Messiah in Yom HaBikkurim Chapter 96
Miracle #26. Healing of many in Gennesaret.
- The Twenty-sixth Miracle of Messiah
- Opening-up questions and clues
- Jewish Calendar Nisan 3789-Nisan 3790 (29-30 CE)
- The land of Gennesaret
- The Sea of Kinneret is shaped in the form of a Harp
- Until the day star (the Sun) arises in our hearts
- One boat driven by the Power of the Wind
- The boat of the talmid Shim’on
- Obedience is Israel’s love language to Adonai Avinu (our Father)
- The name Shim’on (Simon) speaks of what Israel is to do
- Israel must be remade out of incorruptible material
- The name Kefa (Peter) reveals what Israel is to be
- Adam receives his Hearing after he is conceived in the Womb of Eternity
- The Commonwealth of Israel
- The Sixth Corporate Miracle of Messiah
- The Old Tallit you get buried in, the New Tallit you get married in!
- The One Heart
The Twenty-sixth Miracle of Messiah:
Mattai 14:34-36
וַיַּעַבְרוּ אֶת־הַיָּם וַיָּבֹאוּ אַרְצָה גִּנֵּיסַר׃ וַיַּכִּירוּ אֹתוֹ אַנְשֵׁי הַמָּקוֹם הַהוּא וַיִּשְׁלְחוּ אֶל־כָּל־סְבִיבוֹתֵיהֶם וַיָּבִיאוּ אֵלָיו אֵת כָּל־הַחוֹלִים׃ וַיְבַקְשׁוּ מִמֶּנּוּ רַק לִנְגֹּעַ בִּכְנַף בִּגְדוֹ וְכָל־הַנֹּגְעִים נוֹשָׁעוּ׃
הֵם עָבְרוּ אֶת הַיָּם וּבָאוּ לְחוֹף גִּנּוֹסָר. אַנְשֵׁי הַמָּקוֹם הִכִּירוּ אוֹתוֹ וְשָׁלְחוּ לְהוֹדִיעַ לְכָל הַסְּבִיבָה. הֵבִיאוּ אֵלָיו אֶת כָּל הַחוֹלִים וּבִקְשׁוּ מִמֶּנּוּ רַק לִנְגֹּעַ בִּכְנַף בִּגְדוֹ; וְכָל הַנּוֹגְעִים נִרְפְּאוּ. פ
הם עברו את הים ובאו לחוף גנוסר. אנשי המקום הכירו אותו ושלחו להודיע לכל הסביבה. הביאו אליו את כל החולים ובקשו ממנו רק לנגע בכנף בגדו; וכל הנוגעים נרפאו. פ
They crossed the sea and came to the land of Ginneisar. The people of that place recognized him, so they sent word out to the whole surrounding area and brought all the sick to him.
Markos 6:53-56
וַיַּעַבְרוּ אֶת־הַיָּם וַיָּבֹאוּ אַרְצָה גִּנֵּיסַר וַיִּקְרְבוּ אֶל־הַיַּבָּשָׁה׃ וַיְהִי כְּצֵאתָם מִן־הָאֳנִיָּה וַיַּכִּירֻהוּ׃ וַיָּרוּצוּ בְּכָל־הַכִּכָּר הַהוּא מִסָּבִיב וַיָּחֵלּוּ לָשֵׂאת אֶת־הַחֹלִים בְּמִשְׁכָּבוֹת אֶל־כָּל־מָקוֹם אֲשֶׁר שָׁמְעוּ כִּי הוּא שָׁם׃ וּבְכָל־מָקוֹם אֲשֶׁר יָבֹא אֶל־הַכְּפָרִים אוֹ אֶל־הֶעָרִים וְאֶל־הַשָׂדוֹת שָׁם שָׂמוּ אֶת־הַחוֹלִים בַּחוּצוֹת וַיִּתְחַנְּנוּ לוֹ שֶׁיִּגְּעוּ רַק בִּכְנַף בִּגְדוֹ וְהָיָה כֹּל אֲשֶׁר נָגְעוּ־בוֹ וְנוֹשָׁעוּ׃
עָבְרוּ אֶת הַיָּם וְהִגִּיעוּ אֶל חוֹף גִּנּוֹסָר וְעָגְנוּ שָׁם. בְּצֵאתָם מִן הַסִּירָה הִכִּירוּ אוֹתוֹ מִיָּד, וּבְכָל הָאֵזוֹר הַהוּא רָצוּ וְהֵחֵלּוּ לְהָבִיא אֶת הַחוֹלִים עַל אֲלוּנְקוֹת לְכָל מָקוֹם שֶׁשָּׁמְעוּ כִּי הוּא שָׁם. בְּכָל מָקוֹם שֶׁבָּא אֵלָיו, בַּכְּפָרִים אוֹ בֶּעָרִים אוֹ בָּעֲיָרוֹת, שָׂמוּ אֶת הַחוֹלִים בַּחוּצוֹת וּבִקְשׁוּ מִמֶּנּוּ שֶׁיַּנִּיחַ לָהֶם לִנְגֹּעַ וְלוּ רַק בִּכְנַף בִּגְדוֹ, וְכָל הַנּוֹגְעִים בּוֹ נִרְפְּאוּ. פ
עברו את הים והגיעו אל חוף גנוסר ועגנו שם. בצאתם מן הסירה הכירו אותו מיד, ובכל האזור ההוא רצו והחלו להביא את החולים על אלונקות לכל מקום ששמעו כי הוא שם. בכל מקום שבא אליו, בכפרים או בערים או בעירות, שמו את החולים בחוצות ובקשו ממנו שיניח להם לנגע ולו רק בכנף בגדו, וכל הנוגעים בו נרפאו. פ
They crossed the sea and came to the land of Ginneisar, and they drew near the dry land and anchored there. When they went out from the boat, they (the people) immediately recognized him. They ran throughout that surrounding plain, and began to carry the sick on stretchers to every place where they heard he would be. And whenever he came, to the villages and towns and fields, they placed the afflicted in the streets and begged him to let them touch just the corner of his garment. And all who touched it were healed from their illnesses.
Opening-up questions and clues:
The following opening-up questions and clues are provided as an introduction to this study on the 26th Miracle of Messiah:
1. This miracle and the three previous miracles (23, 24, 25) all happened in the month of Nisan just before Pesach (cf. Yochanan 6:4). These four miracles occurred just one year before Rabbi Yeshua our Messiah sacrificed his life for our salvation.
2. In the previous miracle the Messiah Yeshua walked on the sea, calmed a storm, and instantly teleported the boat he and his disciples were in from the middle of the sea to the shore of Gennasaret.
3. What area does the region of Gennasaret encompass? What famous village lies within this region?
4. The Greek word Gennesaret is a form of what biblical Hebrew word?
5. How many dimensions are there in super-string theory?
6. Where in the scriptures is a 10-stringed instrument referred to?
7. What specific part of the garment of Yeshua did the people touch to be healed? How was this a fulfillment of prophecy?
8. Go back and study the 18th miracle of the healing of the woman with a bleeding disorder.
9. What is the spiritual meaning of the woman touching the “wing” (corner, hem) of the Messiah’s garment? What is a Tallit? What is a tzitizit? (cf. Malachi 4:2).
Jewish Calendar Nisan 3789-Nisan 3790 (29-30 CE):
|
. Jewish Calendar Nisan 3789-Nisan 3790 (29-30 CE) |
||||||
| תבורך |
Date |
Events |
||||
|
1. |
Nisan 1 3789 |
Yochanan Ben Zekaryah is beheaded. |
|
אשרי | ||
|
2. |
Nisan 1-8 (CE 29) |
5,000 men fed; Messiah walks on the sea. |
||||
|
3. |
Debates Prushim; talks to Gentile woman. |
|||||
|
4. |
Visit to Decapolis; miracles; 4,000 men fed. |
|||||
|
5. |
|
Warns of leaven of Prushim; blind healed. |
||||
|
6. |
|
Peter’s confession and rebuke. |
|
|||
|
7. |
|
Transfiguration; epileptic boy. |
||||
|
8. |
Tishri15-22,3790 |
Observance of Sukkot and Shemini Atzeret. |
|
|||
|
9. |
|
Activities in Capernaum. |
||||
|
10. |
70 sent out; Messiah visits Miryam & Martha. |
|||||
|
11. |
Kislev 25-Tevet 2 |
Observance of Chanukkah in Jerusalem. |
||||
|
12. |
Tevet-Adar (CE 30) |
Lazarus raised from dead; Messiah rests. |
|
|
||
|
13. |
Nisan 1-7 |
Final sojourn to Jerusalem. |
|
|||
|
14. |
Nisan 7 |
Messiah arrives in Bethany |
|
|
|
|
|
15. |
Nisan 8 |
Anointed by Miryam; spends night at Bethany. |
||||
|
16. |
People come to see Messiah and Lazarus, |
|||||
|
17. |
Entry into Jerusalem |
|||||
|
18. |
Nisan 9 |
At Bethany; visits Jerusalem; curses fig tree. |
|
|||
|
19. |
|
Messiah weeps over the city of Jerusalem. |
|
|
||
|
20. |
Nisan 10 |
*Messiah’s Second Cleansing of the Temple. |
|
|||
|
21 |
. . *Rabbi Yeshua ben David drives out all who are buying and selling in the Temple area that is reserved for use by the Gentiles. He sees the inappropriate merchandising of the Temple sacrifices. He reacts with righteous indignation. He is angry that the heavenly Father’s “House of Prayer for All Peoples” (ביתי בית-תפלה יקרא לכל-העמים) had become a “cave of robbers” (למערת פריצים).
|
|||||
|
22. |
Cleansed Temple, healed the blind and lame. |
|
||||
|
23. |
|
Messiah teaches in the Temple. |
|
|||
|
24. |
Nisan 11 |
Spends night in Bethany. |
||||
|
25. |
The cursed fig tree is withered. |
|
||||
|
26. |
|
Question about authority. |
|
|||
|
27. |
|
Question about paying taxes to Caesar. |
|
|||
|
28. |
|
Question about the resurrection. |
|
|||
|
29. |
The Great Commandment. |
(10:25-28) |
|
|||
|
30. |
Question about David’s Son. |
|
||||
|
31. |
Messiah denounces the religious leaders. |
|
||||
|
32. |
Messiah’s lament over Jerusalem. |
|
||||
|
33. |
The impoverished widow’s generous offering. |
|||||
|
34. |
|
Jewish leaders plot to kill the Messiah just as Gentiles are seeking him out. |
|
|||
|
35. |
|
Olivet prophecies: Signs of the future return of the Messiah. |
||||
| . | ||||||
The land of Gennesaret:
The land of Gennesaret is the same area as the modern el-Ghuweir, a fertile crescent-shaped plain, on the north-western shore of the Lake of Gennesaret. This area is about three miles in length and one mile in width. Josephus speaks of it as if it were an earthly paradise, a fertile garden, where every kind of useful plant grew and flourished.
The plain of Gennesaret was located on the western shore of the lake and was part of the allotment of land that was assigned to the tribe of Naphtali.
Kefar Nachum (Capernaum) was located there.
The men who greeted Rabbi Yeshua were residents of his hometown of Kefar Nachum. The boat arrived at the shore of Capernaum. Yet the account references the entire area that encompasses the village. Why?
On this occasion, the number of those that came to Rabbi Yeshua was so great that he could not give attention to each person individually. So the afflicted and their friends sought only to touch the extremity of his prayer shawl, believing that to do so would lead to their being healed; and they were not disappointed for it is written:
“And whenever he came, to the villages and towns and fields, they placed the afflicted in the streets and begged him to let them touch just the corner of his garment. And all who touched it were healed from their illnesses.”
The Sea of Kinneret is shaped in the form of a Harp:
This corporate miracle occurred in the Plain of Gennesaret next to the Sea of Gennesaret (ים כנרת-Yam Kinneret). The Greek word Gennesaret is a form of the biblical Hebrew word, Kinnerot (כינרות-root כינור). This Hebrew word kinnerot was derived in biblical times from an earlier Canaanite word whose original meaning has been permanently lost to us. Nevertheless, the biblical Hebrew sacred meaning that came to substitute for the original pagan meaning is quite easy to discern. The root for kinnerot is kinnor (כינור). In ancient Hebrew this word speaks of a stringed instrument—-a harp.
In modern Hebrew today the word kinnor (כינור) means violin.
We believe that since the winds on the shores and the Sea of Kinneret give forth the appearance and sounds of a great stringed instrument it makes sense to us that our Jewish ancestors came to perceive the shores and Sea of Kinneret as being like a harp. This being due to both the sea and shorelines unique shape and the wide variety of musical sounds that it produces from the interaction of its winds and waves. Therefore we believe among our ancient Jewish ancestors, especially the fisherman:
The shoreline and Sea of Kinneret came to be seen as a great stringed instrument whose music – wind and waves – could only be skillfully played by God.
Like the psalmist David we believe that the skillful, artistic, unlimited creative powers of God are clearly seen in nature. So no doubt it seemed right to the ancient Jewish fisherman to correlate the waves and winds of the land (shoreline) and Sea of Kinnerot as being subject only to God as the strings of a harp are subject only to the mastery of a skillful musician. Therefore, we are reminded of David’s inspirational words:
“Play skillfully on the Ten stringed (עשור) instrument by means of the harp (כינור)”
Therefore, we ask how is the miraculous teaching of the Mashiach similar in its masterly artistic form to playing on a Ten stringed instrument? Or better put—What does this specific miracle say to us about the unlimited power of GOD that is skillfully displayed here in the teaching of:
GOD’S VOICE?
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 ל 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 GOD
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.
Until the day star (the Sun) arises in our hearts:
What time of the day was it?
The talmidin of Rabbi Yeshua had been rowing in a storm all night and they had not been able to transport themselves beyond the mid-point of the sea. Then at the time of the fourth watch–three to six a.m.–the Messiah came to them. He miracuously had walked on the water of the sea, got in the boat and then instantly teleported the boat with the disciples to the shore where they were going. This means that the time of the day whe Rabbeinu Yeshua and his disciples reached shore was early in the morning just before or even at dawn.
Just imagine it, the sound of the waves, the early morning sea breeze, the chill of the fresh air. This is the time when the first golden rays of the morning sun pierce through the darkness.
It is the time when night is transformed into day.
One of the many descriptive titles of the Messiah is that he is the “morning star,” the “day-spring from on high,” and the “sun of righteousness” who has risen upon us. He is the Savior of all Israel and of all humankind. He is the anointed one sent to implant the chesed (loving-kindness) of the Holy One into the hearts of every believing Jew and Gentile.
When the first golden rays of the morning star begin to overcome the darkness.
So here he is, the Light of the World, walking up to a group of very exhausted and frustrated Jewish fishermen. They had labored throughout the night in vain. No fish had been caught. So they were mending their nets on the shores of the Sea of Kinneret.
One boat driven by the Power of the Wind:
The first century boats were probably of a size and build similar to the few that are employed on the lake today that are between 20 and 30 feet in length and 7 feet in breadth. When there was little to no wind the boats were propelled by oars (1, 2) and when the wind was favorable the sails of the boats were hoisted up so that the boats might be driven by the wind.
The boat of the talmid Shim’on:
In the first century (CE) the shores of the Sea of Kinneret were densely populated. In the third miracle of the Messiah used the boat of Shim’on as an effective platform to teach from (1, 2). The boat that Rabbeinu Yeshua taught from and used to transport himself and his disciples back and forth across the Sea of Kinneret was the boat of the disciple, student, fisherman—-Shim’on.
Obedience is Israel’s love language to Adonai Avinu (our Father):
:שמע ישראל ה’ אלוקינו ה’ אחד
Shema Israel Adonai Eloheinu Adonai echad!
The root meaning of Shim’on’s name is “shama” (שמע). This supremely important word in Hebrew means to hear, understand and obey. In the Torah children are told to obey (שמע) their parents. Obedience is the love language of Israel to God. In the Torah all Israel is instructed to live a life of full-obedience to God. The word Shema (hear-שְׁמַע) at the beginning of our unity prayer (Deuteronomy 6:4) means more than just the English word to listen. In the Unity prayer all of us who are a part of the elect nation of Israel (lit. Rule of Elohim-יִשְׂרָאֵל) are committing ourselves to “hear,” “understand” and “obey” absolutely everything the LORD (ה’) our God says to us.
The name Shim’on (Simon) speaks of what Israel is to do:
Like the Messiah we are called to hear, understand and obey Adonai Eloheinu in everything.
This means each of us when reciting our Unity prayer of the Shema has committed (dedicated) our entire body, soul, mind, and spirit to act as an ear that hears, a mind that sees, a soul that understands, and a spirit that fully obeys God. Therefore, each of us is agreeing to always and forever do exactly what the Holy One says. In this sense the hearer becomes a physical extension of God (His body). This means those who truly hear God become His permanent dwelling place (המקום).
Individually and collectively we are the Temple (Tent) of our heavenly Father.
However, for all except the only begotten Beloved Son (ben Yachid ben *Yadid), keeping the promise of the Shema to Adonai Eloheinu is impossible!
*Alas, Biblical Hebrew is not Modern Hebrew. The words yadid (יָדִיד) and yedida today simply mean an ordinary “friend.” Not so in the Torah (cf. Deuteronomy 33:12):
לְבִנְיָמִן אָמַר יְדִיד ה’ יִשְׁכֹּן לָבֶטַח עָלָיו חֹפֵף עָלָיו כָּל־הַיֹּום וּבֵין כְּתֵיפָיו שָׁכֵֽן׃
Of Benyamin he said, “May the Beloved (יְדִיד -Yedid, Friend) of Adonai dwell in security by Him, Who shields him all the day, and he dwells between His shoulders.
The Hebrew names Shim’on (שמעון-Heard, Hearing) and Kefa (כיפא-Keifa, Rock, Stone) reveal different truths. Whereas the name Shim’on bears witness to what Adonai wants us – redeemed Israel – to do, the name Kefa (Aramaic), Petros (Greek) reveals to us what our Father in heaven expects us (Israel) to be.
Israel must be remade out of incorruptible material:
All Israel is to be saved.
The people of Israel are destined to greatness. We are called to become like our Messiah. We are to be transformed back into the image of God (tselem Ha-Elohim). Rule of God (Israel) must one day harmonize perfectly with the virtue of our heavenly Father. His goodness, righteousness and truth are unchanging. He is incorruptible. So must Israel be. Therefore, we must affirm:
Affirmation #1. It is the will of God that redeemed humankind, Israel and the Commonwealth of Israel, exist in a fortified state of perpetual compliance with His will. Therefore, the people and nations of Israel are called to live a life of unending conformity to the virtue of God.
Affirmation #2. Although steel is a good metaphor for strength it carries with it the unfortunate possibility of rusting (corruption). Therefore, in antiquity the most ancient, durable and change resistant (incorruptible) substance known to Adam was stone (‘eben-אֶבֶן). Stone is the ultimate building material. Stone construction assures a builder that his building will be fortified to the highest possible degree.
Affirmation #3. Abba our Father wills that His permanent dwelling place (Israel) must compliment His own perpetual, unchanging strength, durability, and reliability. Redeemed Israel and the Commonwealth of Israel, therefore, are called to become the heavenly Father’s permanent immortal, incorruptible, unassailable House of Stone.
The name Kefa (Peter) reveals what Israel is to be:
Before proceeding further it should be obvious to anyone reading this account that in His sovereignty the Holy One has ordered every “name,” “place name,” “time” and “event” to graphically bear witness to M’shiach.
The Spirit of Wisdom and Revelation (רוח חכמה והתגלות) is the One who helps us to hear and see that Yeshua is our one true Rabbi sent from God. Yeshua is the Voice of God our Father. HaShem is Yeshua’s Father and our Father.
The Messiah is the humble, perfectly obedient one. He is flawlessly selfless so that He may reflect only the beautiful Presence of God our Father who forever indwells him. Messiah is the Tent of God (בית־אל) and God is the God of the Tent (האל בית־אל). Adonai our Father and our God is the One who forever indwells His Messiah. This means:
All of the Divinity of God dwells bodily in His Messiah.
Messiah is the humble man, the place where all of God’s Spirit is pleased to dwell. In the perfect obedience of the man Yeshua God is able to be cloaked in human form. In this perfect unity of God to man YHWH has dwelt among us and He spoke to us His words of salvation and eternal life.
The Voice of Adonai is the Messiah.
However, the Messiah only speaks the words (d’varim) that the Father gives him to speak (1, 2, 3, 4). M’shicho, His anointed one is our Teacher. Our heavenly Father teaches us by His chosen Rabbi through His Holy Spirit (1, 2, 3). His teaching is making redeemed humankind God’s (1, 2) living masterpiece!
:אנחנו החימר ואתה יוצרנו ומעשה ידך כלנו
We are the clay and You are our Creator and we are the work of Your Hand.
Do you recall the name of the one who first introduced Shim’on to the Messiah? It was his brother Andrew. The Greek name Andrew means the same thing as the Hebrew name Adam—-humankind, man. Therefore, it is written that “he [Andrew, Adam, humankind] found first his own brother Shim’on.” This small phrase reveals to us what is the will of God. It tells us what is of first importance to our heavenly Father. It is for us to hear His Voice.
Adam receives his Hearing after he is conceived in the Womb of Eternity:
In the beginning, before sin had ever occurred in the human race, the first Adam was created with an innate ability to listen to, understand and obey his heavenly Father. The Living Torah of the Father of All (Avi-khol) requires perfect obedience to His Word from all of His intelligent creatures; angelic and human. Therefore, this is how we must return to God:
At the first we must find our Hearing; then we must understand and obey Messiah, the Voice of God.
When Adam was first conceived in the womb of Eternity, the womb of God’s Mind, it was determined that GOD alone would be The Rabbi of Adam. God at the first made Adam to have perfect hearing.
Therefore it is written in the beginning chapter of the good news of Yochanan ben Zebedyah—the Endowment of the Grace of God–that the brother called Hearing (Shim’on) and the brother called Humankind (Adam, Andrew) were meant always to exist together as a unity. Therefore, at the first redeemed Humankind must be reborn from above and we must find our lost brother—-the Hearing One.
The Commonwealth of Israel:
Then all Israel will be engaged in the family business of God our Father.
When the Kingdom of Adonai is restored to Israel every Jewish man, woman, and child will be engaged in the national priestly and royal vocation of *bringing into our faith all of the Gentiles of the world!
Like our father Abraham, the friend of Adonai, we shall all obey His mitzvah of hachnasat orchim (הכנסת אורחים), bringing in the guests; *hospitality. In the messianic golden age of Israel all of the nations, peoples, and families of the world will come to worship Adonai Avinu with us in Israel.
*In messianic Jewish thought hachnasat orchim (hospitality) – bringing in the guests – is very close in meaning to what the term “evangelism” means. All Israel shall communicate the good news (besorah) of the chen, chanan, and chesed (grace and loving-kindness) of Adonai. However, we (Israel) shall communicate the redemptive love of Avinu Shebashamayim not just through words. We shall communicate the loving-kindness of Adonai our Father through acts of international charity and kindness; and through our national hospitality.
One day all the world will come to Israel to worship the one true God and to receive the blessing of the hachnasat orchim of the People and Land of Israel. For it is written:
כי תמלא הארץ לדעת את־כבוד ה’ כמים יכסו על־ים׃
כִּ֚י תִּמָּלֵ֣א הָאָ֔רֶץ לָדַ֖עַת אֶת־כְּבֹ֣וד ה’ כַּמַּ֖יִם יְכַסּ֥וּ עַל־יָֽם׃
For the earth will be filled with the knowledge of the kavod Adonai (*glory of the LORD) as the waters cover the sea.
*Kavod Adonai – means that all of the nations, peoples, and families of the earth will be filled (תמלא) – “like the waters cover the sea” – with the immeasurable blessedness of experiencing (לדעת-to know) the actual physical and spiritual (supernatural) Presence of the Holy One being manifested throughout the entire world (His world).
לא־ירעו ולא־ישחיתו בכל־הר קדשי כי־מלאה הארץ דעה את־ה’ כמים לים מכסים׃
לֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־ה’ כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים׃
They will neither harm nor destroy on all my holy mountain, for the earth will be filled with the knowledge of Adonai as the waters cover the sea.
The Sixth Corporate Miracle of Messiah:
Today’s *corporate miracle of the “Healing of many in Gennesaret,” is the sixth corporate miracle of twelve corporate miracle events that occur in the testimony and witness of the Seven Signs and Fifty Miracles of Messiah.
*There are Twelve recorded corporate miracles of the Messiah (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12). The number Twelve is a symbol of the “governance” of the nation of Israel and its people. Among these Twelve corporate miracles of Yeshua there are two very unique small group miracles: where one, he delivered Twelve of his disciples from a fierce storm by walking on the waters of the Sea of Galilee to their boat, getting in, calming the storm, and then instantly transporting the Twelve and their boat to the shore of Kefar Nachum (Capernaum); and two, when Yeshua healed a group of Ten lepers. These Twelve corporate miracles of deliverance and healing are a witness to the Messiah’s ministry to all of the House of Israel. Like the Messiah (Individual-Servant) our people of Israel (National Servant) are uniquely called (destined) by the LORD our God to serve Him and all the nations, peoples and families of the world as a special corporate body (nation) of Servant-leaders. (1, 2, 3).
The Old Tallit you get buried in, the New Tallit you get married in!
הוא אשר חטא לא עשה ולא נמצאה מרמה בפיו; אשר חרפוהו ולא השיב חרוף, סבל ולא אים, כי אם מסר דינו לשופט הצדק; הוא אשר את חטאינו נשא בגופו על העץ, כדי שנמות לגבי החטא ונחיה לצדקה; אשר בחבורתו נרפא לכם, כי הייתם כצאן אובדות, אך עתה שבתם אל הרועה השומר את נפשותיכם.פ
“He committed no sin, and no deceit was found in his mouth.” When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. “He himself bore our sins” in his body on the *cross, so that we might die to sins and live for righteousness; “by his wounds you have been healed.” (cf. Isaiah 53)
*The accursed tree configured in the form of the (Jewish) Hebrew sign of the Tav.
At the first in Messiah we die together to sin. We are buried in our old burial shroud.
At death one of our four tzitzit wings (special blue tassels) that is part of our Tallit (our prayer shawl) is then cut off. This latter act demonstrates that we are no longer bound under the Law (the religious obligations of the living). The Messiah’s sacrifice is our sacrifice. M’shicho (His [God’s] Messiah) died to sin for us so that we might live again according to God’s standard of righteousness.
So now we have been released from the Law, having died to that by which we were bound.
We have died to sin through and with our Messiah so that we might serve in the freedom of the new (second) covenant of the Spirit (the Decree of Life); and no longer in the slavery of the old first covenant of the Law (the Decree of Death). The atoning death of the Messiah means it is time for all Israel to be reconciled to Adonai Elohei Yisrael.
It is time for us to put our new clothes on and attend our new (second) wedding with the Holy One.
It is time for us to get a new wedding Chuppah. Through faith in the Messiah of Adonai, who is our Redeemer, the Presence of the Holy One will return to Israel and bring us great joy. No more sorrow. We will rejoice when He is once again near to us. In regard to the joy of the Groom’s Presence and the new wedding canopy of the Brit Chadashah the Messiah has said:
השיב להם ישוע: “האם יכולים בני החפה לצום בעוד החתן אתם? כל עוד החתן עמהם אין הם יכולים לצום. אך יום יבוא והחתן ילקח מהם, וביום ההוא יצומו.”פ
Yeshua replied, “Can the sons of the chuppah (בני החפה) fast while the bridegroom is with them, as long as the groom (החתן) is with them, they can not fast, but the day will come when the bridegroom will be taken away from them, and on that day they will fast.
The point being the time for fasting is not during a wedding! Nor is it appropriate to wear old clothes to the wedding. Therefore, it is time for modern Israel to accept the new set of vows that Adonai has provided that are unbreakable and will last forever (this second time the marriage is based solely on the unbreakable – perfect virtue of HaShem (1, 2).
It is way past time for us to stop fasting and accept our new wedding vows and clothes.
Then finally the Divine Groom (חָתָן-Chatan) and the people of Israel, the bride (כַּלָה-Kallah), can remarry without being caught up in the old business of a failed past relationship. Under the Chuppah of the new Tallit the old ‘out of love’ couple will become the new ‘in love’ couple that begins their (our) *new marital life with a new wonderful future! Therefore it is written:
על כן מי שנמצא במשיח הוא בריאה חדשה. הישנות עברו; הנה נהיו חדשות!פ
“Therefore if anyone is in the Messiah he is a new creation. The old has passed away; see, the new is here!”
A chuppah (literally, “canopy” or “covering”) is a canopy under which a couple stand during their wedding ceremony. The canopy consists of a Tallit (sometimes a cloth or sheet) stretched out and supported over four poles, or sometimes manually held up by four attendants to the ceremony. A chuppah symbolizes the home that the couple will build together. The chuppah refers to the method by which nessuin (נישואין), the second stage of a Jewish marriage, is accomplished. According to some opinions it is accomplished by the couple standing in union together under the canopy.
Sons of the Chuppah (בני החפה). Many couples use a tallit to make their chuppah. The chuppah is attached to four poles, which can be held by four people (witnesses). It is considered a great honor to hold a chuppah pole, so this privilege is most often given only to those people who are very close friends to the couple getting married. The number four symbolizes a universal witness to the wedding (N-S-E-W). Regarding the witness to the second wedding covenant, the Brit Chadashah, the four good friends (sons of the chuppah) are identified as the testimony (glad tidings -besorah) of the four Jewish Gospels (i.e. Mattai, Markos, Lukas, and Yochanan).
The chuppah symbolizes the new home (household, family unit) that the bride and groom will soon be establishing together. It is also said to be like the tent of Abraham and Sarah who excelled at fulfilling the mitzvah of Hachnasat Orchim (hospitality) and were always ready to receive visitors in.
The Tallit is a symbol, a garment, shroud, canopy, cloak, a prayer shawl which envelops the Jew both physically and spiritually, in prayer and praise, in joy and sorrow. The tallit is a special, sacred garment that can be used for an entire lifetime and never discarded. Most Jewish men own very few tallitot in their lifetimes. When a man dies, it is traditional that he be buried dressed only in his kittel, with his talllit draped over him (as was done with the Mashiach in his death; however, after his resurrection the Messiah chose (for the reasons stated above) to wear new clothes—a new tallit, kittel and tzitzit—and to leave his old clothes in his burial chamber.
The One Heart:
Anyone attending an orthodox synagogue today will see that the men wearing prayer shawls at all the major Jewish occasions: circumcision, bar mitzvah, bat mitzvah, a wedding, and for a burial. Point one: in a Jewish wedding some rabbis will wrap together the bride and groom by a single Tallit and offer a personal, private blessing including the priestly blessings for the couple (in Hebrew the Tallit represents the number 32, which is the number of fringes on the Tallit shawl. Point two: the number 32 is the numerical value for “heart” in Hebrew.
This means that the ”two” are wrapped in one heart (לב אחד).
The heart is a symbol of the unfailing heart of the Holy Spirit (who is the unfailing Heart of our heart). Therefore, in regard to Adonai and His bride the Tallit speaks of our (Israel) being called to become, forever: one with Him in His Spirit.
Point three: the Tallit protects the scrolls of the Torah when they are moved. Point four: the Tallit inspired our Jewish flag. The flag of Israel is an unfurled prayer shawl with the Shield of David added. Point five: again the dead are wrapped (*preserved and protected like the scrolls of the Torah) in the Tallit when they are buried. After a ritual washing of the body, the body is dressed in a kittel and a tachrichim (תכריכים-white burial shrouds) and then a Tallit. One of the four tzitzit wings (special blue tassels) that is part of the Tallit (its prayer shawl) is then cut off. This latter act demonstrates that the person is no longer bound under the Law (the religious obligations of the living).
*The Tallit symbolizes, therefore, the preserving and protecting power of HaShem that shall keep us (protect and preserve us) until the day of our resurrection. So it may be said of us:
הרי אתם אגרתנו הכתובה בלבנו, וכל אדם מכיר אותה וקורא אותה. רואים בברור שאתם אגרת המשיח הנעזרת על-ידינו – כתובה לא בדיו, אלא ברוח אלהים חיים, לא על לוחות אבן, אלא על לוחות של לב בשר. פ
You are our letter (אגרתנו), written in our heart (בלבנו), known and read by everyone. Being manifested that you are a Letter of the Messiah (אגרת המשיח), assisted by us — written not in ink, but with the Spirit of Elohim Chayim (אלהים חיים-Living God), not on stone tablets (לוחות אבן), but on tablets (לוחות) of of human heart (של לב בשר-literally a heart of flesh).