Messiah in Yom HaBikkurim Chapter 82

Miracle #11. Healing withered hand of man.

  1. The Eleventh Miracle of Messiah
  2. Opening-up questions and clues

The Eleventh Miracle of Messiah:

Mattai 12:9-15

וַיַעֲבֹר מִשָׁם אֶל־בֵּית הַכְּנֶסֶת שֶׁלָּהֶם׃ וְהִנֵּה־שָׁם אִישׁ וְיָדוֹ יְבֵשָׁה וַיִּשְׁאָלוּהוּ הֲמֻתָּר לִרְפֹּא בַּשַׁבָּת לְמַעַן יִמְצְאוּ עָלָיו עֲלִילֹת דְּבָרִים׃ וַיּאֹמֶר אֲלֵיהֶם הַיֵּשׁ בָּכֶם אָדָם אֲשֶׁר־לוֹ כֶּבֶשׂ אֶחָד וְנָפַל בְּבוֹר בַּשַׁבָּת וְלֹא־יַחֲזִיק בּוֹ וְיַעֲלֶנּוּ׃ וּמַה־יָּקָר אָדָם מִן־הַכֶּבֶשׂ לָכֵן מֻתָּר לַעֲשׂוֹת טוֹבָה בַּשַׁבָּת׃ וַיּאֹמֶר אֶל־הָאִישׁ פְּשֹׁט אֶת־יָדֶךָ וַיִּפְשֹׁט אֹתָהּ וַתֵּרָפֵא וַתָּשָׁב כְּיָדוֹ הָאַחֶרֶת׃ וַיֵּצְאוּ הַפְּרוּשִׁים וַיִּתְיָעֲצוּ עָלָיו לְאַבְּדוֹ׃ וַיֵּדַע יֵשׁוּעַ וַיָּסַר מִשָׁם וַיֵּלֶךְ אַחֲרָיו הֲמוֹן עַם רָב וַיִּרְפָּאֵם כֻּלָּם׃

הוּא הָלַךְ מִשָּׁם וְנִכְנַס לְבֵית הַכְּנֶסֶת. הָיָה שָׁם אִישׁ שֶׁיָּדוֹ יְבֵשָׁה וְהֵם פָּנוּ אֵלָיו בִּשְׁאֵלָה: “הַאִם מֻתָּר לְרַפֵּא בְּשַׁבָּת?” וְזֹאת כְּדֵי שֶׁיּוּכְלוּ לְהַאֲשִׁים אוֹתוֹ. אָמַר לָהֶם: “מִי מִכֶּם הָאִישׁ שֶׁכֶּבֶשׂ אֶחָד לוֹ וְאִם יִפֹּל בְּשַׁבָּת לְתוֹךְ בּוֹר לֹא יַחֲזִיק בּוֹ וְיָרִים אוֹתוֹ? וְכַמָּה חָשׁוּב הָאָדָם יוֹתֵר מִן הַכֶּבֶשׂ! לָכֵן מֻתָּר לַעֲשׂוֹת אֶת הַטּוֹב בְּשַּׁבָּת.” אָז אָמַר אֶל הָאִישׁ: “הוֹשֵׁט יָדְךָ!” הוּא הוֹשִׁיט אֶת יָדוֹ וְאָמְנָם שָׁבָה לְאֵיתָנָהּ וְהָיְתָה בְּרִיאָה כְּמוֹ הַשְּׁנִיָּה. יָצְאוּ הַפְּרוּשִׁים וְטִכְּסוּ עֵצָה לְהַכְחִיד אֶת יֵשׁוּעַ. יֵשׁוּעַ יָדַע אֶת זֹאת וְהִתְרַחֵק מִשָּׁם, אַךְ רַבִּים הָלְכוּ אַחֲרָיו. הוּא רִפֵּא אֶת כֻּלָּם. פ

He (the Mashiach) passed on from there to their (the Prushim’s) synagogue (on Shabbat). A man was there whose hand was withered. In order to find wrongful words to hold against Him, they asked Him, “Is it permitted to heal on Shabbat?” He said to them, “Is there a person among you with a sheep, that if it were to fall into a cistern on Shabbat, you would not take hold of it and lift it out? How much more precious is a man than a sheep! Therefore, it is permitted to do good on Shabbat.” He said to the man, “Stretch out your hand.” He stretched it out, and it was healed and returned to being like his other hand. Then the Prushim left and deliberated about how to destroy Him. Yeshua knew this and departed from there, and a great crowd of people followed Him, and He healed them all.

Markos 3:1-6

וַיָּשָׁב וַיָּבוֹא אֶל־בֵּית הַכְּנֵסֶת וְשָׁם־אִישׁ אֲשֶׁר יָדוֹ יְבֵשָׁה׃ וַיֶּאֶרְבוּ לוֹ אִם־יִרְפָּאֵהוּ בַּשַּׁבָּת לְמַעַן יִמְצְאוּ עָלָיו עֲלִילוֹת דְּבָרִים׃ וַיּאֹמֶר אֶל־הָאִישׁ אֲשֵׁר יָבְשָׁה יָדוֹ קוּם עֲמֹד בַּתָּוֶךְ׃ וַיֹּאמֶר אֲלֵיהֶם הֲמֻתָּר בַּשַּׁבָּת לְהֵיטִיב אוֹ לְהָרֵעַ לְהַצִּיל נֶפֶשׁ אוֹ לְהָמִית וַיַּחֲרִישׁוּ׃ וַיִּפֶן וַיַּבֵּט אֲלֵיהֶם בְּזַעַף וַיִּתְעַצֵּב עַל־קְשִׁי לְבָבָם וַיֹּאמֶר אֶל־הָאִישׁ פְּשֹׁט אֶת־יָדֶךָ וַיִּפְשֹׁט יָדוֹ וַתֵּרָפֵא וַתָּשָׁב כָּאַחֶרֶת׃ וַיֵּצְאוּ הַפְּרוּשִׁים וַיְמַהֲרוּ לְהִתְיָעֵץ עָלָיו עִם־אַנְשֵׁי הוֹרְדוֹס לְאַבְּדוֹ׃

הוּא נִכְנַס שׁוּב לְבֵית הַכְּנֶסֶת. הָיָה שָׁם אִישׁ שֶׁיָּדוֹ יְבֵשָׁה, וְהֵם הִתְבּוֹנְנוּ בְּיֵשׁוּעַ לִרְאוֹת אִם יְרַפֵּא אוֹתוֹ בְּשַׁבָּת, כְּדֵי שֶׁיּוּכְלוּ לְהַאֲשִׁים אוֹתוֹ. אָמַר אֶל הָאִישׁ אֲשֶׁר יָדוֹ יְבֵשָׁה: “עֲמֹד בָּאֶמְצַע!” פָּנָה אֲלֵיהֶם וְשָׁאַל: “הַאִם מֻתָּר לְהֵיטִיב בְּשַׁבָּת אוֹ לַעֲשׂוֹת רָעָה? לְהַצִּיל נֶפֶשׁ אוֹ לַהֲרֹג?” אַךְ הֵם שָׁתְקוּ. הִבִּיט בָּהֶם כֹּה וָכֹה בְּזַעַם, בְּרֹב עֶצֶב עַל קְשִׁי לְבָבָם, וְאָמַר לָאִישׁ: “הוֹשֵׁט אֶת הַיָּד!” הוּא הוֹשִׁיט אוֹתָהּ וְיָדוֹ שָׁבָה לְאֵיתָנָהּ. יָצְאוּ הַפְּרוּשִׁים וּמִיָּד טִכְּסוּ עָלָיו עֵצָה עִם חֲסִידֵי בֵּית הוֹרְדוֹס – כֵּיצַד לְהַכְחִיד אוֹתוֹ. פ

He returned and came to the synagogue, and a man was there whose hand was withered. They (the Prushim) waited in ambush for Him if He would heal on Shabbat, so they could find an accusation against Him. He said to the man whose hand had withered, “Arise, stand in the middle.” He said to them, “Is it permitted on Shabbat to do good or to do evil (or to do harm), to rescue life or put to death?” And they were silent. Then He turned and looked intently at them in anger, and was grieved at the hardness of their hearts. He said to the man, “Stretch out your hand!” and he stretched out his hand; it was healed and returned to being like the other one. The Prushim quickly went out and deliberated against Him with the men of Hordos (Herod Antipas) to destroy Him.  

Lukas 6:1-11

וַיְהִי בָּיוֹם הַשַּׁבָּת הַשֵּׁנִית לִסְפִירַת הָעֹמֶר עָבַר בֵּין הַשָׂדוֹת וַיִּקְטְפוּ תַלְמִידָיו מְלִילֹת וַיְפָרְכוּ אֹתָן בִּידֵיהֶם וַיֹּאכֵלוּ׃ וַאֲנָשִׁים מִן־הַפְּרוּשִׁים אָמְרוּ אֲלֵיהֶם לָמָה אַתֶּם עֹשִׂים אֵת אֲשֶׁר לֹא יֵעָשֶׂה בַּשַּׁבָּת׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם הֲלֹא קְרָאתֶם אֵת אֲשֶׁר עָשָׂה דָוִד בִּהְיוֹתוֹ רָעֵב הוּא וַאֲשֶׁר הָיוּ אִתּוֹ׃ אֲשֶׁר בָּא אֶל־בֵּית הָאֱלֹהִים וַיִּקַּח אֶת־לֶחֶם הַפָּנִים וַיֹּאכַל וְגַם־נָתַן לַאֲנָשָׁיו אֵת אֲשֶׁר לֹא נָכוֹן לְאָכְלוֹ כִּי אִם־לַכֹּהֲנִים לְבַדָּם׃

בַּשַּׁבָּת הַשְּׁנִיָּה לִסְפִירַת הָעֹמֶר בְּעָבְרוֹ בִּשְׂדוֹת קָמָהקָטְפוּ תַּלְמִידָיו שִׁבֳּלִים וּלְאַחַר שֶׁמָּלְלוּ אוֹתָן בִּידֵיהֶם אָכְלוּ. אָמְרוּ אֲחָדִים מִן הַפְּרוּשִׁים: “מַדוּעַ אַתֶּם עוֹשִׂים מַה שֶּׁאָסוּר בְּשַׁבָּת?” הֵשִׁיב לָהֶם יֵשׁוּעַ וְאָמַר: “הַאִם לֹא קְרָאתֶם מַה שֶּׁעָשָׂה דָוִד כַּאֲשֶׁר רָעַב הוּא וְהָאֲנָשִׁים אֲשֶׁר אִתּוֹ? הֲרֵי נִכְנַס אֶל בֵּית הָאֱלֹהִים וְלָקַח אֶת לֶחֶם הַפָּנִים, שֶׁאֵינוֹ מֻתָּר לַאֲכִילָה אֶלָּא לַכֹּהֲנִים בִּלְבַד, אָכַל וְגַם נָתַן לַאֲנָשָׁיו.” הוֹסִיף וְאָמַר לָהֶם: “בֶּן־הָאָדָם הוּא אֲדוֹן הַשַּׁבָּת.” פ

On the second Shabbat day of the counting of the omer (i.e. a special festival Shabbat) He was passing among the fields, and His disciples plucked heads of grain, crushed them in their hands, and ate. Men from the Prushim said to them, “Why do you do what is not to be done on Shabbat?” Yeshua answered and said to them, “Have you not read what David did when He was hungry—he and those who were with him—that he entered the house of Adonai and took the bread of the presence and ate and also gave his men something that is not correct to eat except for priests alone?”

וַיֹּאמֶר אֲלֵיהֶם כִּי בֶּן־הָאָדָם גַּם־אֲדוֹן הַשַּׁבָּת הוּא׃

הוסיף ואמר להם: “בן-האדם הוא אדון השבת.” פ

He added (prophesying, i.e. *G-d) said [speaking through the Messiah] to them, “For the Son of Man is also the Master (Lord) of Shabbat.”

וַיְהִי בְּשַׁבָּת אַחֶרֶת וַיָּבֹא אֶל־בֵּית הַכְּנֵסֶת וַיְלַמֵּד וְשָׁם אִישׁ אֲשֶׁר יָבְשָׁה יָדוֹ הַיְמָנִית׃ וַיֶּאֶרְבוּ־לוֹ הַסּוֹפְרִים וְהַפְּרוּשִׁים לִרְאוֹת אִם־יִרְפָּא בַּשַּׁבָּת לְמַעַן יִמְצְאוּ עָלָיו עֲלִילֹת דְּבָרִים׃ וְהוּא יָדַע אֶת־מַחְשְׁבוֹתָם וַיֹּאמֶר אֶל־הָאִישׁ אֲשֶׁר יָבְשָׁה יָדוֹ קוּם וַעֲמוֹד בַּתָּוֶךְ וַיָּקָם וַיַּעֲמֹד׃ וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ אֶשְׁאֲלָה אֶתְכֶם דָּבָר מַה־הַנָּכוֹן בַּשַּׁבָּת הַלְהֵיטִיב אִם לְהָרֵעַ לְהַצִּיל נֶפֶשׁ אִם־לְאַבֵּד׃ וַיַּבֵּט סָבִיב אֶל־כֻּלָּם וַיֹּאמֶר לָאִישׁ פְּשֹׁט אֶת־יָדֶךָ וַיַּעַשׂ כֵּן וַתֵּרָפֵא יָדוֹ וַתָּשָׁב כָּאַחֶרֶת׃ וְהֵמָּה נִמְלְאוּ חֵמָה וַיִּוָּסְדוּ יַחַד מַה־לַּעֲשׂוֹת לְיֵשׁוּעַ׃

בְּשַׁבָּת אַחֶרֶת נִכְנַס לְבֵית הַכְּנֶסֶת וְהֵחֵל לְלַמֵּד, וְשָׁם הָיָה אִישׁ אֲשֶׁר יָדוֹ הַיְמָנִית יְבֵשָׁה. הַסּוֹפְרִים וְהַפְּרוּשִׁים הִתְבּוֹנְנוּ בּוֹ לִרְאוֹת אִם יְרַפֵּא בְּשַׁבָּת, כְּדֵי לִמְצֹא עִלָּה לְהַאֲשִׁים אוֹתוֹ. אַךְ הוּא יָדַע אֶת הִרְהוּרֵי לִבָּם וְאָמַר אֶל הָאִישׁ אֲשֶׁר יָדוֹ יְבֵשָׁה: “קוּם וַעֲמֹד בָּאֶמְצַע!” הַלָּה קָם וְעָמַד. אָמַר לָהֶם יֵשׁוּעַ: “אֶשְׁאַל אֶתְכֶם דָּבָר. הַאִם מֻתָּר לְהֵיטִיב בְּשַׁבָּת אוֹ לַעֲשׂוֹת רָעָה, לְהַצִּיל נֶפֶשׁ אוֹ לְקַפְּחָהּ?” הִבִּיט סָבִיב אֶל כֻּלָּם וְאָמַר לָאִישׁ: “הוֹשֵׁט אֶת יָדְךָ!” הוּא עָשָׂה כָּךְ וְיָדוֹ שָׁבָה לְאֵיתָנָהּ. אוּלָם הֵם נִתְמַלְּאוּ חֵמָה וְהִתְיָעֲצוּ בֵּינֵיהֶם מַה לַּעֲשׂוֹת לְיֵשׁוּעַ. פ

On another Shabbat (a regular weekly Shabbat) He entered the synagogue and taught. A man was there whose right hand was withered. The scholars and the Prushim waited in ambush for Him to see if He would heal on Shabbat so that they could find wrongful words to hold against Him. But He knew their thoughts and said to the man whose hand was withered, “Arise; stand in the middle.” He arose and stood. Yeshua said to him, “I will ask you (plural) something. What is correct on Shabbat: to cause good or to cause harm? To rescue life or destroy?” He looked around intently at all of them and said to the man, “Stretch out your hand.” He did and his hand returned to being like the other. They were filled with anger and took counsel together about what to do to Yeshua (literally, they were angry toward the ‘Salvation of Adonai’-לְיֵשׁוּעַ).”

*[Like the Shekinah] All the fullness of the Divinity dwells bodily in the Messiah (a man). Adonai Avinu (the Divine One who is the Spirit Who Indwells the Messiah) He is G-d (not the man). The Messiah is not a pagan who worships false deities; nor is he a pagan who worships himself. Adonai is the one true G-d and He is the G-d of the Messiah. For the Messiah as a Yehudi worships no one but Adonai.

The difference between this man and all other men is He is without sin. The Messiah is blameless in all of the Torah of the heavenly Father. The Messiah is the perfect man. He is the new and the last Adam Ben Elohim.  He obeys our Father in heaven always. All the rest of us have failed to obey G-d. All of us (who are the people of Israel) are sinners who are estranged from G-d our Father. This estrangement is due to our imperfection. We are not perfect as Avinu Shebashamayim is perfect. So we (Israel) are all in need of a Savior.

Messiah is our Deliverer. For only the Messiah Ben Ha’adam is the perfect Image of G-d, who lives up to His standard of perfection. The Messiah always hears, understands, and obeys all that the Father says for him to do. Unfortunately we do not hear, understand, or obey as well as our Jewish brother (we are not nearly the good steward-shepherd that he is). Due to the moral perfection (obedience) of the Anointed One:

Adonai Avinu is pleased to exercise through the Messiah His Son all of His creative power over life and death.

The Messiah is the sinless (perfect) Kol Adonai (קֹול יְהוָה-the Voice of HaShem). When the Messiah speaks it is the beautiful Voice of Adonai (the Voice of our Father) speaking through Him (not the voice of a man). Our Father in heaven, therefore, has made the Messiah Ben Ha’adam His Voice. Adonai Avinu has made our brother the Messiah, the Son of Man, the King of His Righteousness, the Heir of all things (i.e. the one man who G-d our Father has entrusted with all of His authority and everything He possesses):

דִּבֵּר אֵלֵינוּ בְּאַחֲרִית הַיָּמִים הָאֵלֶּה בְּיַד הַבֵּן אֲשֶׁר שָׂם לְיוֹרֵשׁ כֺּל.פ

“In these last days He (Adonai our Father) has spoken to us in the Son, whom He appointed heir of all (אֲשֶׁר שָׂם לְיוֹרֵשׁ כֺּל).

Opening-up questions and clues:

The following opening-up questions and clues are provided as an introduction to this study on the 11th Miracle of Messiah:

Look at the symbolism of the above miracle narrative: At what location does the miracle occur? What specific day is the “second Shabbat day of the counting of the omer”? What is another name for the special Shabbat that follows right after the Passover observance? On what calendar date did the Mashiach deliver the above teaching on Shabbat? Answer: The special Shabbat day in view here is Yom HaBikurim (the Day of Firstfruits). The day in question was on Yom Rishon (Sunday). This is so because according to the written Torah HaBikkurim must occur on the first day of the week that immediately follows the Shabbat that follows Pesach. Therefore, based on a Passover date of Nisan 14, 3788 (sacred) and (Wednesday) April 28, 28 C.E. (secular), the Messiah’s teaching on Shabbat occurred on the special Shabbat (Festival) of HaBikkurim, which occurred on Nisan 18, 3788 (sacred) and  (Sunday) May 2, 28 C.E. (secular). What is the teaching of the written Torah of Moses and the oral law of the Prushim regarding how one should behave on the regular weekly Shabbat and the special Shabbaton of the festivals? How are the two teachings similar? How are they different? What is the teaching of the Mashiach regarding all of the Shabbaton? How is His teaching similar and dissimilar to the Torah of Moses and the oral law of the Prushim and their rabbinic successors? On what day was the man with the “withered hand” healed? What is the “*hand” a symbol of in the Scriptures? Which hand is withered? Who was acting as the “right hand” of the people and nation of Israel at the time of this teaching by the Messiah? How were the Prushim rabbinate and the Herodians (the followers of Herod Antipas) a ‘withered (right) hand” to the nation and people of Israel? What happened to the man with the withered right hand? Does this give you hope for the future full restoration of the nation and people of Israel?

Clue: *Hand (-the open hand) in Hebrew (spiritually) means possessing the power, means, and direction necessary to do the will of Adonai. The Spirit of the Holy One is the Hand of Elohim Avinu (G-d our Father). Possessing a withered hand, therefore, indicates that at one time Israel was blessed to be the recipient of the Presence of the Spirit of the Holy One and of His gracious works. However, due to sin, the Presence of the Holy One had left Israel (for a time). The healing of the withered hand indicates the opposite. Wonderfully, the healing of the hand indicates the return to Israel of the Presence of Adonai. It is through the Indwelling Presence of Adonai in the Messiah that the blessedness of the mighty works of G-d are restored to Israel and through Israel are once again made manifest—-to the entire world. Therefore, it is written:

וַאֲנִי נוֹתֵן לָהֶן חַיֵּי עוֹלָם; וְלֹא תֹּאבַדְנָה לְעוֹלָם, אַף לֹא יַחֲטֹף אוֹתָן אִישׁ מִיָּדִי. אָבִי שֶׁנָּתַן אוֹתָן לִי גָּדוֹל מִכֹּל וְאֵין אִישׁ יָכוֹל לַחֲטֹף אוֹתָן מִיָּד הָאָב. אֲנִי וְהָאָב אֶחָד אֲנַחְנוּ.”  פ

ואני נותן להן חיי עולם; ולא תאבדנה לעולם, אף לא יחטף אותן איש מידי. אבי שנתן אותן לי גדול מכל ואין איש יכול לחטף אותן מיד האב. אני והאב אחד אנחנו.”  פ

And I give eternal life (חיי עולם-Chayyei Olam) to them, and they will never perish (lose this life); and no one will snatch them out of My Hand [i.e. kidnap them; take them out of the Father’s all-powerful Hand]. My Father (אבי-Avi’), who has given them to Me, is greater than all; and no one is able to snatch them out of the Hand of the Father (יָּד הָאָב-Yad HaAv). I and the Father are one” (אֶחָד-echad, unity; cf. Shema).

TO BE CONTINUED WINTER 2018…

NEXT, HEALING SERVANT OF CENTURION…

Messiah in Yom HaBikkurim Chapter 83 >>