1. Mystery of the Tet (#9)
2. Mystery of the Tav (#22)
3. Mystery of the Chet (#8)
4. The Divine Narrative
5. The Conception of the Redeemer
6. Mystery of the Yud (#10)
7. Mystery of the Last Adam
8. The goodly form of Rebecca
9. The Tzaddik and his tzaddikim
10. The Strong Sign of the Alef-Tav
11. In the world but not of it!
12. Deliverer Moses is type of the Redeemer Messiah

Ancient Hebrew Pictographs

There are twenty-two letters in the Hebrew alphabet and the ninth letter is Tet. The ninth Hebrew letter Tet is also the symbol used to convey the number Nine. The ancient pictograph of the Tet that Moses used as a word picture symbol of Tet is two intersecting lines dwelling within a circle:

The Hebrew Sign of the Tav dwelling within a circle. 

The Tet (number nine) is the initial letter of the word tov, “good.” In the number nine the spiritual meaning of the good in view is that of “conception;” the union of the two lines both dwelling within the womb of the circle.

Mystery of the Tav (#22):

The Tet contains hidden within itself the form of the final and twenty-second letter of the Hebrew alphabet the Tav. The Tav is a Torah pictograph that is formed in the configuration of a standing or resting (x) cross . The Hebrew Sign of the Tav represents the *union of two parties; principally the union of God with redeemed humankind. The relational union of the Hebrew Sign of the Tav conveys the meaning of covenant, redemption, and ownership.

*The symbol of the supernatural union between God and man is represented in the two intersecting lines (x).

Mystery of the Chet (#8):

The ninth numerical symbol of the Tet (number Nine) chronologically issues out of the eighth numerical symbol of the Chet. The form of the Chet, the eighth pictograph (letter picture) of the ancient Hebrew alphabet, is the symbol for the number Eight. This ancient symbol is configured in the form of a Ladder.

The number Eight in Hebrew is the number of new beginnings and eternity; the time beyond the (seven) completion of time. The ultimate new beginning occurs when the Spirit of the Holy One—God’s DNA (זרע אלהים), His ladder, as in a Staircase—is placed (implanted) within our souls.

The Gift of the life of the Spirit is God’s gift of eternal life.

The permanent placement of the indwelling presence of the Spirit of the Holy One, His Seed, Zera Elohim (זרע אלהים), within the hidden parts of our souls is a work of Divine conception. This work of spiritual rebirth occurs when we receive the gift of the indwelling presence of the Spirit of the Holy One into our souls and spirits. This gift of God is our guarantee that we have received the gift of eternal life.

The Divine Narrative:

The purpose of the Divine DNA of the Groom (Chet) becoming one with the DNA of the bride (Chet) is realized when the union of the two is placed in the womb of the Tet. What has resulted from this union is the presence of the spiritual life of God dwelling first within the physical body of the Messiah and his mother the Jewess Miryam bat David, then within the believing community of Israel, and thereafter, within all of the believing gentiles who have come to true faith in the Holy One who is the glory of Israel and a light to the gentiles.

This process of conception and birth is depicted in Torah as a Festival of Lights.

The numerous spiritual meanings that are associated with the Divinely appointed conception to birth narrative are celebrated in the observance of the Festivals of Chanukkah and Sukkot. These two Festivals of Light chronologically bear witness to the exact times of the Messiah’s conception (winter) and birth (fall).

Our redemption was delivered to us when the Seed of God became the Seed of the woman. This union occurred when by the power of the Holy Spirit the inner, concealed eternal life of God was placed into the womb of the Jewess Miryam; so that the conception of the Messiah might be fulfilled.The conception, birth, and  adult rabbinical ministry of the Messiah was a direct fulfillment of the promise God made to Adam and his wife in the Torah (cf. Genesis 3:15 and 22:17-18):

“And I will put enmity
Between you and the woman,
And between your seed and her seed;
He shall crush you on the head,
And you shall bruise him on the heel.”

“Indeed I will greatly bless you,
And I will greatly multiply your seed as the stars of the heavens
And as the sand which is on the seashore;
And your seed shall possess the gate of their enemies.
In your seed all the nations of the earth shall be blessed,
Because you have obeyed My Voice.”

The Conception of the Redeemer:

The momentous conception of the Messiah of God occurred in the ninth month of Kislev on the 25th day—on the first day of Chanukkah)—with the birth of the Messiah occurring *285 days later on Tishri 15; the first day of Sukkot.

*Forty weeks and five days.

This Divinely appointed testimony of the conception of God’s one true “Light of the World,” requires us to accept M’shico (His Messiah) as the sole means for our redemption, the removal of our sins, and of our receiving the gift of eternal life.

The Holy Spirit, who is also the Spirit of all grace and truth, is the One who permanently Indwells our spirits, souls, minds, and bodies after we respond to His call to put our faith in His—God’s Messiah.

Mystery of the Yud (#10):

The Yud is the Tenth letter of the twenty-two letter Hebrew alphabet. Divine conception is the power of our Father in heaven to insert His eternal spiritual life into our temporal physical being. This Divine Act (Yud) first occurred when God breathed His life into the soul of the first Adam and transformed him into something that he was not before—a living soul.

Tragically, shorty after Adam became a living soul he sinned and his eternal life—the indwelling presence of the Spirit of the Holy One—was temporarily lost within him. Thereafter, in the fullness of time, the Divine Presence was restored to us when God our Father placed His eternal life into the body of the womb of the Jewess Miryam; who received the promised Seed of God (Genesis 3:15).

Mystery of the Last Adam:

וכן כתוב על אדם הריאשון: “ויהי האדם לנפש חיה,” אבל אדם האחרון – לרוח מחיה. לא הרוחני הוא הריאשון, אלא הנפשי, ואחרי כן הרוחני. האדם הראשון הוא עפר מין האדמה; האדם השני מין השמים הוא. פ

It is also written about the first Adam: “And man became a living soul,” but the last (final) Adam—a living spirit. The spiritual is not the first, but the non-spiritual, and then the spiritual. The first Adam is of the earth, made of dust; The *Last (final) Adam is the (spiritual) from heaven.

*New creation: Messiah is the new sinless Adam who is Indwelt forever with the life-giving Spirit of God.

Messiah is the secret (sod, sodot) of the kingdom of heaven that is attested to by the Tenth letter of the ancient Hebrew letter, the Yud. The Yud is a picture of an extended arm and hand. It reveals the “work” of Divine Life, the Presence of the Spirit that in the mystery of the Divine conception is the Seed of the Father in the Chet; the Divine Ladder; God’s DNA.

This presence of the most Holy One that indwelt the womb of the Jewess Miryam is represented in the word picture of the numerical symbol of the Tet—the Divine Life being represented by the Sign of the Tav; depicted in the configuration as an intersected  union, meeting place, between God and humankind.

The goodly form of Rebecca:

Of the eight synonyms for “beauty” in Hebrew, tov–“good”–refers to the most inner, inverted, and modest state of beauty. This level of beauty is prophetically personified in the Torah by the personality and form of Rebecca who is described as “very beautiful [goodly] in appearance.”

In the Torah Isaac is a type of the Messiah and Rebecca is a type of the followers of Messiah.

These persons are a body of Yehudim and converted God fearers (gentiles) who love God and are destined to assist our Messiah in the time to come; who are Messiah’s emissaries and fellow servants of God our Father in the future messianic era. This special body of persons who are followers of the Messiah are referred to as being the Bride of Messiah.

The Tzaddik and his tzaddikim:

At the beginning of creation the appearance of light is termed “good” in the eyes of God: “And God saw the light that it was good.”

This is interpreted to mean good to be hidden for the tzaddikim righteous ones in the time to come.

So it is believed: And where did God hide His Light? He hid His light in the Torah. And in whom does all of the Living Torah, all of the Spirit of God dwell? In HaDavar, the Word, therefore God our Father hid all of His light in the Messiah who is our Tzaddik—Righteous One. For he alone from his conception and throughout all his mortal life perfectly fulfilled all of the Torah of God, and in so doing it is written:

“He is (both) the glory of Israel and a light to the Gentiles.”

Messiah is the Living Word of our Father and our God whose light and life is the fulfillment of all of the righteous aspirations of every soul of Israel and of every believing gentile who puts his or her trust in the living Word of God.

Through exercising faith in Messiah every believing soul possesses the power to become a tzaddik for it is said, “and your people are all tzaddikim.” The reality of this empowerment is connected to the goodly light that is testified to in the written Torah and that is present in the Living Torah of the Spirit of the Messiah. Therefore, we believe that through the redemption of Messiah and the indwelling regenerating life of the Spirit we can be:

Born out of this fallen creation into the perfect New Creation of God.

The Messiah is the pre-existent Word of God who alone was born out of eternity into creation; so that we might one day with him be born out of this creation into eternity. It is for this purpose that Messiah came into the world; so that we might one day exodus out of this fallen creation – in a new greater exodus – to be led by the Spirit into the permanent promised land of the new heavens and new earth that is prepared for those who love God.

The Strong Sign of the Alef-Tav:

In the first verse of the Torah – “In the beginning the Almighty created the heavens and the earth” – the creation of “the heavens and the earth” is twice credited to God by the (unspoken) direct object marker of the Alef-Tav.

.והוא קודם לכל והכל קים בו

And he is before everything and everything is held together (exists) in him.

Just as the alef – the first letter of the Hebrew alphabet that symbolizes Strength – possesses the power to join the firmament of the higher and lower waters together, so does the Strong Sign of the Tav that is hidden within the Tet possess the power to unite the upper and lower worlds, “heavens and earth.” The Strong Sign of the Alef-Tav is a reminder to us that everything that exists is the property of the Creator. Therefore, we are all accountable to the Holy One for everything we think and everything we do; as we exist in His “heavens and earth.” For it is rightfully said that the heavens and the earth are His and “all that dwells therein.””

In the world but not of it!

.המ כי אינם מן העולם, כשם שאני אינני מן העולם

  They are not of the world, just as I am not of the world.

Some of the Hebrew sages teach that in the service of the soul, this power is manifest in man when he assumes the state of being “in the world yet out of the world” (simultaneously). To be “in the world” means to be fully conscious of worldly temporal reality in order to rectify it. To be “out of the world” means to be fully aware that in truth there exists no eternal reality other than the reality of the God of the Beginning. The balance is attained by our temporal existence being securely grounded in the invisible, ineffable, eternal unchanging presence of God that is only visibly revealed to us in the Messiah.

Essential reality, therefore, exists only when our subconscious, conscious, and behavioral being exists in harmony with God’s invisible thoughts (cognition), feelings (affect) and will (volition) that are only solely revealed to us in His chosen one, the Messiah. The Messiah who is our one true permanent Tzaddik taught us this when He said we are to be “in the world but not of it!“

Deliverer Moses is a type of the Redeemer Messiah:

וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתֹו כִּי־טֹוב הוּא וַֽתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִֽים׃

The woman conceived and bore a son; and when she saw that he was beautiful, literally good, tov-טֹוב, she hid him for three months.

Another connection between light and good is found in the narrative of the birth of Moses.

“And she Yocheved, Mosheh’s’ mother saw him that he was good.” This is a testimony to the conception and birth of Messiah. At the birth of Messiah a great light filled the heavens. This sign in the heavens testifies to the absolute Divine Good that was directly entrusted to the Holy Spirit, soul, mind, and body of the Messiah whose life mission–like that of Moses–was to fulfill the promise of the heavenly Father for the redemption of our souls and for us to be reconciled to God; so that we might be fully restored to God’s original plan for us.

Therefore, the full teaching of the Tet is that through the humble service and sacrifice of the Messiah, our Tzaddik, the whole of temporal and eternal reality has been filled with God’s Infinite goodness and beauty; bringing harmony and peace to the Kallat Mashiach, the Bride of Messiah; to those of us who are the first fruits of God’s redeemed humanity—His new creation.

Messiah in Chanukkah Chapter 12 >>