1. Day 7 of 7 Days (Part 3)—“There was a Wedding”
2. First of Seven Signs and Fifty Miracles
3. Third Day and Seventh Day are same Day
4. Three Points of Light in the Seventh day
5. Where does the True Son of Israel dwell?
6. Kana is not just a place; it is a state of being!
7. Kana speaks of the Full Measure of God’s Love
8. Humankind is empty, waiting to be filled
9. The Shema—The Blueprint of Absolute Unity
10. The High Priestly Prayer of Messiah ben Yosef
11. “Among you stands one you do not know”

Day 7 of 7 Days (Part 3)—“There was a Wedding”:

בַּיּוֹם הַשְּׁלִישִׁי הָיְתָה חֲתֻנָּה בְּקָנָה אֲשֶׁר בַּגָּלִיל. אִמּוֹ שֶׁל יֵשׁוּעַ הָיְתָה שָׁם, וְגַם יֵשׁוּעַ וְתַלְמִידָיו הֻזְמְנוּ לַחֲתֻנָּה. כְּשֶׁחָסַר לָהֶם יַיִן אָמְרָה אֵם יֵשׁוּעַ אֵלָיו: אֵין לָהֶם יַיִן. אָמַר לָהּ יֵשׁוּעַ: מַה לִּי וָלָךְ, אִשָּׁה? עוֹד לֹא הִגִּיעָה שְׁעָתִי. אָמְרָה אִמּוֹ לַמְשָׁרְתִים: כָּל מַה שֶּׁיֹּאמַר לָכֶם עֲשׂוּ. שִׁשָּׁה כַּדֵּי אֶבֶן הָיוּ עֲרוּכִים שָׁם, כְּמִנְהַג הַיְּהוּדִים לְטָהֳרָתָם, וְכָל אֶחָד הֵכִיל כִּשְׁמוֹנִים עַד מֵאָה וְעֶשְׂרִים לִיטֶר. אָמַר לָהֶם יֵשׁוּעַ: מַלְּאוּ אֶת הַכַּדִּים מַיִם, וְהֵם מִלְּאוּ אוֹתָם עַד לְמַעְלָה. אָמַר לָהֶם: שַׁאֲבוּ עַכְשָׁו וְהָבִיאוּ אֶל רֹאשׁ הַמְּסִבָּה. הֵם שָׁאֲבוּ וְהֵבִיאוּ אֵלָיו. טָעַם רֹאשׁ הַמְּסִבָּה אֶת הַמַּיִם שֶׁנֶּהֶפְכוּ לְיַיִן וְלֹא יָדַע מֵאַיִן הוּא, אֶלָּא שֶׁהַמְשָׁרְתִים אֲשֶׁר שָׁאֲבוּ אֶת הַמַּיִם יָדְעוּ. קָרָא רֹאשׁ הַמְּסִבָּה אֶת הֶחָתָן וְאָמַר לוֹ: כָּל אָדָם מַגִּישׁ תְּחִלָּה אֶת הַיַּיִן הַטּוֹב וְכַאֲשֶׁר הָאֲנָשִׁים מְבֻסָּמִים יַגִּישׁ אֶת הַטּוֹב־פָּחוֹת, אֲבָל אַתָּה שָׁמַרְתָּ אֶת הַיַּיִן הַטּוֹב עַד עַכְשָׁו. זֹאת תְּחִלַּת הָאוֹתוֹת שֶׁל יֵשׁוּעַ. הוּא עָשָׂה זֹאת בְּקָנָה שֶׁבַּגָּלִיל. אָז הֶרְאָה אֶת כְּבוֹדוֹ וְתַלְמִידָיו הֶאֱמִינוּ בּוֹ.פ

[Day 7/ of 7] On the third day there was a wedding in Kana (Cana) which is in the Galil (Galilee), and Yeshua’s mother (Miryam) was there. Yeshua and his talmidim (students, disciples) were also among those invited to the wedding. When the wine ran out, the mother of Yeshua said to him, “They have no wine.” Yeshua said to her, “What do I have to do with you, woman? My time (hour) has still not come.” His mother said to the servers, “Do whatever he says to you.” Six stone pitchers (waterpots) were prepared according to the ordinance of the Yehudim for their purification. Each of them was able to hold two or three batim (20 or 30 gallons). Yeshua said to them, “Fill the pitchers (waterpots) with water,” and they filled them to the top. He said, “Now draw some and take it to the master of the (wedding) banquet,” and they took it. The leader of the banquet tasted the water, which had turned into wine, not knowing where it was from. But his servers who had drawn the water knew. The leader of the banquet called to ha-chatan (החתן- the groom), and said to him, “Everyone gives out the good wine first, and after they have drunk to overflowing (their fill), he gives them the bad (poorer wine). But you have hidden the good wine until now!” This was the first of the signs that Yeshua did in Kana, which is in the land of the Galil. He revealed his glory, and his talmidim believed in him.

First of Seven Signs and Fifty Miracles:

וּבַיּוֹם הַשְּׁלִישִׁי הָיְתָה חֲתֻנָּה בְּקָנָה אֲשֶׁר בַּגָּלִיל וְשָׁם אֵם יֵשׁוּעַ׃ וְיֵשׁוּעַ וְתַלְמִידָיו גַּם־הֵם הָיוּ מִן־הַקְּרוּאִים אֶל־הַחֲתֻנָּה׃

“On the third day there was a wedding in Kana of Galilee, and the mother of Yeshua was there; and both the Messiah Yeshua and His talmidim were invited to the wedding.”

Second Session: In this opening up narrative of a wedding in Kana (Cana) the Spokesperson for the shlichim (emissaries, sent ones) of the Messiah, Yochanan ben Zebedyah (יוחנן בן זבדי, זבדיה), continues his second session of the Testimony of Messiah in the Proceedings of the Heavenly Court by offering a detailed account of the events surrounding the Messiah’s first sign. Signs (אותות) are miraculous events that prove that Rabbi Yeshua is the Messiah. All of the signs (אותות) and wonders (מופתים) of the Messiah convey irresistible, persuasive spiritual meaning; as well as demonstrate great power.

7th Day of the New Creation: This wedding account begins on the seventh day since the Prophet Yochanan ben Zecharyah (יוחנן בן זכריה) witnessed to the Jerusalem delegates, and on the third day since Philip (Φίλιππος) and Netan’el (נְתַנְאֵל) became talmidim of Rabbi Yeshua.

Awaiting the Perfection of Adam-Man: As you will recall Philip’s name speaks of the desire to see the return to Israel of the Presence of the glory of Adonai at the second coming of the Messiah. Similarly, Nathaniel’s name speaks of the believing remnant of Israel that is looking for the return of Messiah to “restore” Israel. The subtle reference to a seventh day in the narrative of the Testimony of Messiah is a reference to the perfection of Creation. Man was created on the sixth day. However, it was not until the seventh day that the Creator ”rested” (which began at the moment when the perfection of the sixth day had been accomplished). As stated he seventh day in the testimony of the *Sefer of Yochanan is discerned by counting down the days given in the narrative (1, 2, 3, 4, 5).

*Sefer of the Endowment (dowry) of the Grace of Adonai (יוחנן בן זבדי, זבדיה) Yochanan ben Zebedyah verses 1:19, 29, 35. 43. and 2:1.

The Third/Seventh Day: The third day (2:1) is an explicit reference to the Person and work of the Spirit of the Holy One and to the death and resurrection of the Messiah. The omnipresent Spirit is the Endowment of the Grace of Adonai that Yochanan ben Zebedi/Zebedyah’s name is a testimony to the Spirit of the Holy One ( the gift of the Father).

In the Genesis account the third day is the day that the Life of the Seed breaks forth from the invisible to the visible realm.

Firstfruits of many “Sons of Glory”: The third day is the day the invisible Spirit of the Holy One visibly manifests His Resurrection Life. The invisible divine Presence of the Spirit of the Holy One was first made visible (in an immortal-eternal way) when on the third day the Messiah was resurrected from the dead. Messiah is the firstfruits of many sons of glory that will be manifest by the unlimited power of the Spirit on the day of the resurrection of the righteous.

First Sign, First Miracle: The work of the Spirit of the Holy One is present in the manifestation of His signs, wonders, and miracles in the ministry of Messiah. The first sign, turning the water into wine is the first of seven recorded signs the Messiah performed in his earthly ministry. The spokesperson for the shlichim (sent ones) is more selective in his testimony of Messiah’s signs and miracles than are the other three writers of the four good news (besorat) accounts.. This is so because he is being guided by the Spirit of the Holy One to be more interested in emphasizing the spiritual significance of the miracles; rather than in just reporting on the spectacular physical nature of the miracles.

Third Day and Seventh Day are same Day:

God’s Creative Process: The Torah symbolism of these first seven days in Messiah’s ministry leads us to bring to mind God’s creative process. This demands that we connect the first week of the Messiah ben Yosef’s ministry here with the beginning of the Creation of the Cosmos (cf. Genesis 1-2 and the Sefer of Yochanan 1-2).

Five Time Stamps: The five time stamps of the wedding at Kana involves two different perspectives of time: seven days (implicit) and *three days (explicit). It is important to pause for a moment and ask why this is. The reference to seven days is implicit, indirect, almost hidden. However, the reference to three days in the Kana sign/miracle is explicit, direct, easily perceived. To see the seven days all you need to do is add up all four references of time in the narrative just preceding the wedding. There you will see one “first” day; three “next’’ days; followed by the third day referenced in today’s sign/miracle (1, 2, 3, 4, 5).

*See the Hidden Day of Messiah.

New Creation Reset: Just as God hovered over the waters in Genesis to bring physical life out of chaos, the Messiah steps up to the waters of Kana to bring spiritual life out of legalistic stagnation. The first week of Messiah’s ministry is nothing less than God’s creative process operating in real-time, announcing that the creation reset button has been pressed.

Old to New: The first sign at the beginning of the Messiah’s public ministry highlights the fact that Messiah ben Yosef fulfilled what was old (the written Law) with something new (Life in the Spirit). New wine emerged out of the cleansing water—-the water of the Word. Due to the cleansing water of the Word an old temple became a Cleansed Temple, an old birth became a New Birth, well-water became Living Water, and an old worship became a New Worship (‘sing a new song in the assembly of the faithful’).

Three Points of Light in the Seventh day:

Light of the New Creation and Covenant Union: In the Genesis creation account, the seventh day is the day of completion, rest, and according to ancient Jewish tradition, the original “wedding” where God united Adam-Ish and Adam-Ishah. By placing Messiah’s first miracle at a wedding on the implicit seventh day of his public ministry, Yochanan ben Zebedyah signals that he is launching a New Creation. The “third day” is also explicitly mentioned because, along with its connection to the Spirit and the resurrection of Messiah ben Yosef, in the Genesis account, the third day of creation is the only day where God twice pronounces His work as “good”—making it traditionally associated with double-blessing, growth, and weddings in Jewish culture. Bottom line: the two timelines converge to show that the New Covenant is a marriage between divinity and humanity.

Light of the Unveiled Bridegroom: In ancient Jewish custom, a wedding celebration lasted seven days. It was specifically on the seventh day of the feast that the bridegroom would lift the bridal veil, fully revealing her face in a moment known as the apocalypse (literally, the “unveiling”). By overlaying the Kana (Cana) miracle onto this symbolic seventh day, Yochanan ben Zebedyah shows that the heavenly Messiah ben Yosef ben David is being unveiled as the true Divine Bridegroom (Proxy). When the human bridegroom fails to provide wine, the Messiah steps into the role, providing an overabundance of the finest wine to rescue the feast and manifest His true glory.

Light of Perfection Replacing Incompleteness: The shaliach (sent one, apostle) Yochanan explicitly notes that there were six stone water jars present for Jewish purification rites. In biblical numerology, the number six represents man and it represents incompleteness, human deficit, and the old order. By performing the sign on the seventh day, Yeshua acts as the “seventh jar” or the seventh candle—the element of ultimate perfection. He takes the water of the old ceremonial law and transforms it into the rich wine of God’s grace, showing that what human effort left incomplete (six jars, six days of labor), the Spirit of Adonai completes and perfects in Himself on the Sabbath day of the New Covenant (more on this later).

Where does the True Son of Israel dwell?

    .נְתַנְאֵל מִקָּנָה שֶׁבַּגָּלִיל

Netan’el from Cana in Galilee

Home Town: Kana of Galilee is the home town of Given of Elohim, Netan’el (נְתַנְאֵל). Kana is the symbolic place name where the assembly of the elect of God, the Given of Elohim reside. The Given of Elohim are those Jews and Gentiles who the Heavenly Father has entrusted into the care of His Messiah.

Home of the “Given of God”: Tying “Given of God” (Nathanael) to Kana frames the town as the spiritual birthplace or dwelling place of those who recognize and accept the Messiah. It represents a community defined by spiritual insight rather than just physical lineage.

Two Names: It is most significant that the village of Kana and home of the true Israelite Netan’el bar Talimai should be honored as the place where the “first” sign/miracle would be manifested by the humble servant of the Avi’ad, “Father of Eternity.” The two names of Given of God are Nathaniel (Hebrew) and Bartholomew (Aramaic).

Son of Furrows: (בַּר תַּלְמַי- Bar Talimai, means furrowed (מְתוּלָם), abounding in furrows (תלמים), from telem, a furrow. This name, Son of Furrows, speaks of the seed bed, the cultivated place where the spiritual life of God (זֶ֣רַע אֱלֹהִ֑ים) is nurtured, protected, and matured.

 The Purpose: What purpose does the prepared, cultivated soil (furrow, furrows) exist for? The name Son of Furrows possesses both a rich agricultural and spiritual meaning. The meaning of the name Bar Talimai (בַּר־תַּלְמַי) is a qualification of what the purpose of the Given of Elohim Is.

Zera Elohim: The Divinely cultivated soil, the Given of God, exist to receive the eternal seed of the heavenly Father (The DNA of His own Spirit). The prepared, cultivated soil (the furrow) exists for the purpose of receiving, nurturing, protecting, and bringing the divine seed (Zera Elohim) to maturity. In agricultural and spiritual context, a furrow is not just open dirt; it is soil that has been deliberately broken, turned, and structured by a plowman to create the perfect environment for a specific seed.

Receiving the “Seed of the Father”: The furrow represents a heart or mind that has been cultivated—stripped of hardness, weeds, and stones. Its immediate purpose is to receive the “Seed of God” (Zera Elohim), which is the indwelling Presence of the Spirit of the Holy One.

Protection and Nurturing: Because the soil is deeply furrowed, it provides a sheltered trench. This protects the vulnerable seed from harsh winds, scorching heat, and birds (symbolizing spiritual theft of the Word), allowing the life of God to take deep root.

Orderly Development: A furrow implies alignment, straight lines, and careful design. The purpose of this cultivation is to ensure that what Adonai Avinu gives does not grow wild, tangled, or wasted, but develops into an organized, fruitful harvest.

Qualification for Growth: The name Bar Talimai serves as a qualification for the “Given of Elohim” by demonstrating that God’s gifts and spiritual life require human preparation to achieve their purpose. Elohim provides the perfect, incorruptible seed, but the fulfillment of that gift depends on the condition of the soil. The “Son of Furrows” embodies the reality that true spiritual life is realized only when the human heart is actively plowed, broken, and ready to cultivate what God has given.

A Harvest of Life: It is in this Divinely cultivated soil that the seed of God may drink freely of the heavenly life-giving waters that our heavenly Father generously sends into us from His throne in heaven. Therefore, it is the Divine Seed and the freely given waters of heaven that create a harvest of life in the furrows, the seed bed, the spirits, souls, bodies, and minds of those who are the elect of God. The furrow is not a passive ditch

Sons of Glory: The message here is one of purpose: The reason Abba our Father is choosing a people for His own Name is so that He might plant His Seed–the precious Seed of the indwelling Presence of His own Spirit–into the cultivated physical and spiritual being of His adopted children. Thereafter, once the expansive life of the implanted Divine Seed (זֶרַע אֱלֹהִים) and the rains of heaven permeate the new precious being of His beloved children, then there will be a rich harvest of the immeasurable eternal-infinite life of Adonai Avinu—there will be many *sons (and daughters) of glory!

*We are all sons of glory, both men and women, because we all inherit equally the gift of the Spirit which is eternal life.

Kana is not just a place; it is a state of being!

Another question we must ask ourselves is: Where is the cultivated rich soil that can best serve the divine purpose of growing-maturing-transforming the godly seed of the sons of Israel into a great harvest of “many sons of glory?” Kana of Galilee is a symbol of that place. Kana (קָנָה) is more than a physical location. It is symbolizes a state of being. Those who live in right relationship with Messiah “See” who Messiah really is. He is the Shekinah. He is the Place where all of the Spirit of Adonai dwells bodily.

*Kana (קָנָה) represents a place of unity with God. It is where the sons and daughters of the God of Abraham receive the full measure (קָנֶה-from-קָנָה) of His grace. Kana is where we developmentally discover what lies beyond our merely being cleansed of our sins. It is where we grow up and become a righteous dwelling place for God–the Temple of His Spirit.

Kana speaks of the Full Measure of God’s Love:

The Hebrew word Kana literally means what is “from the reed.” The word Kana directly relates to the Golden Lampstand, the Menorah located in the Holy Place of the Tabernacle. In Exodus the root word for kanah (kaneh) is used to describe the *six branches kanim (קָנִ֔ים) that issue out of the singular stem (קָנֶה) of the Golden Lampstand in the Tabernacle.

*Six is the number of man. Seven is the number of perfection. Humankind is perfected by abiding in the stem of the Spirit of the Holy One.

The measure of the stem kaneh (קָנֶה) and of the six branches kanim (קָנִ֔ים) that issue out of it illustrate the sevenfold “full measure” and stature of ministry that comes from abiding in the Spirit of the Holy One. Abiding in the Spirit produces the Fruit of Light (פְּרִי הָאוֹר): all goodness (כָּל טוּב), all righteousness (כָל צְדָקָה) and all truth (כָל אֱמֶת). In Ezekiel kanah, kaneh (קְנֵ֣ה-literally reed and reed measurement) is used to describe a rod that measures the Temple of the Spirit of Adonai. Here at Kana a measurement is given of the four dimensions of redeemed humanity’s life:

Spirit: The spirit, the Holy of Holies; the throne room of the Indwelling Presence of the Spirit of the Holy One.

Soul: The soul, the place where the treasures (good works) of the conscious and behavioral self are storaged.

Mind: The mind, the Holy Place where the Mind of the Messiah rules and resides; where our conscious self abides in the living, enduring teaching of the Rabbi of eternity; the manna (bread) from heaven; his mind, will, and emotional life.

Strength: The strength, the physical place of the brain and body where the spirit, soul, and mind reside.

Humankind is empty, waiting to be filled:

Apart from Messiah humanity is inherently “vacant.” Like the “empty” stone waterpots (jars) at the wedding, we are rigid, empty vessels capable of holding external rituals, yet devoid of true spiritual vitality, eternal purpose, or lasting joy. With the addition (yosef) of the wedding gift of the Father—the Indwelling Presence of the Spirit of the Holy One—all Five Dimensions of humanity’s being are completely filled up:

         The Five Dimensions of Fulfillment

Therefore, through the Messiah the Spirit of our Father fulfills all His promises by giving the followers of His Beloved Son the gift of His Holy Spirit who sanctifies and brings abundant joy into our lives; His new wine.

The Shema—The Blueprint of Absolute Unity:

The foundational declaration of Jewish faith is the Shema: “Hear, O Israel: Adonai our God, Adonai is one (Echad)” (Deuteronomy 6:4).

Concept of Echad: Echad does not merely mean the number one; it implies a complex, harmonious unity—a oneness that integrates all things. The Human Struggle: Because of sin, humanity became fractured, separated from the divine oneness, fragmented into individuality and reduced to spiritual emptiness (the empty waterpots). Now we cannot on our own bridge the gap between our finite, broken selves and the absolute, infinite Echad of God.

   .הֵן בַּמָּשִׁיחַ, בְּגוּפוֹ, שׁוֹכֵן כָּל מְלוֹא הָאֱלֹהוּת

For in the Messiah—in His body—dwells the entire fullness of the Godhead.”

The Living Shema: The heavenly Messiah ben Yosef ben David is the Shema personified. He is not a separate entity operating apart from the Father; He is the perfect, unmeasured expression of God’s essence in human form. Because Messiah in the Spirit of the Holy One is both fully echad with the Father and the Perfect-Final Adam, he becomes the unique geometric point where the infinite Creator and the finite creation meet.

.שִׁקְדוּ לִשְׁמֺר אֶת אַחְדוּת הָרוּחַ בְּקֶשֶׁר שֶׁל שָׁלוֹם

“Strive to maintain the unity of the Spirit in the bond of peace.”

Unity of the Spirit: Humanity’s in-grafting into the oneness of the Godhead by uniting with God’s Messiah. In this way redeemed humanity is granted access to the unity of the Spirit it describes the exact mechanism of the Unity of the Spirit. This relationship unfolds in three profound steps:

In-Grafting and Identification: Union with Messiah. Redeemed humanity is legally and spiritually fused with Messiah ben Yosef. This step mirrors the horticultural analogy where a wild branch is grafted into a life-giving root. Through faith and spiritual immersion, the believer is immersed into the Messiah, making him our spiritual “head” and positioning redeemed  humanity as part of his living body. Because Messiah is the place (Beit-El) where Adonai dwells (El-Beit-El) and is fully human, this union serves as the initial, necessary bridge connecting humanity back to the God’s divine nature.

Reconciliation and Alignment: Access to the Father. Once united to the Messiah ben Yosef (Suffering Servant), redeemed humanity is granted direct legal and relational access to God the Father. Messiah acts as the great high priest, removing the barrier of sin and harmonizing human identity with the divine purpose. The Father—Adonai who planned this redemption—now views redeemed humanity through the perfect righteousness of His Messiah—the Final Adam. This alignment shifts humanity’s status from estranged creation to adopted family, opening the doorway to share in the inner life of the Spirit of the Holy One.

Indwelling and Transformation: Participation in the Unity of the Spirit. The final step is the internal application of this oneness via the Spirit of the Holy One. God’s own Spirit indwells the believer, moving beyond an external relationship into an internal, organic reality. The Spirit acts as the supernatural binder, infusing human conscience, fellowship, and intuition with divine life. By walking in this active indwelling, humanity experiences the “Unity of the Spirit” internally and collectively—transforming individual character and binding believers together in the exact same oneness and wholeness shared by the Godhead.

The High Priestly Prayer of Messiah ben Yosef:

יִהְיוּ נָא כֻּלָּם אֶחָד; כְּמוֹ שֶׁאַתָּה, אָבִי, בִּי וַאֲנִי בְּךָ, שֶׁיִּהְיוּ גַּם הֵם בָּנוּ, כְּדֵי שֶׁיַּאֲמִין הָעוֹלָם כִּי אַתָּה שְׁלַחְתַּנִי. אֲנִי נָתַתִּי לָהֶם אֶת הַכָּבוֹד שֶׁנָּתַתָּ לִי, לְמַעַן יִהְיוּ אֶחָד כְּמוֹ שֶׁאֲנַחְנוּ אֶחָד. אֲנִי בָּהֶם וְאַתָּה בִּי כְּדֵי שֶׁיֻּשְׁלְמוּ לִהְיוֹתָם אֶחָד, לְמַעַן יֵדַע הָעוֹלָם כִּי אַתָּה שְׁלַחְתַּנִי וְאָהַבְתָּ אוֹתָם כְּמוֹ שֶׁאָהַבְתָּ אוֹתִי. אָבִי, אֵלֶּה שֶׁנְּתַתָּם לִי רְצוֹנִי שֶׁיִּהְיוּ גַּם הֵם אִתִּי בַּאֲשֶׁר אֲנִי, לְמַעַן יֶחֱזוּ בִּכְבוֹדִי אֲשֶׁר נָתַתָּ לִי, כִּי אָהַבְתָּ אוֹתִי מִלִּפְנֵי הִוָּסֵד תֵּבֵל. פ

[Yochanan 17] “May they all be echad; just as You, My Father, are in me and I am in You, may they also be in Us, so that the world may believe that You sent Me. I have given them the glory that You gave me, so that they may be echad, just as We are echad. I am in them and You are in me, so that they may be brought to their being echad (complete), unity, that the world may know that You sent me and have loved them just as You have loved me. Avi, I desire that those whom You have given me be with me where I am, so that they may behold my glory which You have given me, for You loved me before the foundation of the world.”

Sharing of the Essence: In his High Priestly prayer Messiah ben Yosef prays the ultimate “Shema prayer” for His followers: “That they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us.”

Indwelling Spirit as Wedding Gift: The Spirit of the Holy One is the literal Presence of God’s Echad. When Adonai Avinu bestows the indwelling Spirit, He is pouring the very glue of divine unity into the empty stone waterpots.

From Empty Pots to One Bread: Just as the water in the jars became one collective, choice vintage of wine, individual human beings are knit together by the Spirit into a singular, unified body.

Ultimate Realization: The Shema declares that God is One. The Unity of the Spirit is the miraculous process by which God extends that oneness to encompass human beings. Apart from Adoani, we are empty, isolated vessels. But by uniting with His Messiah, the Shema is fulfilled within us. We are pulled out of our fractured, empty state and plunged into the unmeasured, collective essence of the Almighty—filled to the brim with the very life, character, and capacity of the One True God.

“Among you stands one you do not know”:

וַיִּטְעַם רֹאשׁ הַמְּסִבָּה אֶת־הַמַּיִם אֲשֶׁר נֶהֶפְכוּ לְיַיִן וְלֹא יָדַע מֵאַיִן הוּא וְהַמְשָׁרֲתִים אֲשֶׁר־שָׁאֲבוּ אֶת־הַמַּיִם יָדָעוּ וַיִּקְרָא רֹאשׁ־הַמְּסִבָּה אֶל־הֶחָתָן׃ וַיֹּאמֶר אֵלָיו כָּל־אִישׁ יִתֵּן בָּרִאשׁוֹנָה אֶת־הַיַּיִן הַטּוֹב וְאַחֲרֵי שְׁתוֹתָם לִרְוָיָה יִתֵּן לָהֶם אֶת־הַגָּרוּעַ וְאַַתָּה צָפַנְתָּ הַיַּיִן הַטּוֹב עַד־עָתָּה׃

“When the Master of the Banquet tasted the water which had become wine, and did not know where it came from (but the servants who had drawn the water knew), the Master of the Banquet called the bridegroom, and said to him, “Every man serves the good wine first, and when the people have drunk freely, then he serves the lees-than-best wine; but you have kept the good wine until now.”

Messiah’s Jewish relatives at first did not recognize him. What was it that the prophet Yochanan ben Zekaryah (the prophet John) said to the emissaries that were sent to him from the religious leaders in Jerusalem?

אבל ביניכם עומד אחד שאינכם מכירים אותו.פ

But among you stands one you do not know.”

Sadly there still is one that the Jewish rabbis do not know but should know. Why did the first century CE religious leaders not know who was in their midst? Or why is it that their modern Prushim successors still don’t know that Rabbi Yeshua is the Messiah? They do not know who Rabbi Yeshua is because they do not know who God is. If they or we for that matter truly know God then we would recognize that Yeshua is the promised one of Israel, the Messiah ben Yosef ben David sent to us by Adonai.

Messiah in Rosh Hashanah & Yom Teruah Chapter 28 >>