracle of seven days of light? How is the Chanukkah miracle related to the wedding at Cana? How does the 7th Miracle of Messiah fit in with the miracle week of Chanukkah (conception), and the miracle week of Sukkot (birth)? How do both of these festivals of LIght relate to the miracle week of Cana? How does this Light [of Adonai] relate to Messiah’s healing of these massive crowds of people located in Zebulun and Naphtali—by the way of the fishing village of Kefar Nachum, in the Galilee of the Gentiles? Clue: Read Isaiah 9:2.

7.  The word Decapolis means “Ten Cities.” One of these Ten Cities was located next to the Sea of Galilee. In the Tanakh and HaBrit HaChadashah what does the number “ten” represent?

8.  In the narrative of the third miracle, the Sea of Galilee is referred to by the name Sea of Gennesaret. This is a Greek form of the Hebrew word, “Kinnerot” (כִּנְּרוֹת-root כִּנּוֹר). What does this Hebrew name mean? Clue: The Sea of Gennesaret is shaped in the form of a Harp.

9.  How does the word picture of the *Ten stringed kinnerot correlate with David’s injunction, “play skillfully on the Ten stringed (עָשֹׂור) instrument by means of the harp (כִּנּוֹר)?”

*עָשׂוֹר from עֶשֶׂר – Ten; by abbreviated form ten strings, and so a decachord (instrument of) ten (strings).

10. How is the teaching of M’shicho (G-d’s Messiah) prophetically similar to David’s masterfully playing the Ten stringed kinnerot? Clue: Who is the Master Musician who is skillfully playing (delivering “His” teaching) through His obedient servant the Messiah?

11. In regard to the unlimited power and majesty of Adonai, what does modern physics have to say about a Ten stringed instrument that shapes and supports all of the physical being of “everything” that exists in this universe? Clue: Ten Dimensions – *String Theory.

*String theory affirms that there are six dimensions of space in addition to the four fundamental dimensions of height, width, length, and time. We believe G-d masterfully uses all ten of these dimensions in His rule over His creation. The six dimensions of string theory are not directly observable because they are so incredibly small; an average string is 10-33 centimeters long. However, these unimaginably tiny strings—a millionth of a billionth of a billionth of a billionth of a centimeter long—do effect the interactions of elementary particles and therefore, they facilitate the operational structure of everything in the universe.

12. Extra credit: What is *”Super String Theory?” What does the number “Eleven” represent in the Scriptures? What does the Tanakh and HaBrit HaChadashah have to say about a new heaven and a new earth? How will this “new creation” of Avinu Shebashamayim, our heavenly Father, be different from the old creation that we live in now?

*Super String theory indicates that there must be at least one extra time dimension in which G-d works. This extra time dimension is an eleventh dimension. This eleventh (infinity) dimension allows G-d an infinite amount of time to accomplish all of His many tasks. String theory reveals the power and majesty of G-d in His creation of an expanding universe. Super String theory helps us understand how G-d exists outside of time.

מזמור שיר ליום השבת׃ טוב להדות ל ה’ ולזמר לשמך עליון׃ להגיד בבקר חסדך ואמונתך בלילות׃ ע‍לי־עשור ועלי־נבל עלי הגיון בכנור׃ כי שמחתני ה’ בפעלך במעשי ידיך ארנן׃

מִזְמֹור שִׁיר לְיֹום הַשַּׁבָּֽת׃ טֹוב לְהֹדֹות לַ ה’ וּלְזַמֵּר לְשִׁמְךָ עֶלְיֹֽון׃ לְהַגִּיד בַּבֹּקֶר חַסְֽדֶּךָ וֶאֱמֽוּנָתְךָ בַּלֵּילֹֽות׃ עֲֽלֵי־עָשֹׂור וַעֲלֵי־נָבֶל עֲלֵי הִגָּיֹון בְּכִנֹּֽור׃ כִּי שִׂמַּחְתַּנִי ה’ בְּפָעֳלֶךָ בְּֽמַעֲשֵׂי יָדֶיךָ אֲרַנֵּֽן׃

A Psalm, a Song for the day of Shabbat (the 7th Day).
It is good to give thanks to Adonai
And to sing praises to Your name, O Elyon (Most High);
To declare Your lovingkindness in the morning
And Your faithfulness by night,
Upon a Ten-stringed Harp and with the resounding music of a lyre.
For You, O Adonai, have made me glad by what You have done,
I will sing for joy at the works of Your hands.

Messiah traveled throughout all of the region of HaGalil:

The Hebrew place name of Galilee (הגליל-HaGalil) means “circle,” “roll,” “cylinder,” “spool,”  and “ring.” Just prior to today’s narrative of “Multiple miracles in Galilee,” we read:

וַיֵּצֵא מִנְּצֶרֶת וַיָּבֹא וַיֵּשֵׁב בִּכְפַר־נַחוּם אֲשֶׁר עַל־שְׁפַת הַיָּם בִּגְבוּל זְבֻלוּן וְנַפְתָּלִי׃

.הוא עזב את נצרת ובא לגור בכפר נחום ליד הים, בחבל זבולון ונפתלי

“He (the Messiah) went out from Netzeret (נצרת) and came to live in Kefar Nachum (כפר נחום), which is by the sea (on the seashore), at the border of Zevulun (זבולון) and Naftali (נפתלי).”

Isaiah prophesied that Messiah would dwell in Zebulun and Naphtali:

The prophet Isaiah tells us way in advance of the Messiah coming to Israel that he would be home-based in the tribal lands of Zebulun and Naphtali. For it is written:

כי לא מועף לאשר מוצק לה כעת הראשון הקל ארצה זבלון וארצה נפתלי והאחרון הכביד דרך הים עבר הירדן גליל הגוים׃ העם ההלכים בחשך ראו אור גדול ישבי בארץ צלמות אור נגה עליהם׃

“But there will be no more gloom for her who was in anguish; in earlier times He treated the land of Zevulun and the land of Naftali with contempt, but later on He shall make it glorious, by the way of the sea, on the other side of Yarden, Galil of the Goyim. The people who walk in darkness will see a great light; those who live in a dark land, the light will shine on them.”

In his first visitation to earth the Messiah was sent exclusively to the people of Israel (1, 2). Not to the Gentiles. The description that “huge crowds followed him from Galilee, from the Ten Cities, from Jerusalem and Judah, and from beyond the Jordan,” means:

Jews from all of the tribal lands of Israel were going to the lands of Zebulun and Naphtali to be ministered to by the Messiah.

The phrase “other side of Jordan, Galilee of the Gentiles” is not referring to G-d’s ultimate outreach to the Gentiles; which did not begin until after the Messiah had delivered the besorah (good news) of the grace (chesed, chen, chanan) of Adonai to the lost sheep of Israel (1, 2), died an atoning death (1, 2), was resurrected from the dead (three days after his death), appeared to over five hundred witnesses (over a forty day period), and then ascended into heaven. So we must ask, if the passage does not refer to the Gentiles on the other side of Jordan, who does it refer to? Specific answer: the phrase refers to the two and one half tribes that lived in the land east of the Jordan—-Reuben (רְאוּבֵן), Gad (גָּד), and the half tribe of Manasseh (מְנַשֶּׁה). More general answer: the saying ‘other side of Jordan’ refers generally to all of the Yehudim who lived outside of Israel, in the foreign (pagan) lands of the Gentiles. This means:

Jews who lived in the Gentile lands were returning to Israel to the lands of Zebulun and Naftali to be ministered to by the “light of G-d.”

We believe this scriptural reference of Isaiah to the Transjordan is a prophetic (symbolic) reference to all of the Yehudim (Jews) of the dispersion who lived in the Gentile lands. The Jews who lived in the Gentile lands came to the lands of Zebulun and Naftali where the Messiah was to receive the blessing of the light of G-d that could only be experienced in the light of the presence of  M’shicho (His Messiah). The light of G-d was first given to the people of Israel, the lampstand of G-d (1, 2), then through Israel the light of G-d was given to the Gentiles. So now the light of G-d has become the “Or Ha-Olam” (אור העולם-the Light of the World).

“Salvation is of the Jews…”

אַתֶּם מִשְׁתַּחֲוִים אֶל־אֲשֶׁר לֹא יְדַעְתֶּם וַאֲנַחְנוּ מִשְׁתַּחֲוִים אֶל־אֲשֶׁר יָדָעְנוּ כִּי הַיְשׁוּעָה מִן־הַיְּהוּדִים הִיא׃

אתם משתחוים למה שאינכם מכירים, אנחנו משתחוים למה שאנו מכירים, שהרי הישועה מאת היהודים היא.פ

“You bow to what you do not know, we bow to what we know, for salvation is from Ha-Yehudim” (the Jews).

Salvation is from the Jews – הישועה מאת היהודים היא (Modern Hebrew) – However, this does not mean the transmission of the Salvation of Adonai (the light of G-d) is physically limited to the land of Israel. The Salvation of Adonai and the worship of Adonai are not confined to one physical location (1, 2). For the Spirit of Adonai is omnipresent (trans-locational – at one place and everywhere at the same time). However, the Salvation of Adonai and the worship of Adonai are centered on one people (Am Israel) and one person, the Messiah of Israel, dwelling together as a unity in the bond of Shalom—-in the Land of Israel.

Therefore, these two things (salvation-worship) of necessity can only be accomplished through our (Am Israel) exercising faith in the one person (the Messiah of Israel) – who is the visible manifestation of Adonai’s invisible nature and who, by the Divine Presence of the Spirit of the Holy One, is the only one who is able to obtain for us the gift of eternal life; which is the Indwelling Presence of the Spirit of Adonai Avinu (the gift of G-d our Father).

מִן־הַיְּהוּדִים הִיא – (Mishnaic Hebrew) is a reference to the Yehudim (Jews) as a “min,” as a specified “kind” of people. This Hebrew phrase is a direct reference to the biological association of the Jewish people to our fathers Abraham, Isaac, and Jacob. It is also a reference to our Father in heaven, Avinu Shebashamayim. Nevertheless, it is a true statement:

The Messiah is the Savior of all of the human race.

However, it is important to remember that the Salvation of Adonai (משיח ישוע-Mashiach Yeshua) is a Jew. He is a biological descendant of Abraham, Isaac, Jacob and of King David. The Head of Israel is the Messiah. Without the Head (Individual-Suffering Servant) the body of Israel (National-Suffering Servant) is not able to save. However, with the help of the “Head of the Assembly” (Rosh Ha’edah) the nation and people of Israel are able to bring the Salvation of Adonai (ישוע) to all of the nations and peoples of the world.

As already stated many times: first, we receive the gift of cleansing from sin through our exercising faith in the redeeming once-in-eternity sacrifice of the Messiah who was sent to us by G-d our Father; second, we receive the permanent gift of eternal life by the insertion of the life of the Spirit of the Holy One, the springs of His living water, into the well of our inner physical and spiritual being (our spirit-soul-mind-and body).

Messiah, in fact, did dwell in the tribal lands of Zebulun and Naphtali:

Dwelling-place #1Zebulun (זבלון) is the Tenth son of father Yaacov and the Tenth Tribe of the Twelve tribes of Israel. The name of Zebulun means “Dwelling-place.” Although Messiah was born in Beit-Lechem (בֵּֽית־לֶ֣חֶם), the city of his ancestor David, the second king of Israel, he grew up in Nazareth (נָּצְרַת-Netzeret). Netzeret is located in the tribal land of Zebulun. So the first dwelling place (home address) of the Messiah was in the land of the Tenth tribe.

*Etymology (אטימולוגיה) of Netzeret:

מקור השם “נצרת” אינו ידוע בוודאות, אך בהיות היישוב העתיק במקום יהודי, שהשורש הוא עברי. השם נגזר כנראה מן המילה “נצר” (במשמעות של חוטר והסניף – ה “צמח צדק” הבטיח לדוד על ידי ה’). פ

The source of the name “Netzret” is not known for certain, but since the ancient settlement is a Jewish place, the root is Hebrew. The name is apparently derived from the word “Netzer” (in the sense of offshoot and the branch – the “Tzemach Tzedek” [1, 2, 3, 4] promised to David by Adonai).

Father Yaacov and Rabbeinu Moshe prophesied of Zebulun:

זבולן לחוף ימים ישכן והוא לחוף אניות וירכתו על־צידן׃

“Zebulun (זבולן-dwelling place; from זָבַל) will dwell (ישכן; from שָׁכַן) next to the coastline of ships (והוא לחוף אניות) that from their sides and underneath parts (ירכתו; from יָרֵך) do fishing (על־צידן; fromצַיָד).”

ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך׃ עמים הר־יקראו שם יזבחו זבחי־צדק כי שפע ימים יינקו ושפוני טמוני חול׃

And [Moshe] said to Zebulun (זבולן), “Happy is Zebulun (זבולן-[your] dwelling place) when you come forth, and Issachar (יששכר-there is reward;” from שָׁכַר) in your tents. They will call peoples to the mountain; there they will offer righteous sacrifices. For they will draw out the abundance of the seas, and the hidden treasures of the sand.”

Zebulun (the sixth and youngest son of father Yaacov and Leah) remains in obscurity in Israel’s (scriptural) history, however, with two exceptions. The first exception is the tribe’s conduct during Israel’s struggle with Sisera, when the tribe of Zebulun fought with valor side by side with their brethren of the tribe of Naftali. Sufficient was the strength and courage of the men of Zebulun that they merited special praise from Deborah, who singled them out from all the other tribes. The second great exception is just as the prophet Isaiah prophesied:

The tribal land of Zebulun is where the Messiah lived for most of his mortal life.

Father Yaacov and Rabbeinu Moshe prophesied of Naphtali:

Dwelling place #2Naphtali (נפתלי-Naftali) is located next to the land of Zebulun. Naftali is the Fifth son of father Yaacov (by Bilha, Rachel’s handmaid) and the Fifth Tribe of the Twelve tribes of Israel. The name of Naftali means “Wrestling.” At the beginning of his three and one half year ministry to Israel, the Messiah Yeshua ben Yosef ben David moved his permanent home address from Nazareth (Netzeret) in the tribal land of Zebulun to Kefar Nachum in the tribal land of Naftali.

Father Yaacov prophesied of Naftali:

נפתלי אילה שלחה הנתן אמרי־שפר׃

“Naftali (נפתלי-a wrestler; from פָּתַל) is a doe (אילה) set free (שלחה), the words (אמרי-sayings) he gives are beautiful (שפר; from שָׁ֫פֶר).”

Rabbeinu Moshe prophesied of Naftali:

ולנפתלי אמר נפתלי שבע רצון ומלא ברכת ה’ ים ודרום ירשה׃

And [Moshe] said to Naftali (נפתלי-the wrestler), “Naftali is satisfied (שבע) and filled with the blessing (מלא ברכת) of Adonai (ה’), his inheritance of the Sea (ים), and the South (ירשה).

The land of Naftali was where the Messiah lived during most of his national ministry to Israel.

The tribe of Naphtali was located next to Zebulun. It was assigned a rich and fertile portion of northern Israel and is mentioned with honor in the wars of the Judges (1, 2, 3). So, just as Isaiah had prophesied, the Messiah came and settled in Kefar Nachum, which is by the sea; and he ministered from there throughout the whole of the region of Zebulun and Nafatali.

The Roman Decapolis (Ten Cities):

*The Ten Cities (עשר הערים) of the Decapolis (דקאפוליס-Δεκάπολις) are marked in black.

The Roman government wanted Roman culture to flourish in the farthest reaches of the empire, which at the time included eastern Israel. So they encouraged the growth of the following Ten cities (in Hebrew):

City #1:   גרסה – Gerasa (Jerash) in Jordan – גרסה או גרשה (ג’רש של ימינו בירדן)
City #2:   סקיתופוליס – Skythopolis (Beit-Shean), the only city west of the Jordan Riverסקיתופוליס (בית שאן בימינו) – שימשה גם כבירת אגד הערים
City #3:   היפוס – Hippos (Al Huson) (Hippus or Sussita) in Syria (Golan Heights) – היפוס (הידועה גם בשם סוסיתא)
City #4:   גדרה – Gedera (Umm Kees) in Jordan – גדר או גדרה – היישוב הירדני אום-קיס
City #5:   פלה – Fela (in the northwestern Jordan east of the Jordan River crossing of today) – פלה (בצפון מערב ירדן מזרחית למעבר נהר הירדן של ימינו)
City #6:   פילדלפיה – Philadelphia (modern day Amman, the capital of Jordan) – פילדלפיה – (עמאן של ימינו)
City #7:   דיאון – Dion, Capitolias (today Beit Ras in the north of Jordan) – דיאון – בצפון ירדן
City #8:   קנטה – Kenta (Qanawat) in southern Syria – קנטה – בדרום סוריה
City #9:   רפנה – Rafna in Jordan – רפנה – יש המזהים אותה עם אבילה – (כיום קואיליבה בצפון ירדן, ליד אירביד), יש המזהים אותה עם רפנה
City #10: דמשק- Damascus (the capital of modern Syria) – דמשק – בירת סוריה

The special Roman status that was confirmed on the Ten cities allowed them a higher degree of commercial advantage and political autonomy within the superintendency of Rome. The cities enjoyed strong commercial ties, facilitated by a network of Roman roads. Each city functioned as city-state, with jurisdiction over an area of the surrounding countryside. Each city minted its own coins. Many coins from the Ten cities identify their city as “free,” “sovereign,” “sacred,” and “self-governing.”

Many of the Messiah’s first Jewish followers came from the Roman Decapolis. The Goyim (Gentiles) were in the majority in the Ten cities and the Yehudim were in the minority. The culture of the Ten cities was quite pagan. The Romans built numerous temples; also the imperial cult, the worship of the Roman emperor, was a very common practice throughout all of the Ten cities. Therefore, the Yehudim who lived in the Ten cities were surrounded by the spiritual darkness of the pagan Roman culture.

Nonetheless, even though spiritual darkness ruled over these pagan cities when the Messiah came to them the spiritual darkness was overcome. For the healing power of the of the Holy One that indwelt the Messiah (the great light) caused all those who were ill or in the grip of demons to be cured.

Only one of the Ten cities was located on the western side of the Jordan River—-Beit Shean (בית שאן). Beit Shean was renamed Scythopolis by the Greeks. Besides Scythopolis there is one other city that is located in modern Israel—-Hippos (היפוס). Of the Ten cities eight of them are now located outside of Israel. All eight of the remaining cities are located in modern Jordan and Syria.

In Judaism the number Ten bears a special meaning:

In the Hebrew Scriptures the number Ten bears a special meaning related to the sanctification of the nation and people of Israel.

In Judaism a minyan is the quorum of Ten Jewish male adults that is required for certain religious obligations. The word minyan itself comes from the Hebrew root “maneh” meaning to count or to number. The word is related to the Aramaic word “numbered” (mene) appearing in the writing on the wall in Daniel. The most frequent activity requiring a minyan is public prayer. Consequently the term minyan is most commonly used to refer to a prayer service (worship). A minyan is required for matters of corporate “sanctity:”

Point #1:  “And I shall be sanctified (ve-niq-dash-ti) in the midst (be-tok) of the children of Israel; I am Adonai who sanctifies (me-qa-dish-kem) you.” (Leviticus 22:32); and “separate (hi-bad-lu) yourselves.” (Numbers 16:21).

Point #2:  “Speak to all the congregation (‘edah) of the children of Israel and say to them: You shall be holy” (Leviticus 19:2).

Point #3:  You shall be holy (k’do-shim), for I Adonai your G-d am holy (ka-dosh).” (Leviticus 19:2).

Point #4:  “And the children of Israel (bnei Israel) came to buy among those that came” (Genesis 42:5). “And I shall be sanctified in the midst of the children of Israel (bnei Israel).” (Leviticus 22:32).

Point #5:  The Hebrew Scriptures associate the word “congregation” with the number of “eser” (עשר) – Ten (cf. Numbers 13:1-14:4).

This requirement of a quorum of Ten men for purposes of sanctification is witnessed to in the narrative of the kinsman redeemer Boaz’ marriage to Ruth; as it is written, “He [Boaz] took ten men (a minyan) of the elders of the city and said, ‘Sit down here.’ So they sat down.”

A quorum of Ten men is a symbol of sanctification.

Point #6:  Without a quorum of ten men there is an insufficient number to facilitate community worship.

Worship has to do with evoking the Presence of the Holy One. For a community of Yehudim to properly call upon the Presence of Adonai to worship him a (symbolic) fullness of ten men is required. Nine men are insufficient. Sanctification must occur in the midst of a congregation of at least ten men.

Point #7:  The presence of Ten is required in every wedding so that the marriage is sanctified – so the Presence of “Adonai is There.” This means the number Ten literally speaks of the Presence of G-d:

The number Ten speaks of the Presence of G-d that sanctifies us (Israel) and unites us together with G-d.

So for these several reasons there are many, many symbolic uses of the number Ten and Tenth (עֶשֶׂר, עֲשָׂרָה, עֲשֶׂרֶת, עֲשִׂירִי) in the Tanakh (1, 2, 3, 4, 5, 6, 7, 8, 9, 10)  and in the Brit HaChadashah (1, 2, 3, 4, 5, 6, 7, 8, 9, 10). This leads us to conclude that today’s reference to “Ten Cities” is not a trivial listing of an historical fact. Today’s reference to the Ten Cities is deliberately marked by G-d. It is  providential—it is marked by G-d’s sovereign rule over everything—including the minutiae of all historical events; especially those historical events that are recorded in the Scriptures; and therefore, the reference to the Ten Cities in today’s narrative of “Multiple miracles in Galilee” is both providential and (highly) prophetic.

The Mystery of the Ten Cities:

To understand the Mystery of the Ten Cities you should read these three meshalim (parables) of Messiah: the “Lost Coin” (read first); “Ten servants given Mina” (read second); and “Servants given talents” (read last). Especially pay close attention to how in the Ten Servants given Mina the Jewish servants in Jerusalem, Israel are at the first responsible for conveying the Jewish besorah (gospel) of the Divine Redemption to the Jewish believers and Gentile believers in Antioch, Syria; also, note that one of the Ten Servants is assigned to one of the Ten Cities (פילדלפיה-Philadelphia) that is being referenced in today’s *corporate miracle of the “Multiple Miracles in Galilee” that specifically is a witness to all of the House of Israel.

*Corporate miracle and witness to all of the House of Israel: all of us are corporately called as a single assembly to be good stewards of the Jewish besorah (gospel) of the Divine Redemption before our heavenly Father (Avinu Shebashamayim) has His Messiah (M”shicho) return from heaven to Israel to establish His Kingdom rule here in Israel and throughout all of the world.

NEXT, EXORCISM OF MIRYAM HAMAGDALIT…

Messiah in Yom HaBikkurim Chapter 79 >>