1. The promise of HaBrit HaChadashah (הבטחת הברית החדשה)
   
2. There exists a rearward and forward view of the Father of Eternity
3. The Revelation of the Face of the Almighty One
4. The Tzaddik who is blameless under the Law
5. The Messiah ben Yosef
   
6. The Unfailing Heart of the Spirit of the Holy One
7. The Old-fallen-creation Order is Passing Away…
8. Creation is a manifestation of the Creator’s Infinite Perfection and Kindness…
9. The Holy One will not lie for us…
10. The Eternal One is Savior
11. He provides us with an Eternally Secure-attached Relationship
12. May the ‘Face’ of the heavenly Father shine brightly upon you…

The promise of HaBrit HaChadashah (הבטחת הברית החדשה):

The New Covenant of Chesed (Loving-kindness) and Chanan (Grace) is mediated by the Moses to come, the Messiah, and is administered through the Spirit of Grace. In contrast to the New Covenant the old the Covenant is mediated by angels.

The first covenant is becoming obsolete by the Messiah “fulfilling” all of its righteous requirements. No other person has perfectly obeyed all the Torah of God Only the Messiah has lived perfectly under the Law.

By Adonai recognizing that His Messiah has fulfilled all of the righteous requirements of His Torah, He has given him authority to put into effect His second covenant—- the Covenant of Grace. This Brit Chadashah (New Covenant) credits to us the righteousness of the Messiah of God—-who is our Redeemer and Savior.

Just as our sin can be transferred to our Strong One, the Messiah of God (our Korban Pesach), so it is allowed—according to the will of Adonai our Father—for the righteousness of the Tzaddik (צדיק-Righteous One) to be credited to us (1, 2, 3, 4, 5, 6, 7). For it is written (“וְהֶאֱמִן אַבְרָהָם בַּה’ וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה“):

“Abraham believed Adonai and it was credited unto him righteousness“

Messiah’s sacrifice for sin and Adonai’s crediting of His righteousness to us fulfills all of the just requirements of the first covenant (the Law of Moses). Through the redemption of Messiah all of our sins are perfectly cleansed (past, present, and future). Through the crediting of Messiah’s righteousness to us we become worthy to receive the gift of the Indwelling Presence of the Spirit of Holiness.

By our receiving the gift of the Indwelling Presence of the Spirit of God we are assured of our perfection on the day of our resurrection. What we learn from the Thirteen Attributes of the Holy One (cf. prior chapter) is that there is hope for our people (Israel). Through our exercising faith in the Messiah of God, our Righteous One, we receive assurance of our (Israel’s) salvation. For it is written (אֶת זֶה אֲשֶׁר לֹא יָדַע חַטָּאת עָשָׂה לְחַטָּאת בַּעֲדֵנוּ, כְּדֵי שֶׁאָנוּ נִלְבַּשׁ אֶת הַצְּדָקָה שֶׁל אֱלֹהִים בּוֹ):

“He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.”

There exists a rearward and forward view of the Father of Eternity:

There exists, therefore, a rearward and forward view of Avi’ad (אביעד-the Father of Eternity). The back-side revelation of Elohim Avinu (אלהים אבינו) is the revelation He has given us through Moses and the prophets. In contrast, the Face-to-face revelation of our Father of Mercies is the revelation He has given us through M’shicho (His Mesiah).

Moses’ rearward view of Adonai was indicative of his place in Israel’s prophetic history. Moses was allowed only to see the glory of the giving of the Law and not its fulfillment. Moses was allowed only to see the back-side of the glory of Avi HaKavod (אבי הכבוד-the Father of Glory), lest he die.

The Revelation of the Face of the Almighty One:

During the time of Moses and the prophets the “Face” of the Almighty One had not yet been revealed. The Face of the Father of Glory was not revealed until the appearance of the Messiah. Only the Righteous One (צַדִּיק) of us all has fulfilled all of the righteous requirements of the Law.

Moses gave us the Law but he could not obey it; so the glory of the Presence of Adonai that was upon his face faded away.

Moses disobeyed the Holy One. However, the Deliverer (גּוֹאֵל-Redeemer) whom Moses (and the prophets) promised would one day deliver (save) Israel, he alone fulfilled all of the righteous requirements that God gave to us through His servant Moses.The good news is:

אם מה שבטל לבש כבוד, הבלתי חולף נכבד על אחת כמה וכמה!  פ

If what comes to nothing (שבטל; by fading away-החולף) was with glory [the glory of Moses receiving the Written Torah], so how much *more is the glory of that which is incapable of passing away! [the all-surpassing glory (הכבוד הנעלה יותר) of receiving Living Torah]

*The Messiah gave us the Torah of the Spirit to be written on our hearts: so that the glory of His Presence shall never fade away!

We see the greater glory of our Father in heaven (Torah of the Spirit) in the face of Ha-Mashiach. This greater glory shall never fade away because the Messiah never disobeyed the Holy One. Unlike all others, including Moses—the Messiah of God has never sinned! Therefore, the eternal light of the Presence of the Holy One shall never will fade away in the Face of the Messiah of God as it did in the face of God’s servant—Moses.

The Tzaddik who is blameless under the Law:

The Messiah of God is the only person who is completely blameless under the Law of God. He is without sin. He is the Faithful Witness (העד הנאמנ-Ha’ed HaNe’eman) of God, who is the Father of (all) Glory.

The glorious “Face” of our Father in heaven is only fullly revealed through His Messiah who has perfectly heard, understood, and obeyed (fulfilled) all of His Torah. The obedient one is the only one who our Father in heaven has assigned to be the Ruler (מושל-Moshel) over all of His Household. This is why among all humankind it is only the Messiah who is referred to as being Adon HaKavod (אדון הכבוד-the Lord of Glory). Only in the life of the Suffering Messiah is our (Israel’s) redemption secured.

Therefore, the many virtues of Messiah’s life are the perfect redemptive means by which the immeasurable power of Adonai’s Thirteen Attributes are manifested “with,” “in,” “upon,” and “through” our lives.

The Messiah ben Yosef:

Our Tzaddik the Messiah is the chosen sacrificial Lamb of the heavenly Father. The Suffering Messiah (ben Yosef) is the one who has already conquered our twin enemies of sin and death through his atoning death and life-giving resurrection. After his resurrection (like the prophets Enoch-חֲנוֹךְ and Elijah-אֵלִיָּה) the Messiah ascended alive into heaven where he now sits at the right hand of the Majesty of Adonai.

The Messiah is presently our melitz (מליץ-advocate, defense lawyer) before Avinu Shebashamayim (לנו מליץ לפני האב-i.e. we have an advocate before the Father). Almost two thousand years ago the fire of heaven came down from heaven to Israel, the Presence of Adonai returned to Israel:

This was the most holy observance of Shavuot in Israel ever.

On this day the gift of the Father, the Holy Spirit, was given to a remnant of Israel. The Holy Spirit is the gift of the leb basar (לב בשר-heart of flesh) that replaces the leb ha’eben (לב האבן-the heart of stone) that we possessed prior to the death, resurrection, and ascension of Messiah (cf. “Messiah in Shavuot“).

The Unfailing Heart of the Spirit of the Holy One:

It is the Unfailing Heart of the Holy Spirit Himself that the prophet Ezekiel promised would replace our heart of stone. The gift of the Father is the gift of His own Spirit permanently indwelling our spirits. This is the gift of Living Torah that our holy prophets promised would be the cause of our (Israel) inheriting the gift of eternal life.

The Presence of the Holy One ruling from the throne room of our hearts is Living Torah.

The Holy Spirit is the all-powerful means by which we shall be raised up as perfected holy ones (הקדושים-the kedoshim) on the day of resurrection. Now that our nation of Israel has been reestablished we know from the Jewish scriptures that the Messiah must soon gloriously return to earth from heaven, escorted by his resurrected (glorified) holy ones and his holy angels.

However, this time the Messiah will not reappear as the Suffering Messiah ben Yosef. In this his second appearance our Righteous One will appear as the Conquering Messiah ben David. This twin testimony of both the Suffering and Conquering Messiah reveals to us the full revelation of the Face of the Father of Glory.

The Messiah alone is the exact, perfect, radiant image of the Father.

In truth, if we have seen the visible face of the Messiah we have truly seen the exact image (צלם אלוהים-Tselem Elohim) of the invisible Face of Avinu Shebashamayim. The comprehensive testimony of the Messiah of God is the forward view of the Most High. A proper response to this forward view of the Holy One requires that we become followers of the teachings and works of the heavenly Rabbi, our Rabbi Yeshua, who is the true Messiah of Israel and the Tzaddik of all the nations, peoples, and families of the entire world.

The Old-fallen-creation Order is Passing Away…

The Covenant of the Law (like the fading glory of Moses’ Face) possesses a glory that is “fading away.” In contrast, the New Covenant of Adonai’s chesed and chen is forever unfading in its glory. The glory of the Brit HaChadashah (Living Torah) will never fade away. The only permanent forensic role of the Law in our lives is to convince us that apart from Adonai’s gracious work of redemption on our behalf, there is no atonement and forgiveness of sin.

ואם שרות של משטר המות, החקוק אותיות באבן, נמלא כבוד עד כדי כך שבני ישראל לא יכלו להביט אל פני משה בגלל זיו פניו החולף, האם שרות של משטר הרוח לא ימלא כבוד על אחת כמה וכמה? הרי אם שרות ההרשעה לובש כבוד, כל שכן מרבה להתעלות בכבוד שרות ההצדקה! הן אפלו מה שלבש כבוד, כבודו היה לאין בגלל הכבוד הנעלה יותר. ואם מה שבטל לבש כבוד, הבלתי חולף נכבד על אחת כמה וכמה!  פ

But if the ministry of death, engraved with letters in stone, was so glorious (revered) that the Israelites could not look intently at Moshe’s face because of the glory of his face, fading as it was, would the ministry of the Spirit fail to be even more with glory? For if the ministry of condemnation (accusation) has glory, much more does the ministry of righteousness (justification) abound in (greater) glory. For what had glory has less glory than the glory that surpasses it. For if that which fades away was with glory [ministry of accusation, condemnation], much more is the glory of that which remains! [the ministry of justification that comes to us by our faith in the chesed of Adonai!]

The Shaliach Shaul ben Yehonatan ben Benyamin (Paul) calls this necessary ministry of the law a “ministry of death.” This is so because the Law by itself cannot save anyone. However, its message that we are all sinners (lawless ones) deserving of death and sorely in need of a savior can and should be life-saving. Therefore it is a true saying (התורה קדושה, צודקת וטוב):

The Law is perfectly good but we are not. For we have all broken the law and as such we are all sinners in need of Hamoshia’ (the Savior). 

We know this statement to be true because the prophets have proclaimed to us that “all have sinned and come short of the glory of the Holy One;” and “our righteousness is as a defiled rag” (1, 2, 3)

Among all of humankind only our Messiah is without sin. Only the perfect lamb of Adonai our Father is without spot, wrinkle, or blemish. This means the whole purpose of the Torah of Moses is to teach us that we are all sinners in need of the Savior (המושיע-Hamoshia’), the Korban Pesach (קרבן פסח); the one who gave up His life as a sacrifice (כופר-ransom) for our souls. Therefore, the unfading glory of the New Covenant (הברית החדשה-HaBrit HaChadashah) of the Messiah far surpasses that of the fading glory of the Torah of Moses (cf. Jeremiah 31:31):

הִנֵּה יָמִים בָּאִים נְאֻם־ה’ וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָֽׁה׃

“Behold, days are coming,” declares Adonai, “when I will make a New Covenant (בְּרִית חֲדָשָֽׁה) with the House of Israel and with the House of Judah.”

In the revelation of the Thirteen Attributes of God there are two successive mentions of His personal (relational) Name. The presentation of the personal name of YHWH-YHWH attached to His descriptive title as the EL (The All-Mighty One) reveals to us many things.

Revelation #1.  First the double declaration of God’s personal name quite emphatically tells us that it is of the highest importance to Him that we hear, understand, obey and know (experience personally) the specific personal meanings and relational requirements that are revealed in His revelation of His Thirteen Attributes.

Creation is a manifestation of the Creator’s Infinite Perfection and Kindness…

As stated previously, the first mention of God who is our Father reveals that all of creation is a manifestation of His infinite moral perfection, mercy and kindness. This first reference to our Father Adonai’s personal Name refers to the perfect moral order that existed in creation before the existence of sin. In this first administration of the perfect moral order of the Holy One there was no need for sacrifice or the Law for sin did not exist.

It is this former estate of perfect obedience that we must return to.

Revelation #2. This means that it is absolutely not the will of our Father that we remain in our present state of sinfulness. Only in this present unwanted state of sinfulness are sacrifices, laws and rules required. Where there is no sin, however, there are no laws to break or sacrifices to be made. Where there is no sin there is only God and His people abiding in a perpetual state of perfect love. Therefore it must be said: The Torah of Moses is only the beginning of the journey. We are not finished.

The Torah is only a means to a perfect end of the love that fulfills the law and we are not there yet.

The testimony of Moses is the testimony of the Yadid the (Beloved One, our Friend), the Messiah Yeshua. he is the Faithful and True Friend the Righteous Father has always desired us to be. Our destiny is not to be perpetual lawbreakers observing laws and creating more and more rules but perpetual obedient ones. It is our destiny to live as friends with God and each other. For the Messiah has declared to us:

לא אוסיף לקרא לכם עבדים, כי העבד אינו יודע את אשר יעשה אדוניו. קראתי לכם ‘ידידים’, מפני שהודעתי לכם את כל אשר שמעתי מאת אבי.  פ

I will not call you slaves anymore, for the servant does not know what his Master will do. I call you friends because I informed you of everything I heard from My Father.

Our destiny is to one day become like the Beloved One, the Messiah—-our Friend. He is the human instrument the Holy One is using to return us to our former sinless estate. The Torah of Moses and the besorah (בְּשׂוֹרָה-good news) of the Endowment of the Grace of Adonai (יוֹחָנָן בֵּן זַבְדִּי) combine together to form a single road-map that will exodus us out of our present condition of sin and return us to our former estate of sinless perfection.

Our Righteous Father in heaven does not delight in endless sacrifices for sin but in the perfect obedience of His children.

Therefore, it is the most fervent desire of our Father in heaven that all of His children one day be “returned” to Him in a state of sinless perfection. In this return (עֲלִיָּה-aliyah, ascent) to perfection we will live forever in a new heaven and a new earth where the taint of sin will never be remembered or brought back into existence ever again.

In this eternal-sinless state no one will ever be ‘lawless’ again. Therefore, the need for the Law and its sacrifices for sin will cease (אַךְ בְּבוֹא הַמֻּשְׁלָם יְבֻטַּל הַחֶלְקִי). In this way the Covenant of the Law will become obsolete. 

The Law will not cease to be because it  is a failure but because it shall be a success!

The Law of Moses shall completely fulfill all of its original intended purpose. However, the Covenant of the Graciousness (החסד-the loving-kindness) of God will continue on forever and ever.

Revelation #3,  Our Father Adonai has continued up to the present day, therefore, to remain faithful to us even after we have been unfaithful to Him. In other words: God our Father wills to be faithful and gracious to us (Israel) even when we are not gracious and faithful to Him.

The covenant of the LORD is irrevocable. He is faithful to uphold all of His promises. He is faithful to love you like His son or His daughter. Even when you ignore Him and do not love Him back He remains faithful to you. This is so because Abba Avinu (God our Father) cannot deny Himself. We are His family, His body. He is our God. Once you are convinced that Abba Avinu loves you no matter what – then you will receive His love in full. Once you experience the love of God to the full you won’t be able to stop loving Him back; and you won’t be able to stop loving others as well.

Therefore, it is revealed to us in the Torah that out of the treasure of the Holy One’s great mercy He has given us the good gift of Teshuvah—the will to turn back to Him in repentance—that we might receive from Him forgiveness and receive the gift of the Indwelling Presence of His Spirit. This great gift of His Indwelling Presence is given to us so that we might know (experience) forever His amazing love for each and every one of us.

אין ה’ מאחר בדבר אשר הבטיח, כמו שיש החושבים זאת לאחור, אלא שהוא מאריך אפו לנו; אין הוא רוצה שיאבד איש, אלא שהכל יבואו לידי תשובה. פ

HaShem (the LORD) is *not slow regarding what He has promised [to Israel], as some think He is falling behind [in keeping His promises]; rather, He is patient toward you, not wishing for any to perish but *so that all may come to repentance.

*This means the delay (1, 2) in God fulfilling all that He promised is to give us (Israel) more time to come to repentance (תשובה-Teshuvah) before He must administer His judgment upon all the nations, peoples, and families of the earth.

Consequently, it is absolutely necessary that we humbly accept the gracious provision of our heavenly Father’s sacrifice (through Messiah) for our iniquities, transgressions, and sins; otherwise, without the sincere exercise of Teshuvah and faith in the besorah of the loving-kindness and graciousness of our Father God we will remain in a state of continual estrangement and alienation from Him.

Therefore, in holy love our Righteous Father in heaven emphatically warns us that unless we affirmatively practice Teshuvah and in humility confess to Him our personal need for forgiveness, He will by no means cancel (blot out) our lawless acts and release us from the consequence of His terrible judgment; a judgment that He never wanted for us. For it has always been the will of Avinu Shebashamayim that none of us should perish. For it is written:

אין ה’ מאחר בדבר אשר הבטיח, כמו שיש החושבים זאת לאחור, אלא שהוא מאריך אפו לנו; אין הוא רוצה שיאבד איש, אלא שהכל יבואו לידי תשובה.פ

HaShem is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

Revelation #4.  In summary: It is God’s will that we never be separated from Him. He desires all to come to the knowledge of the truth. Therefore, Abba Avinu (Abba our Father) greatly desires that all of His children who are called according to His Name enter into the Presence of His abundant Joy forever.

God’s will is that none of us should perish.

All that we need to do is do Teshuvah, drink of the cleansing water of His forgiveness (1, 2, 3), and in so doing agree to abide forever in His perfect (complete) state of love (הָאַהֲבָה הַשְּׁלֵמָה) that He has already prepared for us. Otherwise, if we reject our own Messiah there is no hope for us. For by rejecting the redemption of Messiah we are rejecting the salvation of Avinu Shebashamayim (our Father in heaven).

The Holy One will not lie for us…

אתם כלכם בני האור ובני היום. לא בני הלילה אנחנו ולא בני החשך.פ

You are all sons of light and sons of the day. We are not the children of the night, nor the sons of darkness.

Revelation #5.  Put another way, the Holy One will not “lie” for us. Even though He immeasurably loves all of humanity our Righteous Father will not bear false witness to deliver us from our sin. The Holy One will not declare us justified by our works when we are in fact not justified by our works. Avi Ha’Orot (אבי האורות-the Father of Lights) will not declare us His righteous children of the day (בְּנֵי הָאוֹר וּבְנֵי הַיּוֹם), and children of the Light (בְנֵי הָאוֹר) when, in fact, we are living as if God is not the One who credits righteousness to us by “faith” (אֱמוּנָה-emunah).

Revelation #6.  In truth we must completely agree with the heavenly Father. We are all lawbreakers (sinners) in need of a Savior. Therefore, we must do Teshuvah and give the Holy One glory. In truth we must negatively confess that we have all sinned and come short of His glory. We must profess that we are guilty of breaking His laws. We must confess we are all deserving of His judgment.

However, negative confession is not enough!

Revelation #7.  We must also confess positively that our Father in heaven is the Gracious One and the Most Merciful One! We must positively confess Adonai is our Mighty One who possesses ample power to save us from sin unto righteousness by His own Strong Right Hand and Arm. Thereafter He shall exodus us into His new heaven and new earth. We must affirm that the Most Merciful One has provided us a righteous, unblemished sacrifice of His own making for our redemption. This we are required to do so that we might be forgiven of our sin and restored to a right relationship with Him.

The Righteous Father will never lie for us. He will never say that the inherent righteousness of any of us (other than the Messiah) is ever going to be sufficient to warrant a finding by Him of guiltlessness (self-justification by the law). His love cannot cancel out His justice. As Rabbi Yosef Hertz (יוסף הרץ) rightfully says (The Pentateuch and Haftorahs Hebrew Text, 1937, p. 365):

“His goodness cannot destroy His justice.”

The fact is our self-reliance will never lead to a right standing with our heavenly Father. We are testifying to the glory of our ‘own’ name when we lie and positively declare ourselves righteous before the Esh Okhlah (אש אוכלה-Consuming Fire).

In great contrast to this testifying to the glory of our own name—we are testifying (1, 2, 3, 4, 5, 6, 7) to the Glory of the Most High and His Divine Name. This we do when we speak truth (agree with the Righteous Father) that we are delivered from sin and made righteous solely by His works alone.

הן בחסד נושעתם על-ידי האמונה; וזאת לא מידכם, כי אם מתנת אלהים היא.  פ

By  loving-kindness (בחסד-in grace) you are saved by faith (נושעתם על-ידי האמונה); This is not from you, but rather it is the gift of God (מתנת אלהים).

Revelation #8.  In summary: the just must live (completely) by faith in Adonai alone; and not by any faith in ourselves. The Spirit of Grace (רוּחַ הָחֵן) and the Spirit of Truth (רוּחַ הָאֱמֶת) clearly has declared to us that there exists no righteous means for our justification other than a relationship of complete dependence upon Him. All else is self-idolatry.

The Eternal One is Savior:

Rabbi Yeshua is the Messiah, the Anointed One. His name is a compound word that means, “Salvation of Adonai” (ישוע-Yeshua:ה’  ישועה של-Adonai‘s salvation). The personal name of the Messiah does not mean, “Self is Savior.” Avinu Shebashamayim has declared M’shicho (משיחו-His Messiah) Yeshua to be the only source, means, and agent of His salvation. He is the Messiah ben Yosef, the Suffering Servant, the Deliverer promised by Moses and the prophets who came to be born (תשרי 15-on the first day of Sukkot) in Bethlehem (בית־לחם-the House of Bread), Israel (the Rule of God), in the city of King David.

The last time the Kingdom of Heaven (of Adonai) ruled over the entire earth was in the Garden of Eden, before Adam sinned. The final time the Kingdom of heaven will rule over the entire earth is when the second and Last Adam (אדם האחרון-Adam Ha’acharon) appears to us a second time.

אבל אתם עם נבחר, ממלכת כהנים וגוי קדוש, עם סגלה, למען תספרו תהלותיו של הקורא אתכם מחשך אל אורו הנפלא; אתם אשר לפנים לא עם הייתם, אך כעת עם אלהים אתם; אשר לפנים לא רחמו, אך כעת מרחמים. היטיבו את דרכיכם בגוים, כדי שיתבוננו במעשיכם הטובים ויהללו את אלהים ביום.    פ

But you are a Chosen People (עם סגלה), a kingdom of priests and a holy nation (גוי קדוש), so that you may tell of the revelation of Him who has called you out of darkness into His glorious light; For formerly you were not with Him [לֹ֣א עַמִּ֑י] but now you are with God [עמי־אתה]; you had not received mercy [לֹ֣א רֻחָ֑מָה], but now you have received mercy [רחמתי]. Make your ways good with the Gentiles, so that  they may observe your good deeds and give glory to God.

וזרעתיה לי בארץ ורחמתי את־לא רחמה ואמרתי ללא־עמי עמי־אתה והוא יאמר אלהי׃ פ

וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִֽחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹֽא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָֽי׃ פ

And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, You are my people; and they shall say, “You are my God.”

In the yet future (soon) day of the glorious appearance of the Messiah ben David (המשיח בן דוד) in the heavens, the people of restored Israel will enjoy the time of the complete fulfillment of all the promises; the abundant promises the LORD our God (ה’ אלהינו) made so long ago to our fathers and our prophets. At that (near) future time the nation and people of Israel (עם ישראל) will become the royal and priestly nation of the world. As our father Abraham was promised in the messianic age—at that time (the return of our Messiah)—not only all Israel but also all of the nations, peoples, and families of the world will be greatly blessed.

He provides us with an Eternally Secure-attached Relationship:

The Holy One’s preferred alternative to our prideful self-justification and the perpetual guilt that goes with it, is for us to humbly form, solely by the loving-kindness and graciousness of our Merciful Father, an eternally securely attached relationship with the heavenly Father. Due to the generous, gracious provision of Abba our Father (אבא אבינו) we are now able to receive through the redemption of Messiah and the Indwelling Presence of the Spirit of Holiness continuous protection from the evil one.

May the ‘Face’ of the heavenly Father shine brightly upon you…

Therefore, in holy love, Abba our Father leads us to this final point: at the beginning of our lives one of the most thrilling, joyful, and playful moments we will ever experience is when we are greeted with the warm, loving, caring parental smile of our mother. On these the most joyous occasions of our lives we are overwhelmed by feelings of extreme joy. This exchange of joy between parent and infant reminds us of the joyful music that El-Shaddai (אל-שדי) sings over His children (Zephaniah 3:17):

ה’ אלהיך בקרבך גיבור יושיע ישיש עליך בשמחה יחריש באהבתו יגיל עליך ברנה׃

ה’ אֱלֹהַ֛יִךְ בְּקִרְבֵּ֖ך גִּבֹּ֣ור יֹושִׁ֑יעַ יָשִׂ֨ישׂ עָלַ֜יִךְ בְּשִׂמְחָ֗ה יַחֲרִישׁ֙ בְּאַ֣הֲבָתֹ֔ו יָגִ֥יל עָלַ֖יִךְ בְּרִנָּֽה׃

Adonai Elohekha is in your midst,
A warrior (גבור) who saves.
He will exult over you with joy (שמחה),
He will quiet you in His love (אהבתו),
He will rejoice (גִיל) over you with (singing) shouts of joy (רנה).”

This love of Abba Avinu that is continuously expressed toward us ensures that one day, we pray soon, we will be transformed into His likeness. Then like the joyful infant when we clearly can see His Face of Joy we might then automatically reflect back to Him—-the most beautiful smile of our life.

With this vision of the Face of Avinu Shebashamayim brightly shining upon us and our faces reflecting the fullness of His Joy it seems appropriate to close this chapter with the blessing of Aaron (אהרון-Light-bringer). This gracious priestly blessing clearly reveals to us that our heavenly Father’s Face (the Face of Avi-Kavod) always and forever smiles upon us brighter than the brightness of the sun. Therefore, in Numbers 6:24-26, on behalf of God our Father does the high priest sing this blessing over us:

יברכך ה’ וישמרך׃ יאר ה’ ׀ פניו אליך ויחנך׃ ישא ה’ ׀ פניו אליך וישם לך שלום׃

יְבָרֶכְךָ֥ ה’ וְיִשְׁמְרֶֽךָ׃ יָאֵ֨ר ה’ ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ יִשָּׂ֨א ה’ ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֹֽום׃

“May HaShem bless you (barak-בָּרַךְ), and keep you (shamar-שָׁמַר), place a hedge around you, and protect you!”

“May HaShem (lift you up and) make His Face shine (ore-אוֹר, Hiphil, imperfect tense) continuously (upon you) like the brightness of the sun on you. And be gracious (chanan-חָנַן), kind, generous, and merciful to you!”

“May HaShem lift up His countenance (panayim-פָּנִים), Face, Presence, sight on you. And give (suwn-שׂוּם) assign, bring about, charge, set, establish you [in] health, security, tranquility, welfare, comfort and peace (shalom-שָׁלוֹם)!” Amen, amen.

Therefore, we learn from the prophet Zephaniah (3:17 צפניה) that the source of this beautiful blessing is Avinu Shebashamayim (our heavenly Father). It is not the blessing of the high priest that we receive here. The high priest (Aaron) is imparting to us the blessing of Abba Avinu. God our Father has our name written on the palms of His Hands. First He stoops down beneath us (His children) and then He lifts us up. He lifts us up so that our face will directly face His smiling Face that shines brighter in its glory than the sun. Then He manifests His glorious Name upon us. He is directly imparting to us His own loving Presence, character, and virtue. This Abba Avinu does by singing over us His own personal blessing. Therefore, it is written:

ה’ אלהיך בקרבך גיבור יושיע ישיש עליך בשמחה יחריש באהבתו יגיל עליך ברנה׃

ה’ אֱלֹהַ֛יִךְ בְּקִרְבֵּ֖ך גִּבֹּ֣ור יֹושִׁ֑יעַ יָשִׂ֨ישׂ עָלַ֜יִךְ בְּשִׂמְחָ֗ה יַחֲרִישׁ֙ בְּאַ֣הֲבָתֹ֔ו יָגִ֥יל עָלַ֖יִךְ בְּרִנָּֽה׃

“The LORD your God is Present with you as a mighty Savior. In love He will rejoice over you with singing.”

Messiah in Rosh Hashanah & Yom Teruah Chapter 4 >>