Sign #7, Miracle #37. Bringing Lazarus back to life.

1. The Seventh Sign and Thirty-seventh Miracle of Messiah
2. The conspiracy of the religious leaders against the Messiah
3. We need the Help of the Spirit of the Holy One to Believe
4. Albert Einstein and the Message in the Middle
5. Professor Einstein’s challenging train trip
6. In the Word of God we discover our destiny
7. The Truth about the names that surround Lazarus’ Life
8. The perfect calm of the Messiah in a time of great difficulty
9. Preparation for the Journey
10. The Messiah arrives at the House of Mourning
11. Outpouring of sorrow and the Groanings of Messiah’s Spirit
12. The Messiah “groaned in His Spirit:”
13. The Resurrection of Lazarus
14. “Lazarus, come out!”
15. “Unwrap Lazarus and let him go!”
16. Roll away the stone: Let all of My people go free!
17. The prophecy of the High Priest, Caiaphas, comes true
18. “It is better one man should die, than the community perish!”
19. Messiah took rest in Beit-Anii then traveled on to Ephraim
20. Seventh Sign of Seven Signs

The Seventh Sign and the Thirty-seventh Miracle of Messiah:

The Resurrection of Lazarus

וַיְהִי אִישׁ חוֹלֶה וְהוּא לַעְזָר מִבֵּית־עָנְיִי כְּפַר מִרְיָם וּמָרְתָא אֲחוֹתָהּ׃ הִיא מִרְיָם אֲשֶׁר אֶת־הָאָדוֹן בְּמִרְקַחַת וַתְּנַגֵּב אֶת־רַגְלָיו בְּשַׂעֲרוֹתֶיהָ וְלַעְזָר אָחִיהָ הוּא חָלָה׃ וַתִּשְׁלַחְנָה אַחְיוֹתָיו אֵלָיו לֵאמֹר אֲדֹנִי הִנֵּה אֲשֶׁר אָהַבְתָּ חֹלֶה הוּא׃ וַיִּשְׁמַע יֵשׁוּעַ וַיֹּאמַר הַמַּחֲלָה הַזֹּאת לֹא לַמָּוֶת הִיא כִּי אִם־לִכְבוֹד הָאֱלֹהִים לְמַעַן יִכָּבֶד־בָּהּ בֶּן־הָאֱלֹהִים׃ וְיֵשׁוּעַ אָהֵב אֶת מָרְתָא וְאֶת־אֲחוֹתָה וְאֶת־לַעְזָר׃ וּכְשָׁמְעוּ כִּי חָלָה וַיִּתְמַהְמָהּ וַיֵּשֶׁב יוֹמַיִם בַּמָּקוֹם אֲשֶׁר־הוּא שָׁם׃ וּמֵאַחֲרֵי־כֵן אָמַר לְתַלְמִידָיו לְכוּ וְנָשׁוּבָה אֶל־אֶרֶץ יְהוּדָה׃ וַיֹּאמְרוּ אֵלָיו תַּלְמִידָיו רַבִּי עַתָּה זֶה בִּקְשׁוּ הַיְּהוּדִים לְסָקְלְךָ וְאַתָּה תָּשׁוּב שָׁמָה׃ וַיַּעַן יֵשׁוּעַ הֲלֹא שְׁתֵּים־עֶשְׁרֶה שָׁעוֹת לַיּוֹם אִישׁ כִּי־יֵלֵךְ בַּיּוֹם לֹא יִכָּשֵׁל כִּי יִרְאֶה אוֹר הָעוֹלָם הַזֶּה׃ וְהַהֹלֵךְ בַּלַּיְלָה יִכָּשֵׁל כִּי הָאוֹר אֵינֶנּוּ בוֹ׃ וְאַחֲרֵי דַבְּרוֹ כָּזֹאת אָמַר אֲלֵיהֶם לַעְזָר יְדִידֵנוּ יָשֵׁן הוּא וְאָנֹכִי הֹלֵךְ לְמַעַן אֲעִירֶנּוּ׃ וַיֹּאמְרוּ תַּלְמִידָיו אֲדֹנִי אִם־יָשֵׁן הוּא יִרְפָּא לוֹ׃ וְיֵשׁוּעַ דִּבֶּר עַל־מוֹתוֹ וְהֵמָּה חָשְׁבוּ כִּי עַל־מְנוּחַת הַשֵּׁנָה דִּבֵּר׃ אָז אָמַר יֵשׁוּעַ אֲלֵיהֶם מְפוֹרָשׁ לַעְזָר מֵת׃ וְשָׂמֵחַ אֲנִי בִּגְלַלְכֶם כִּי לֹא־הָיִיתִי שָׁם לְמַעַן תַּאֲמִינוּ וְעַתָּה נִסְעָה וְנֵלְכָה אֵלָיו׃ וַיֹּאמֶר תּוֹמָא הַנִּקְרָא דידוּמוֹס אֶל־הַתַּלְמִידִים חֲבֵרָיו נֵלְכָה גַם־אֲנַחְנוּ לְמַעַן נָמוּת עִמּוֹ׃

מעשה בחולה אחד, אלעזר מבית עניה, מן הכפר שגרו בו מרים ומרתא אחותה. מרים היא אשר משחה את האדון בשמן בשם ונגבה את רגליו בשערותיה. אחיה אלעזר הוא שחלה. שלחו האחיות להגיד לישוע: אדוננו, ראה נא, זה שאהוב עליך חולה שמע ישוע ואמר: המחלה הזאת איננה למות, אלא לכבוד אלהים, כדי שיכבד בה בן-האלוהים. ישוע אהב את מרתא ואת אחותה ואת אלעזר. כאשר שמע כי חלה, שהה עוד יומים באותו מקום. אחרי כן אמר לתלמידיו: “בואו נחזר לארץ יהודה. אמרו לו התלמידים: רבי, לא מכבר בקשו לרגם אותך ואתה חוזר לשם? השיב ישוע: הרי שתים-עשרה שעות ליום. המתהלך ביום איננו נכשל, כי רואה הוא את אור העולם הזה. אבל המתהלך בלילה נכשל, כי האור איננו בו. אחרי שאמר זאת הוסיף: אלעזר ידידנו נרדם, אך אני הולך להעיר אותו. אמרו לו התלמידים: אם נרדם, אזי ירפא. ישוע דבר על מותו, אלא שהם חשבו כי דבר על תרדמת השנה. אז אמר להם ישוע במפרש: “אלעזר מת. ואשר לכם, אני שמח שלא הייתי שם – למען תאמינו. אך בואו נלך אליו. תאמא, הנקרא דידימוס, אמר לחבריו התלמידים: נלך נא גם אנחנו כדי שנמות אתו.פ

Yochanan 11:1-16.  There was a sick man, a worn-out one, Elazar, from Beit-Anii, the village of Miryam and her sister Marta. Miryam was the one who anointed the Master with fragrant oil and wiped His feet with her hair; it was Elazar, her brother who was ill. The sisters sent word to Yeshua: “Master, look—the one You love is sick. Jesus heard this and said: “This illness is not unto death, but for the glory of God, so that the Son of God may be glorified through it.” Yeshua loved Marta and her sister and Elazar. When he heard that he was ill, he stayed two more days in the same place. Afterward, he said to his talmidin: “Let us return to the land of Yehuda.” The talmidim said to him, “Rabbi, the people of Yehuda recently sought to stone you, and yet you are going back there?” Yeshua answered, “Are there not twelve hours in the day? Whoever walks during the day does not stumble, because he sees the light of this world. But whoever walks at night stumbles, because the light is not in him.” After saying this, he added, “Elazar our friend has fallen asleep, but I am going to wake him up.” The talmidim said to him, “If he has fallen asleep, then he will recover.” Yeshua was speaking about his death, but they thought he was speaking about the slumber of sleep. Then Yeshua told them plainly, “Elazar has died. And for your sake, I am glad I was not there, so that you may believe. But let us go to him.” Toma, called Didymus, said to his fellow talmidim, “Let us also go, that we may die with him.”

וַיָּבֹא יֵשׁוּעַ וַיִּמְצָאֵהוּ זֶה אַרְבָּעָה יָמִים שֹׁכֵב בַּקָּבֶר׃ וּבֵית־עָנְיִי קָרוֹב לִירוּשָׁלָיִם כְּדֶרֶךְ חֲמֵשׁ עֶשִֹׁרֵה רִיס׃ וְרַבִּים מִן־הַיְּהוּדִים בָּאוּ בֵּית־מָרְתָא וּמִרְיָם לְנַחֵם אֶתְהֶן עַל־אֲחִיהֶן׃ וַיְהִי כִּשְׁמֹעַ מָרְתָא כִּי בָא יֵשׁוּעַ וַתֵּצֵא לִקְרָאתוֹ וּמִרְיָם יוֹשֶׁבֶת בַּבָּיִת׃ וַתֹּאמֶר מָרְתָא אֶל־יֵשׁוּעַ אֲדֹנִי לוּ הָיִיתָ פֹּה כִּי־אָז לֹא־מֵת אָחִי׃ וְגַם־עַתָּה יָדַעְתִּי כִּי כָל־אֲשֶׁר תִּשְׁאַל מֵאֵת אֱלֹהִים יִתֵּן לְךָ אֱלֹהִים׃ ןַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ אָחִיךְ קוֹם יָקוּם׃ וַתֹּאמֶר אֵלָיו מָרְתָא יָדַעְתִּי כִּי יָקוּם בַּתְּקוּמָה בַּיּוֹם הָאַחֲרוֹן׃ וַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ אָנֹכִי הַתְּקוּמָה וְהַחַיִּים הַמַּאֲמִין בִּי יִחְיֶה גַּם כִּי־יָמוּת׃ וְכָל־הַחַי אֲשֶׁר יַאֲמִין־בִּי לֹא־יָמוּת לְעוֹלָם הֲתַאֲמִינִי לַדָּבָר הַזֶּה׃ וַתֹּאמֶר אֵלָיו כֵּן אֲדֹנִי הֶאֱמַנְתִּי כִּי־אַתָּה הַמָּשִׁיחַ בֶּן־הָאֱלֹהִים הַבָּא לָעוֹלָם׃ זֹאת דִּבְּרָה וְהָלְכָה וְקָרְאָה לְמִרְיָם אֲחוֹתָהּ בַּסֵּתֶר לֵאמֹר הִנֵּה הַמּוֹרֶה פֹּה וְהוּא קֹרֵא לָךְ׃ הִיא שַׁמְעָה וַתָּקָם וַתָּבֹא אֵלָיו׃ וְיֵשׁוּעַ טֶרֶם יָבֹא אֶל־הַכְּפָר כִּי־עוֹדֶנּוּ עֹמֵד בַּמָּקוֹם אֲשֶׁר פְּגָשַׁתּוּ־שָׁם מָרְתָא׃ וְהַיְּהוּדִים אֲשֶׁר־בָּאוּ אֶל־בֵּיתָהּ לְנַחֲמָהּ כִּרְאוֹתָם אֶת־מִרְיָם כִּי־קָמָה פִתְאֹם וַתֵּצֵא הָלְכוּ אַחֲרֶיהָ כִּי אָמְרוּ הָלְכָה אֶל־הַקֶּבֶר לְבְכּוֹת שָׁמַּה׃ וַתָּבֹא מִרְיָם אֶל־הַמָּקוֹם אֲשֶׁר יֵשׁוּעַ עֹמֵד שָׁם וַתֵּרֶא אֹתוֹ וַתִּפֹּל לְרַגְלָיו וַתֹּאמֶר לוֹ אֲדֹנִי לוּ הָיִיתָ פֹּה כִּי־אָז לֹא־מֵת אָחִי׃

כאשר בא ישוע, מצא שכבר ארבעה ימים הוא בקבר. בית עניה היתה מרחקת מירושלים כשלשה קילומטרים, ורבים באו אל מרתא ומרים לנחם אותן על אחיהן. כשמע מרתא שישוע בא הלכה לקראתו, ואלו מרים ישבה בבית. אמרה מרתא לישוע: “אדוני, לו היית פה, לא היה אחי מת. אבל גם עכשו יודעת אני שכל מה שתבקש מאלהים, אלהים יתן לך. אמר לה ישוע: אחיך יקום. השיבה לו מרתא: אני יודעת שהוא יקום בתחיה ביום האחרון. אמר לה ישוע: אני התחיה והחיים. המאמין בי יחיה גם אם ימות. וכל מי שחי ומאמין בי לא ימות לעולם. האם מאמינה את בזה? אמרה לו: כן, אדוני, אני מאמינה שאתה המשיח בן-האלהים שבא אל העולם. אחרי שאמרה זאת הלכה וקראה למרים אחותה בסתר. אמרה לה: “רבנו הגיע, הוא קורא לך. היא שמעה, מהרה לקום ובאה אליו. ישוע טרם נכנס לכפר, כי היה עוד במקום שפגשה אותו מרתא. אלה שהיו אצל מרים בבית ונחמו אותה, כשראו כי מהרה לקום ולצאת, הלכו אחריה בחשבם שהיא הולכת לקבר לבכות שם. בהגיעה אל המקום שהיה בו ישוע, נפלה מרים לרגליו ואמרה לו: אדוני, לו היית פה, לא היה אחי מת. פ

Yochanan 11:17-32.  When Yeshua arrived, he found that the man had already been in the tomb for four days. Beit-Anii was about fifteen ris (less than two miles) from Yerushalayim, and many people from Yehuda had come to Marta and Miryam to comfort them regarding their brother. When Marta heard that Yeshua was coming, she went to meet him, while Miryam stayed at home. Marta said to Yeshua, “Master, if you had been here, my brother would not have died.” But even now, I know that whatever you ask of God, God will give you.” Yeshua said to her, “Your brother will rise again.” Marta replied, “I know that he will rise again in the resurrection on the last day.” Yeshua said to her, “I am the resurrection and the life. Whoever believes in me will live, even if he dies. And everyone who lives and believes in me will never die. Do you believe this?” She said to him, “Yes, Master, I believe that you are the Mashiach, the Son of God, who has come into the world.” After saying this, she went and called her sister Miryam privately. She said to her, “Rabbeinu has arrived; he is calling for you.” Upon hearing this, she quickly got up and came to him. Yeshua had not yet entered the village, for he was still in the place where Marta had met him. Those who were with Miryam in the house, comforting her, saw her quickly get up and leave; they followed her, thinking she was going to the tomb to weep there. When Miryam arrived where Yeshua was and saw him, she fell at his feet and said to him, “Master, if you had been here, my brother would not have died.”

וַיְהִי כִּרְאוֹת יֵשׁוּעַ אֹתָה בֹּכִיָּה וְגַם־הָיְּהוּדִים אֲשֶׁר־בָּאוּ אִתָּהּ בֹּכִים וַתִּזְעֹם רוּחוֹ וַיְהִי מַרְעִיד׃ וַיֹּאמֶר אֵיפֹה הִנַּחְתֶּם אֹתוֹ וַיֹּאמְרוּ אֵלָיו אֲדֹנִי בֹּא וּרְאֵה׃ וַיֵּבְךְ יֵשׁוּעַ׃ וַיֹּאמְרוּ הַיְּהוּדִים הִנֵּה מָה רַבָּה הָאַהֲבָה אֲשֶׁר אֲהֵבוֹ׃ וְיֵשׁ אֲשֶׁר אָמְרוּ הַפֹּקֵחַ עֵינֵי הָעִוֵּר הֲלֹא גַּם־יָכֹל לַחֲשׂךְ אֹתוֹ מִמָּוֶת׃ וַיּוֹסֶף עוֹד יֵשׁוּעַ לְהִזָּעֵם בְּרוּחוֹ וַיָּבֹא אֶל־הַקֶּבֶר וְהוּא מְעָרָה וְאֶבֶן עַל־מְבוֹאָהּ׃ וַיֹּאמֶר יֵשׁוּעַ שְׂאוּ אֶת־הָאֶבֶן מֵעָלֶיהָ וַתֹּאמֶר אֵלָיו מָרְתָא אֲחוֹת הַמֵּת אֲדֹנִי הִנֵּה כְּבָר בָּאָשׁ כִּי־אַרְבָּעָה יָמִים לוֹ׃ וַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ הֲלֹא אָמַרְתִּי לָךְ כִּי אִם־תַּאֲמִינִי תֶּחֲזִי אֶת־כְּבוֹד הָאֱלֹהִים׃ וַיִּשְׂאוּ אֶת־הָאֶבֶן אֲשֶׁר הַמֵּת הוּשַׂם שָׁם וְיֵשׁוּעַ נָשָׂא אֶת־עֵינָיו לַמָּרוֹם וַיֹּאמַר אוֹדְךָ אָבִי כִּי עֲנִיתָנִי׃ וַאֲנִי יָדַעְתִּי כִּי תַעֲנֵנִי תָּמִיד וְאוּלָם בַּעֲבוּר הָעָם הַזֶּה אֲשֶׁר סְבִיבוֹתַי דִּבַּרְתִּי לְמַעַן יַאֲמִינוּ בִי כִּי אַתָּה שְׁלַחְתָּנִי׃ וַיְהִי כְּכַלּוֹתוֹ לְדַבֵּר וַיִּקְרָא בְּקוֹל גָּדוֹל לַעְזָר קוּם צֵא׃ וַיֵּצֵא הַמֵּת וְיָדָיו וְרָגְלָיו כְּרוּכֹת בְּתַכְרִיכִין וּפָנָיו לוּטִים בְּסוּדָר וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ הַתִּירוּ אֹתוֹ וְיֵלֵךְ לְדַרְכּוֹ׃ וְרַבִּים מִן־הַיְּהוּדִים אֲשֶׁר בָּאוּ אֶל־מִרְיָם בִּרְאוֹתָם אֶת־אֲשֶׁר עָשָׂה יֵשׁוּעַ הֶאֱמִינוּ בוֹ׃

כראותו אותה בוכיה, והאנשים שבאו אתה בוכים גם הם, נסערה רוחו של ישוע והוא והזדעזע.  הוא שאל: איפה הנחתם אותו? השיבו לו: “אדון, בוא וראה. בכה ישוע. הגיבו ואמרו: “ראו עד כמה אהב אותו! אך כמה מהם אמרו: הפוקח עיני עור האם לא היה יכול גם למנע את מותו של האיש הזה? ואז ישוע, נפשו שוב סוערת בקרבו, נגש אל מערת הקבר המכסה אבן. אמר ישוע: הסירו את האבן! אמרה לו מרתא אחותו של המת: אדוני, הריהו כבר מעלה ריח, כי עברו ארבעה ימים. השיב לה ישוע: הלא אמרתי לך שאם תאמיני תראי את כבוד האלוהים. הם הסירו את האבן וישוע נשא את עיניו למרום ואמר: אבי, אודך כי שמעתני. ידעתי כי תמיד שומע אתה אותי, ורק למען העם העומד מסביב אמרתי זאת, שיאמינו כי אתה שלחתני. לאחר שאמר את הדבר הזה, קרא בקול גדול: אלעזר, צא החוצה! יצא המת כשרגליו וידיו כרוכות בתכריכים ופניו עטופות במטפחת. אמר להם ישוע: התירו אותו והניחו לו ללכת. רבים מאלה שבאו אל מרים האמינו בו כראותם את אשר עשה. פ

Yochanan 11:33-45. When he saw her weeping, and the people who had come with her weeping as well, Yeshua was deeply moved and troubled. He asked, “Where have you laid him?” They replied, “Master, come and see.” Yeshua wept. They said, “Look how much he loved him!” But some of them said, “Could not the one who opened the eyes of the blind have also prevented this man’s death?” Then Yeshua, his soul once again deeply troubled, approached the tomb—a cave covered by a stone. Yeshua said, “Remove the stone!” Marta, the sister of the deceased, said to him, “Master, he is already smelling, for four days have passed.” Yeshua replied, “Did I not tell you that if you believe, you will see the glory of God?” They removed the stone, and Yeshua lifted his eyes upward and said, “My Father, I thank You that You have heard me.” “I knew that You always hear me, but I said this for the sake of the people standing around, so that they might believe You sent me.” After saying this, he called out in a loud voice: “Elazar, come out!” The dead man came out, his hands and feet wrapped in burial cloths and his face covered with a cloth. Yeshua said to them: “Untie him and let him go.” Many of the people of Yehuda who had come to Miryam believed in him when they saw what he had done.

The conspiracy of the religious leaders against the Messiah:

וְיֵשׁ אֲשֶׁר הָלְכוּ אֶל־הַפּרוּשִׁים וַיַּגִּידוּ לָהֶם אֶת־אֲשֶׁר עָשָׂה יֵשׁוּעַ׃ אָז יַקְהִילוּ רָאשֵׁי הַכֹּהֲנִים וְהַפְּרוּשִׁים אֶת־סַנְהֶדְרִין וַיֹּאמְרוּ מַה־נַּעֲשֶׂה כִּי הָאִישׁ הַלָּזֶה עֹשֶׂה אֹתוֹת הַרְבֵּה׃ אִם־לֹא נִכְלָאֵהוּ כֻּלָּם יַאֲמִינוּ בוֹ וּבָאוּ הָרוֹמִיִּים וְלָקְחוּ גַּם אֶת־אַדְמָתֵנוּ וְגַם אֶת־עַמֵּנוּ׃ וַיֹּאמֶר אֲלֵיהֶם אֶחָד מֵהֶם וְהוּא קַיָּפָא הַכֹּהֵן הַגָּדוֹל בַּשָּׁנָה הָהִיא אַתֶּם לֹא־תֵדְעוּ דָבָר׃ אַף לֹא־תִתְבּוֹנֲנוּ כִּי טוֹב לָנוּ מוּת אִישׁ אֶחָד בְּעַד הַגּוֹי מֵאֲבֹד הָעָם כֻּלּוֹ׃ וְלֹא מִלִּבּוֹ דִבֶּר הַדָּבָר הַזֶּה כִּי הָיָה הַכֹּהֵן הַגָּדוֹל בַּשָּׁנָה הָהִיא וַיִּנָּבֵא אֲשֶׁר יָמוּת יֵשׁוּעַ בְּעַד הָעָם׃ וְלֹא־בְעַד הָעָם לְבַדּוֹ כִּי גַם־לְקַבֵּץ אֶת־בְּנֵי הַאֱלֹהִים הַמְפֻזָּרִים וְהָיוּ לַאֲחָדִים׃ וַיִּוָּעֲצוּ יַחְדָּו לַהֲמִיתוֹ מֵהַיּוֹם הַהוּא וָהָלְאָה׃

אך מקצתם הלכו אל הפרושים וספרו להם מה שעשה ישוע. כנסו ראשי הכהנים והפרושים את הסנהדרין. אמרו: מה נעשה? הרי האיש הזה עושה אותות רבים! אם נניח לו כך, הכל יאמינו בו והרומאים יבואו ויחריבו את מקומנו ואת אמתנו. קיפא, שהיה אחד מהם והוא הכהן הגדול באותה שנה, אמר להם: אין אתם יודעים כלום, אף אינכם מבינים שכדאי לנו כי איש אחד ימות בעד העם ולא תאבד כל האמה כלה. לא מלבו אמר זאת, אלא שבהיותו כהן גדול באותה שנה התנבא כי ישוע עתיד למות בעד האמה; ולא רק בעד האמה, אלא גם כדי שיקבץ לאחד את נפוצות בני-האלוהים. מאותו יום גמרו אמר להמית אותו. פ

Yochanan 11:46-53.  But some of them went to the Prushim and told them what Yeshua had done. The chief priests and the Prushim convened the Sanhedrin. They said, “What shall we do? This man is performing many signs! If we let him go on like this, everyone will believe in him, and the Romiyim will come and destroy both our place and our nation.” Kayafa, who was one of them and the High Priest that year, said to them, “You know nothing at all, nor do you realize that it is better for us that one man should die for the people than that the whole nation should perish.” He did not say this of his own accord, but because he was High Priest that year, he prophesied that Yeshua was destined to die for the nation; and not only for the nation, but also to gather into one the scattered B’nai Ha-Elohim—the children of God. From that day on, they resolved to put him to death. Therefore, Yeshua no longer moved about openly among the people of Yehuda.

We need the Help of the Spirit of the Holy One to Believe:

This raising of Lazarus marks the high point in the ministry of the Messiah. The miracle of the resurrection of Lazarus occurred just a short while before the Messiah’s own death and resurrection. The Messiah Yeshua had raised two others from the dead (1, 2) before Lazarus. However, he had done so in far-off Galilee, and under very different circumstances. Lazarus had been in the tomb for four days. At Beit-Anii the well-known and highly respected Lazarus was raised from the dead just one and one-half miles from the gates of Jerusalem. This miracle occurred in the sight of important witnesses, in surroundings that allowed for no mistake or doubt regarding what had happened.

Here we have ample proof in the resurrection of Lazarus. But miracles alone will never be enough. What we really must have with the physical miracle is the Presence of the Holy Spirit (“The Helper”). Without the regenerating Presence of the Spirit of the Holy One we will be unable to believe in the events that are recorded in the Tanakh and in the Brit Chadashah. In short, to believe we absolutely need the help of the Spirit of Chesed v’ Emet (grace and truth). Much of the assistance we receive from God who is Our Helper comes from His Word, the Torah, the Prophets, the Writings.

Albert Einstein and the Message in the Middle;

Our need to know where we are going reminds us of Albert Einstein, the great Jewish physicist who was once honored to be *offered the Presidency of Modern Israel:

Letter Offering Albert Einstein the Presidency of Israel:
Embassy of Israel
November 17, 1952

Dear Professor [Albert] Einstein:

The bearer of this letter is Mr. David Goitein of Jerusalem who is now serving as Minister at our Embassy in Washington. He is bringing you the question which Prime Minister ben Gurion asked me to convey to you, namely, whether you would accept the Presidency of Israel if it were offered you by a vote of the Knesset. Acceptance would entail moving to Israel and taking its citizenship. The Prime Minister assures me that in such circumstances complete facility and freedom to pursue your great scientific work would be afforded by a government and people who are fully conscious of the supreme significance of your labors.

Mr. Goitein will be able to give you any information that you may desire on the implications of the Prime Minister’s question.

Whatever your inclination or decision may be, I should be deeply grateful for an opportunity to speak with you again within the next day or two at any place convenient for you. I understand the anxieties and doubts which you expressed to me this evening. On the other hand, whatever your answer, I am anxious for you to feel that the Prime Minister’s question embodies the deepest respect which the Jewish people can repose in any of its sons. To this element of personal regard, we add the sentiment that Israel is a small State in its physical dimensions, but can rise to the level of greatness in the measure that it exemplifies the most elevated spiritual and intellectual traditions which the Jewish people has established through its best minds and hearts both in antiquity and in modern times. Our first President, as you know, taught us to see our destiny in these great perspectives, as you yourself have often exhorted us to do.

Therefore, whatever your response to this question, I hope that you will think generously of those who have asked it, and will commend the high purposes and motives which prompted them to think of you at this solemn hour in our people’s history.

With cordial wishes,
Abba Eban

Dr. Albert Einstein’s explanation of his decision to not to accept Presidency Offer:

“I am deeply moved by the offer from our State of Israel [to serve as President], and at once saddened and ashamed that I cannot accept it. All my life I have dealt with objective matters, hence I lack both the natural aptitude and the experience to deal properly with people and to exercise official functions. For these reasons alone I should be unsuited to fulfill the duties of that high office, even if advancing age was not making increasing inroads on my strength. I am the more distressed over these circumstances because my relationship to the Jewish people has become my strongest human bond, ever since I became fully aware of our precarious situation among the nations of the world.”

*Sources: The Albert Einstein Archives, The Hebrew University of Jerusalem ; The Einstein Scrapbook (Johns Hopkins University Press, 2002).

Professor Einstein’s challenging train trip

Professor Einstein was once traveling from Princeton on a train when the conductor came down the aisle, punching the tickets of every passenger. When he came to the famous physicist, Einstein reached in his vest pocket. He couldn’t find his ticket, so he reached in his trouser pockets. The ticket wasn’t there. He looked in his briefcase but couldn’t find it. Then he looked in the seat beside him. He still couldn’t find it. So the conductor said:

“Dr. Einstein, I know who you are. We all know who you are. I’m sure you bought a ticket. Don’t worry about it.”

So in response, Professor Einstein nodded appreciatively. The conductor then continued down the aisle punching tickets. As he was ready to move to the next car, the conductor turned around and to his great surprise he saw the world renown physicist down on his hands and knees desperately looking under his seat for his ticket. Immediately, the conductor rushed back and quickly said, “Dr. Einstein, Dr. Einstein, don’t worry, I know who you are. I assure you there is no problem here. You do not need a ticket. I’m sure you bought one.” The embarrassed and frustrated Professor Einstein then looked up at the man and said:

“Young man, I too, know who I am…However, what I do not know is where I am going!’”

In the the Word of God we discover our destiny:

We can truly say today that if we sincerely seek after the Presence of “God Who is our Helper” and believe in His Testimony of the Messiah that is most definitely found throughout all of the Tanakh, then we will not only know who we are: we will also know where we are going.

For those who deny the truthfulness of the the D’var HaShem the problem is not inadequate proof but a chosen resistance. Waiting to respond to God is just our lodging together in a temporary dwelling of disobedience. This is being rebellious. Such a refusal to hear, understand and obey the Voice of God only leads to one dwelling in a House of “Misery,” “Affliction,” and “Poverty.”

If we would trust God; then we would discover that He is personally Present to us; as He was to our fathers Abraham, Isaac, and Jacob.

The Voice of the Holy One regenerates our lost souls. He delivers us out of the cold, dark cave of our own secular existence. He calls us out of darkness to live forever in the bright light of His joyful Presence.

The resurrection of Lazarus did not occur through a multitude of weak, clever, useless arguments. The resurrection of Lazarus was a manifestation of the unlimited power and might that issues out of the actual Presence of the Spirit of Holiness.

Like the refreshing rains that generously fall upon us from the heavens everything in this Divinely ordained narrative of the resurrection of Lazarus rings clear and true. The manner in which Thomas, Miryam, and Martha speak and act; the natural affection afforded to the Messiah of Israel; the simplicity and majesty afforded in the manner of this miracle (sign) and its graphic effect upon both the friends and enemies of our Tzaddik the Messiah. Even the place names and personal names reveal deep truths to us.

The Truth about the names that surround Lazarus’ Life

Truth in the names #1.  Lazarus’ name in Hebrew Elazar (אֶלְעָזָר) means “whom the Almighty Helps.” The Holy One helps those who hear, understand, and obey His Voice. If you let the Spirit of God help you, you are Lazarus!

Truth in the names #2.  The Hebrew root in Miryam and Martha’s names, “meri” (מְרִי) means “disobedience” and “rebelliousness.” What does disobedience and rebelliousness bring into our lives? It brings “mara,” bitterness (מָרָא). Life is bitter apart from our cooperating with the saving grace and truth of God our Helper.

Truth in the names #3.  Thomas’ name in Hebrew (תְּאוֹמִים) and Greek (Δίδυμος-transliterated into Hebrew דִּידִימוֹס) means “twin.” In all ways it is Abba Avinu’s intention to make all of His people like the Messiah who is the Savior of All Humankind (HaMoshia l’chol Adam).

First, Bethany in Aramaic:  Beit-Anii (בֵּית־עָנְיִי), means House of “My Misery,” “Affliction,” and “Poor-House.” This is the Aramaic place name of the Bethany near Jerusalem that applies to the narrative of the resurrection of Lazarus.

Second, Bethany in Hebrew:  Beit-‘Anani (עֲנָנִי) or ‘Ananiah (עֲנַנְיָה), means House of “The LORD’s Cloud”and “My Clouds.” This is the Hebrew place name of the Bethany east of the Jordan. This is the place where the Messiah introduces himself to His first two disciples at the Tenth Hour; that occurs “in the middle of the three hour period called the “cool of the day” (*9th, 10th, and 11th hours).

*3-6 P.M.

Jerusalem, Yerushalayim (ירוּשָׁלַיִם) in Hebrew means the “Foundation of Shalem” (wholeness, peace). Faith in the Messiah Yeshua our Sar Shalom (Prince of Peace) establishes a Foundation of Shalem (perfect friendship) between our Father in Heaven and ourselves. These little humble facts are all skillfully deployed by the Holy Spirit to inspire us to believe in God’s Word and in believing to come out from our caves of spiritual ignorance and into the eternal light and life of God.

The perfect calm of the Messiah in a time of great difficulty:

It was while in Perea, a location of about twenty miles from Jerusalem that the message of Lazarus’ grave illness suddenly reached the Messiah:

“Master, behold, he whom you love is sick.”

These are the words the sisters Miryam and Martha no doubt asked their messenger to deliver to Rabbi Yeshua. We note as an important fact that Lazarus is described as “he whom Messiah loved.” Therefore, how strange it is that the Master dismisses the messenger with this reply: “This sickness is not unto death, but for the glory of God, in order that the ben Ha-Elohim may be glorified.” Yet, at the very time when the messenger received the Messiah’s answer, Lazarus was in all likelihood already dead! Three days after their message was delivered, both Miryam and Martha said to Yeshua:

“Master, if you had been here, my brother would not have died.”

This indicates that the sisters thought their message had reached the Master too late and that Lazarus would have lived if the Messiah only had been notified sooner. However, at the time the message was delivered the Master most certainly knew that Lazarus had died, and still he continued two whole days where he was, finishing his work. This he did even though he “loved Martha, and her sister, and Lazarus.” Had the account stopped here we might have thought otherwise; and in similar circumstances, when encountering our own tragedies, it often does seem otherwise to us.

In the delay we observe the perfect calm demonstrated by our Master in the face of crisis: It is once more the Messiah confidently at rest, while others are despairing. In the most difficult circumstances we observe that the Messiah is never in a hurry nor does he lack confident assurance. After two days had passed the Messiah our Righteous One announced his intention to depart for Judah and visit the household of Lazarus. Upon setting out for Judah, Thomas and the other talmidin (disciples) forcefully reminded the Master that the religious leaders in Jerusalem were plotting his death:

“Rabbi, the religious leaders are even now seeking to stone you.”

His followers were wondering, “Why does our Master go where his enemies are waiting for a chance to kill him?” (1, 2, 3). The Messiah replied to Thomas by telling him in figurative language that we all have been appointed a day of work from God and while that day still lasts no enemy can shorten it or prevent its assigned purpose from being carried out.

The Master was informing his followers that his physical safety was guaranteed until the day his mortal earthly ministry was ended and the night of his sacrificial death had come.

Preparation for the Journey:

The Messiah next described Lazarus his friend as having fallen asleep and of his traveling to Bethany to wake him up. At first this statement mistakenly led the disciples into believing Lazarus was only recuperating from an illness. This misunderstanding was quickly cleared up when the Master then plainly said, “Lazarus is dead.” Thereafter, the Messiah added that he was glad for their sakes that he had not been in Beit-Anii (Bethany) before the event because now he would be able to work faith in them, by going to Lazarus to raise him from the dead!

When the Messiah reached the household of Lazarus at Bethany he was told what he already knew that his friend Lazarus had already died and had been buried in a grave for four days. According to Jewish custom Lazarus had to be buried the same day that he died. The journey to Bethany had taken place in a single day, so this meant eight days are involved in this death and resurrection narrative.

Days 1 and 2:  The Messenger left Sunday (Yom Rishon) and reached the Messiah on the day Lazarus died, Monday (Yom Sheni).

Days 3 and 4:  The Lord continued to minister in Perea on Tuesday (Yom Shlishi) and Wednesday (Yom Reviʻi).

Day 5:  Messiah set out for and arrived at Bethany on Thursday (Yom Chamishi) to resurrect Lazarus.

Days 6 and 7:  On Friday (Yom Shishi) the Sanhedrin assembled an emergency meeting and decided to kill the Messiah; and aware of the death threat, the Messiah decided to rest in Beit-Anii anyway on Friday and Saturday (Yom Shabbat}.

Day 8:  Afterwards the Master left on Sunday (Yom HaShemini) for Perea and Galilee, distancing himself from the religious leaders until he would make his final triumphal entrance into Jerusalem (1, 2, 3, 4, 5).

The Messiah arrives at the House of Mourning:

Regarding the resurrection of Lazarus, the Messiah Yeshua who is Hatekumah v’haChaiim (Resurrection and the Life) had arrived at Bethanyi. Yet he at first had not been noticed in the House of Mourning.

At Bethany  many who were from Jerusalem, who were friends of the distinguished family of Lazarus, had come in obedience to one of the most binding requirements of Judaism that of comforting the mourners. As to the order of service:

In the Jewish funeral procession the sexes were separated and the practice was for the women to conclude the service by returning alone from the grave.

This explains why, after the Messiah’s sacrificial death on the accursed tree, the women went and returned alone to the tomb of our Master. As the company left the dead, each person said his own personal goodbye to the deceased with the final words:

“Depart in shalom!”

After saying the Shalom to their friend, all the assembled persons formed into lines. Through these living walls of sympathy the mourners passed in the midst of words of comfort. This expression of corporate compassion was repeated at least seven times as the procession finally came to an end upon returning to the House of Mourning. In comforting Lazarus’ sisters the assembled persons could scarcely have imagined how literally their unspoken wish was about to be fulfilled. For already the message had reached Martha:  “Yeshua is coming!” Literal meaning of Yeshua’s name:

“The Salvation of the LORD is coming!”

Martha hurried to meet the Master. Not a word of complaint, or a murmur, or even a doubt escaped her lips: only that during those four bitter days she believed that if he had been there her brother would not have died. Now it was in literal truth that the Master had told Martha her brother would rise from the dead to live again. Yet she misunderstood his words thinking they referred to the resurrection occurring at the Last Day. Instead, the Messiah Yeshua was indicating that the resurrection was only possible as an outcome of his life.

Once we grasp this important point we can understand the answer of Martha to the Master’s question: “I am the Hatekumah v’haChaiim—the Resurrection and the Life. He who believes in me will live even if he dies, and everyone who lives and believes in me will never die.” “Do you believe this?” Martha replied, “Yes, Master, I have always believed you are the Mashiach ben Ha-Elohim the one who has come into the world from God.”

Outpouring of sorrow and the Groanings of Messiah’s Spirit:

What followed next between Rabbi Yeshua and Martha we can gather from the context. It seems that he “called” for Miryam. Miryam likely was sitting in the room of mourning, surrounded by many of her Jewish family and friends who had come to comfort her and her sister. As she heard of his coming and call, she rose and left “immediately;” as others followed her, likely under the mistaken impression that she was once again going to visit the tomb of her brother; for it was the practice of the surviving family members to visit the grave often especially during the first days of of mourning.

When Mary came to the Messiah, where he still stood outside Bethany, she no doubt became forgetful of her surroundings. It must have been as if the sight of him was all that seemed important or real to her. She instantly fell at his feet and repeated the same words of her older sister Martha that if only he had been there her brother Lazarus would have been healed.

After that brief verbal exchange Miryam chose to speak no more, choosing only to meditate silently at the feet of the Master. It had to be a deeply touching scene: the outpouring of the Jewess Miryam’s sorrow, the reverent strength of her faith and the quiet appeal of her tears. The Yehudim (Jews) who witnessed it were moved to weep with her. Then what followed next is hard to understand and even more difficult to explain.

The Messiah “groaned in His Spirit:”

The Messiah groaned in his Spirit. In a mysterious way this “groan too deep for words” dramatically speaks of how deeply our Master first empathized with Mary. He so identified himself with her and the other mourners that their sorrow actually became his sorrow. When the Messiah groaned in his Spirit it is meant that he was so moved within his Spirit that the Messiah was embracing the sufferings and sorrows of all the mourners as if they were his very own.

It is only after this expression of deep empathy that the Master asks, “Where have you laid him?” So he is responded to with, “come and see.”  Then we read that “Yeshua wept.” Some of those present then asked aloud: “Could not this one, who opened the eyes of the blind, have kept this man from dying?” This longing remark regarding the Messiah’s ability to even prevent death prompted the Messiah Yeshua once again to be deeply moved in his Spirit.

The Resurrection of Lazarus:

For the last time the people again assembled at the entrance of the cave of Lazarus’ tomb. The Master commanded them to roll aside the great stone that covered the entrance. Amid the awful pause that preceded the stone being rolled away, one voice alone was raised. It was that of Martha. The Master had not yet voiced his intent of raising Lazarus. Therefore, Martha was exceedingly perplexed as she was wondering, “Why was the Master disturbing the resting place of her brother?” In confused protest Martha remarked:

“Master, by now the smell will be terrible because he has been dead for four days.”

It was a common Jewish notion that on the fourth day of death the soul took its final leave from the resting-place of the body. In reply to Matha’s valid concern, the Messiah gently reminded Martha of what he had said to her just moments before, and of the message he had sent to her when first he heard of Lazarus’ illness: “Didn’t I tell you that you will see the glory of God if you believe?” Then the stone was rolled away, a prayer of thanksgiving was offered and a loud command was directed to the friend who was dead. Then the Messiah shouted aloud:

“!אֶלְעָזָר, צֵא הַחוּצָה”

“Elazar, tze hachutza!”

“Lazarus, come out!”

In a moment of time Lazarus came back to life, even while he was still bound hand and foot with grave clothes and his face covered with a napkin. The Messiah then told them:

“Unwrap Lazarus and let him go!”

“!הַתִּירוּ אוֹתוֹ וְהַנִּיחוּ לוֹ לָלֶכֶת”

The once dead Lazarus now was seen alive standing in the light of the day! There in that startled group of persons, now likely more pale than Lazarus bound in his grave clothes, stood in perfect calm the Messiah, triumphant over the very sorrows that only minutes before had so deeply moved and troubled him. In his great empathy and power it was as if the Messiah had actually died himself and been resurrected with all the redeemed, demanding on our corporate behalf:

Roll away the stone: Let all of My people go free!

Regarding the narrative of Lazarus, we know no more. The truthfulness of this messianic testimony is clearly affirmed by the Author Himself, the Spirit of the Holy One. What happened afterwards, how they loosed Lazarus, what thanks, or praise, or worship, the Jewish sisters and the honored guests spoke, and what were Lazarus’ first words, we do not know. Here the historical account abruptly ends. Many of those Yehudim had seen the miracle believed on him; others just rushed back to Jerusalem to tell what had just happened to the Prushim.

The prophecy of the High Priest, Caiaphas, comes true:

In haste a meeting of the Sanhedrin was organized, not to judge Rabbi Yeshua, but to decide what was to be done. That He was really doing these miracles, no one could deny. However, all but one or two of the members of the Sanhedrin had no doubt as to the source of the miracles. In their delusional pride and false self-righteousness the elite religious leaders were certain that the miracles were of satanic origin. Furthermore, they were convinced that if he were left alone all the Yehudim would believe on him. Then the Romans “will come and take away both our place and our nation.”

As Israel’s declared king the Sanhedrin was certain that Yeshua would lead the people of Israel into an inevitable fight with Rome that would fail. Then even the lives of these men would be at risk. So what was to be done? They did not wish to murder him, until the High-Priest, Kayafa (Caiaphas), stood up and reminded them of the well-known Hebrew saying (cf. Isaiah 53:4, 5, 7, 12):

“It is better one man should die, than the community perish!”

The High-Priest was speaking in the Holy Spirit’s own Voice!

The High-Priest was speaking prophecy, not in regards to the counsel of murder but that the Messiah’s necessary and voluntary death should be for “the salvation of the entire nation of Israel.” This was the last prophecy administered under the covenant of the Torah of Moses. With this sentence of death assigned to Yeshua Ha-Mashiach, Israel’s Great High Priest, we all died to the old order under the Law. This happened because the old order was insufficient to deliver us from sin so it was passing away.

Now a new order was put into effect under the rule of the New Covenant (Brit Chadashah) of God’s Chesed (Grace). This was the first Friday of what the nineteenth century messianic Yehudi Alfred Edersheim called the day of “dark resolve.” Following this decision of the Sanhedrin to kill the King of Glory ‘these men’ only needed to develop a plan for executing its will. A member of the Sanhedrin, likely Nicodemus, sent word to the Messiah of the secret meeting and its deadly resolution.

Messiah took rest in Beit-Anii then traveled on to Ephraim:

On Shabbat the Messiah rested in Beit-Anii, with the same noble and inspiring calm he had shown before at the grave of Lazarus. Then he withdrew to a village named Ephraim, meaning in Hebrew, “Doubly Fruitful,” whose exact location is unknown to us (סוֹד-hidden, a secret). It is in this unknown location (הַמָּקֹום) that Messiah dwelt with his Talmidin, withdrawn for a short time from the Jerusalem religious leaders. There the Messiah prepared for the day he would next appear in Jerusalem, at the time appointed for him to voluntarily sacrifice his life as a ransom for us all!

Seventh Sign of Seven Signs:

The Messiah Yeshua performed many miracles or signs which authenticated his messianic ministry. Today’s miracle of “Bringing Lazarus back to life” includes the Seventh Sign of the 7 Signs of Messiah.

The following Seven Signs were manifested so that we might believe that Rabbi Yeshua is the Messiah ben haElohim and that by believing have life in his name.

Messiah is the Ashrei-Man. Unlike the first Adam the Messiah Yeshua is without sin.

Adonai Eloheinu’s desire is that we one day be transformed into the likeness of His Beloved Son the Messiah so that one day all of His children will become perfect in their obedience (love) and devotion to Him. For Adonai nothing is impossible. He is miraculously making a new humanity out of the old one. This New Creation is a work of grace. Our Creator unilaterally is doing the entire work Himself of transforming Man from being sinful to being righteous solely through His own power, strength, and virtue.

The Messiah is the Firstfruits of a new redeemed humanity that will be made perfect on the day of resurrection.

This is why Messiah had to come into the world through a miracle birth, then die, and then be raised up from death to life in a glorious (immortal) body. Man has free-will but the Creator will get what He wants anyway: a new humanity (a New Adam) and a new creation that will be so perfect that not even the taint of remembering that sin and evil ever existed will be remembered.

Sign #1: The First Sign, where the Messiah turned water into wine (האות הראשון, איפה המשיח בו הפך מים ליין);
Sign #2: Healing of the Nobleman’s Son (ריפוי בנו של איש הממשל);
Sign #3: Healing man crippled for 38 years (ריפוי האיש שלא יכלו ללכת במשך 38 שנה);
Sign #4: Feeding of the 5,000 (המשיח מאכיל חמשת אלפים איש);
Sign #5: Walking on Water (הליכה על פני המים);
Sign #6: Healing man blind from birth (ריפוי עיוור מלידה);
Sign #7: Messiah Yeshua raises Lazarus from the dead (המשיח ישוע מקים לתחייה את אלעזר).

These Seven Signs were manifested in particular settings as a means of connecting all of the institutions and festivals of Israel to their obvious messianic meanings. Also these 7 Signs are connected to the 7 ‘I Am’ Sayings, the 49 Meshalim (Parables), and the 50 Miracles of the Messiah.

Each of the 7 Signs uniquely facilitates faith in the one studying them sufficient to believe that Messiah is no ordinary man. He is the new Adam ben haElohim. He is the first of many sons of glory who like him (in the future) will miraculously be raised up as righteous ones on the day of our resurrection. Adonai our Father and our God shall raise up a new humanity out of the ashes of our old humanity through the redemptive ministry of His Messiah.

NEXT, MANY HEALED AMONG CROWDS…

Messiah in Yom HaBikkurim Chapter 108 >>