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
  3. What are the hands a symbol of?
  4. The Master of Shabbat

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׃

הוא הלך משם ונכנס לבית הכנסת. היה שם איש שידו יבשה והם פנו אליו בשאלה: “האם מתר לרפא בשבת?” וזאת כדי שיוכלו להאשים אותו. אמר להם: “מי מכם האיש שכבש אחד לו ואם יפל בשבת לתוך בור לא יחזיק בו וירים אותו? וכמה חשוב האדם יותר מן הכבש! לכן מתר לעשות את הטוב בשבת.” אז אמר אל האיש: “הושט ידך!” הוא הושיט את ידו ואמנם שבה לאיתנה והיתה בריאה כמו השניה. יצאו הפרושים וטכסו עצה להכחיד את ישוע. ישוע ידע את זאת והתרחק משם, אך רבים הלכו אחריו. הוא רפא את כלם.פ

He walked on from there and entered the synagogue. There was a man with a withered hand, and so they (the Prushim) could accuse him they turned to him with a question: “Is it permissible to heal on Shabbat?” He (the Messiah) said to them, “Is there a person among you with a sheep, that if it were to fall into a pit 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. Then he said to the man, “Reach out your hand!” He held out his hand and it was healed and was as healthy as the other hand. Then the Prushim left and deliberated about how to destroy Yeshua (the Salvation of HaShem). 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׃

הוא נכנס שוב לבית הכנסת. היה שם איש שידו יבשה, והם התבוננו בישוע לראות אם ירפא אותו בשבת, כדי שיוכלו להאשים אותו. אמר אל האיש אשר ידו יבשה: “עמד באמצע!” פנה אליהם ושאל: “האם מתר להיטיב בשבת או לעשות רעה? להציל נפש או להרג?” אך הם שתקו. הביט בהם כה וכה בזעם, ברב עצב על קשי לבבם, ואמר לאיש: “הושט את היד!” הוא הושיט אותה וידו שבה לאיתנה. יצאו הפרושים ומיד טכסו עליו עצה עם חסידי בית הורדוס – כיצד להכחיד אותו.פ

He entered the synagogue again. There was a man with a dry hand, and they looked at Yeshua to see if he would cure him on Shabbat, so they could find an accusation against him. He said to the man whose hand was withered: “Arise, stand in the middle!” Then he turned and asked, “Is it permissible to do good on Shabbat or to do evil, to save lives or to kill?” But they were silent. Then He turned and looked intently at them (the Prushim) in anger, and was grieved at the hardness of their hearts, and 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 (pious ones) quickly went out and deliberated against Him with the men of Hordos (הורדוס אנטיפס-Herod Antipas) to destroy Him.

Lukas 6:6-11

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׃

בשבת אחרת נכנס לבית הכנסת והחל ללמד, ושם היה איש אשר ידו הימנית יבשה. הסופרים והפרושים התבוננו בו לראות אם ירפא בשבת, כדי למצא עלה להאשים אותו. אך הוא ידע את הרהורי לבם ואמר אל האיש אשר ידו יבשה: “קום ועמד באמצע!” הלה קם ועמד. אמר להם ישוע: “אשאל אתכם דבר. האם מתר להיטיב בשבת או לעשות רעה, להציל נפש או לקפחה?” הביט סביב אל כלם ואמר לאיש: “הושט את ידך!” הוא עשה כך וידו שבה לאיתנה. אולם הם נתמלאו חמה והתיעצו ביניהם מה לעשות לישוע. פ

On another 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 (לְיֵשׁוּעַ-lit. they were angry toward the ‘Salvation of HaShem”).”

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:

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

2.  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?

3.  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).

4.  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?

5.  What is the teaching of the Mashiach regarding all of the Shabbaton? How is his teaching in agreement with the Torah of Moses and in disagreement with the oral law of the Prushim and their rabbinic successors?

6.  On what day was the man with the “withered hand” healed? What is the “*hand” a symbol of in the Scriptures?

7.  Which hand is withered? The right hand or the left?

8.  Who was acting as the “right hand” of the people and nation of Israel at the time of this teaching by the Messiah?

9.  How were the Prushim rabbinate and the Herodians (the followers of Herod Antipas) a ‘withered (right) hand” to the nation and people of Israel?

10.  What happened to the man with the withered right hand? Does this give you hope for the future full restoration of our nation and people of Israel?

What are the hands a symbol of?

YUDKAF

In the ancient Hebrew alphabet that Moses wrote the Torah in the tenth letter “yud” ( י – also spelled yodh) is configured in the shape of an extended arm and back of the hand. This tenth letter indicates a work or deed that is completed (closed). Furthermore, in ancient Hebrew the eleventh letter “kaf” ( כ – also spelled kaph) is depicted in the shape of a hand that is “open” and faced out presenting both the palm and all five fingers. This eleventh letter indicates a work that is begun but not yet completed or an “ongoing” process that may continue on indefinitely. These symbols therefore mean that in the Hebrew Scriptures a healthy closed or open hand spiritually represent one possessing the power, means, and direction necessary to do the will of HaShem.

The Spirit of the Holy One is the Hand of Elohim Avinu (G-d our Father).

In contrast the spiritual meaning of one who possesses a withered hand indicates that one does not possess the power, means, and direction of the Spirit of HaShem – sufficient to do His will.

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 our sin of unbelief and disobedience to HaShem, His Presence left our people and our nation of Israel (for a time). However, the healing of the withered hand indicates the opposite of G-d leaving us. Wonderfully so:

The healing of the withered hand is a promise that the Presence of the Holy One shall one day return to Israel.

It is through accepting Messiah and the Indwelling Presence (Oral Torah) of HaShem that the blessedness of the mighty works of G-d are restored to Israel that through Israel these works of G-d our Father might once again be 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).

The Master of Shabbat:

Just a short time before HaShem healed through M’shicho (His Messiah) the man with the withered hand we read that Messiah is more than a prophet and and a healer – he is the Master of Shabbat (אדון השבת). It is written:

Lukas 6:1-5

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

בשבת השניה לספירת העמר בעברו בשדות קמהקטפו תלמידיו שבלים ולאחר שמללו אותן בידיהם אכלו. אמרו אחדים מן הפרושים: “מדוע אתם עושים מה שאסור בשבת?” השיב להם ישוע ואמר: “האם לא קראתם מה שעשה דוד כאשר רעב הוא והאנשים אשר אתו? הרי נכנס אל בית האלהים ולקח את לחם הפנים, שאינו מתר לאכילה אלא לכהנים בלבד, אכל וגם נתן לאנשיו.” הוסיף ואמר להם: “בן-האדם הוא אדון השבת.” פ

On the second Sabbath of counting the omer (לספירת העמר) he (the Messiah) 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 (the Salvation of HaShem) 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 G-d 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?” He added to them, “The Son of Man (Ben HaAdam) is the master of the Sabbath.”

Like the Shekinah all the fullness of HaShem dwells bodily in the Messiah.

The Presence of the Spirit indwells the Messiah Yeshua.  It is true that Yeshua is not G-d. He is a man. However, it is also true that because the Messiah has never sinned all of the Divine Presence dwells bodily in the Messiah. HaShem is the one true G-d. He is the G-d of the Messiah. For this reason the Messiah does not worship himself. He worships only HaShem.

The difference between the Messiah 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.  Unlike us he always obeys our Father in heaven. 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 deliverer.

Only the Messiah who always perfectly obeys HaShem can be 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:

HaShem 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 ה’-the Voice of HaShem). When the Messiah speaks it is the beautiful Voice of Hashem (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):

האלהים אשר דבר מקדם פעמים רבות ובדרכים רבות אל האבות ביד הנביאים, דבר אלינו באחרית הימים האלה ביד הבן אשר שם ליורש כל. פ

“In the past G-d spoke to our ancestors by the hand (ביד) of the prophets at many times and in various ways, but in these last days he has spoken to us by the Hand (ביד) of His Son, whom he appointed heir of all things (אֲשֶׁר שָׂם לְיוֹרֵשׁ כֺּל).

TO BE CONTINUED PRESENTLY…

NEXT, HEALING SERVANT OF CENTURION…

Messiah in Yom HaBikkurim Chapter 83 >>