1. Proceedings of the Heavenly Court
2. Yamim Noraim
3. The Message of Deliverance from Judgment
4. Halakha (by the Spirit) and Derekh HaYashar (דרך הישר)
5. Ahavah HaRishonah (the First Love)
6. The Royal Decree
7. A dead faith only cleans the outside of the Cup
8. Only The Way of Messiah can clean the inside of the Cup
9. Permanently transformed from the Inside-out (not outside-in)
10. The Gift of the Unfailing New Heart promised to Abraham
11. The Message of the Grace of Adonai is given to all…
12. Introduction to the Proceedings of the Heavenly Court
13. The Three Witnesses
14. Visions of the Presiding Judge
15. Messiah is the Ruling Judge of the Heavenly Court
    
16. Ezekiel and the Witness of the Four Faces
17. Four historical accounts become one single authoritative body of Testimony
18. What we discover from the Four Messengers
19. We are all sinners in need of a Deliverer
20. Messiah alone is the Perfect-Sinless Man
21. Messiah can cleanse us of all unrighteousness
22. The Scroll of Unveiling, Vision, and Revelation
23. The Lion, Ox, Man, and Eagle
24. To Him be Blessing, Honor, Glory and Dominion forever
25. Hallelujah! For Eloheinu Adonai Tseva’ot reigns
26. These words are Faithful and True
27. The Appearances of the Four Living Creatures
28. Duties of the Four Living Creatures
29. The Besorah of the Beloved Talmid
30. Be Prepared…
31. Six words used to describe the Assembly of the Messiah
32. The very special meaning of the messianic term Epi-Synagogue:

Proceedings of the Heavenly Court:

אַל תִּירָא מִפְּנֵי מַה שֶּׁאַתָּה עָתִיד לִסְבֺּל. הִנֵּה עָתִיד הַשָּׂטָן לְהַשְׁלִיךְ אֲנָשִׁים מִכֶּם לַכֶּלֶא כְּדֵי שֶׁתְּנֻסּוּ, וְתִהְיֶה לָכֶם צָרָה עֲשֶׂרֶת יָמִים. הֱיֵה נֶאֱמָן עַד מָוֶת וְאֶתֵּן לְךָ עֲטֶרֶת הַחַיִּים.פ

אל תירא מפני מה שאתה עתיד לסבל. הנה עתיד השטן להשליך אנשים מכם לכלא כדי שתנסו, ותהיה לכם צרה עשרת ימים. היה נאמן עד מות ואתן לך עטרת החיים.  פ

Do not fear what you are about to suffer (לסבל-to bear a heavy load). Behold, the satan (השטן-false accuser, slanderer) is about to cast some of you into prison (לכלא), so that you will be  tested (שתנסו-proven), and you will have Tribulation for Ten days (עשרת ימים). Be faithful until death, and in [the same Ten days of time as Yamim Noraim] I will give you the Crown of Life (עטרת החיים).

After Messiah’s triumphant resurrection from the dead on HaBikkurim He remained on earth for an additional forty days. On the fortieth day of Counting the Omer, Ten days before the observance of Shavuot, the Messiah physically “ascended” in a glorified-immortal body alive into Heaven.

On an “unknown” (near) future Rosh HaShanah (and Yom Teruah) the rest of Messiah’s body (the *Assembly of Messiah) will join Him in Heaven. The dead in Messiah will resurrect first. Then at the Tekiah Gedolah (תקיעה גדולה), the final blast of the Shofar (השופר), in an instant (בן רגע) and in the twinkling of an eye (כהרף עין)—like the prophets Enoch (חנוך) and Elijah (אליהו)—the present-day living believers in Messiah will instantly translate-ascend alive into Heaven.

*Messiah is the Head of the Assembly (הראש של הקהלה) – This great miracle of the ascension of the corporate body of the Assembly of Messiah  will occur on a future yet unknown annual opening day of the Proceedings of the Heavenly Court (at the beginning of the observance of Rosh HaShanah). All these events are related to the Ten Great Days of Awe (ימים נוראים-Yamim Noraim).

Yamim Noraim (ימים נוראים):

The Ten Great Days of Awe cover the time when the King of the Universe (מלך העולם-Melech, Melek HaOlam) annually officiates as the Judge (השופט-HaShofet) of humankind in His Heavenly Court. On Rosh HaShanah, at the beginning of this heavenly session, the Judge is properly introduced and then the Heavenly Court is convened. Thereafter, the Book of Life (ספר החיים-Sefer HaChaiim) is opened. At the beginning of the Proceedings of the Heavenly Court (מעשיו של בית המשפט השמימי) each person will be assigned to one of three statuses: one’s name may remain in the Sefer HaChaiim; be erased from the registry; or be placed in a temporary status of suspended judgment.

Status #1.  The Sefer HaChaiim initially contains the names of the righteous who have proactively prepared themselves for judgment before the beginning of the first day of the Proceedings of the Heavenly Court; before Rosh HaShanah (Tishri 1).

Status #2.  Erasure of a sinner’s name from the registry of the Sefer HaChaiim is equivalent to death ( 1, 2). This is the status of the wicked ones who intentionally have done evil, who have chosen to harden their hearts, and who will not meet the test of judgment during the time of the Ten days of testing (Yamim Noraim; Tishri 1-10).

Status #3.  These are those persons whose judgment is *suspended until the “closing of the gate” ceremony (תפילת נעילה-ne’ilah prayer; the closing prayer) at the very end of the observance of Yom Kippur (Tishri 10). These are the undecided ones who still have time (Tishri 1-10) to demonstrate that their names should remain in the Book of Life; whose fate will be decided at the end of the observance of Yom Kippur (Day of Atonement; Tishri 10).

*The Talmud: Three books (שלושה ספרים) are opened in heaven on Rosh Ha-Shanah: one for the thoroughly wicked (אחד של רשעים גמורין): one for the thoroughly righteous (אחד של צדיקים גמורין); and one for the intermediate (אחד של בינוניים-one in the middle). The righteous are completely written and sealed for life (צדיקים גמורין נכתבין ונחתמין לאלתר לחיים); the thoroughly wicked people are written and sealed immediately to death (רשעים גמורין נכתבין ונחתמין לאלתר למיתה); while the fate of the intermediate (בינוניים-in the middle, mediocre ones; cf. פושר-tepid, lukewarm) is suspended for Ten days (עשרת ימים) until Yom Kippur (RH 16b).

Therefore, on the Tenth day of Yamim Noraim—at the conclusion of Yom Kippur—the time of the undecided will come to an end. The name of everyone will either be in the Sefer HaChaiim or blotted out, erased from the registry of life – which is equivalent to being placed in a book of death.

At this point in time it is said that our fate is “sealed.” The testing of the entire Ten days of Yamim Noraim is depicted in the extensive prophetic vision (ההתגלות) reported to us by Yochanan ben Zevedi (יוחנן בן זבדי), the Elder (הזקן) of all of the Assemblies of the Messiah (קהילת המשיח).

The Message of Deliverance from Judgment:

In contrast to the revelation of the Yamim Noraim and its time of testing (ראה את ספר ההתגלות) Adonai also given to us the Besorah according to Yochanan (הבשורה על־פי יוחנן) that is a witness to the (favor, mercy) *Grace of Adonai. .

*המשמעות של יוחנן פירושו – החן של יה – the meaning of Yochanan means (הוא עד משפטי-is a legal witness) – [to] the favor, mercy and grace of Adonai.

This Testimony of The Way (הדרך-HaDerek) of M’shiach Adonai, of the redemptive ministry of the Suffering Messiah, Messiah Ben Yosef, is also a testimony to the halakha (ההלכה) of Adonai Avinu.

The teaching of Adonai through M’shicho (His Messiah) includes His legal and binding interpretations (הלכות-halakhot) of the Torah that enable us to be Indwelt with the the Presence of the Spirit of Adonai our Father; so that we might walk according to the Way of the Spirit of the Holy One (הדרך רוח הקודש).

אל תחשבו שבאתי לבטל את התורה או את הנביאים; לא באתי לבטל כי אם לקים. אמן. אומר אני לכם, עד אשר יעברו השמים והארץ אף יוד אחת או תג אחד לא יעברו מן התורה בטרם יתקים הכל. פ

Do not think that I came to abolish the Torah or the Prophets; I did not come to abolish but to *fulfill (לקים). Amen, I say to you, until heaven and earth pass away, not the smallest letter (a yud-י is the smallest of Hebew letters) or stroke shall pass from the Torah until all [the will of our Father Adonai] is accomplished.

*lekayem (לקים) – to fulfill (Piel infinitive) – This means the Messiah will confirm, support, and strengthen the Torah and the prophets until He makes every part of it (no matter how small) all come true!

Messiah’s teachings are the merciful and gracious legal and binding applications that move us from merely hearing the Torah to one day actually fulfilling (hearing, understanding, and obeying) all of its intended purpose. Messiah reveals to us that the Torah of Moses was given to us as a marital pledge by Adonai so that He would:

Pledge #1.  Cleanse us of all of our sins. On the first day remove all our sins.

Pledge #2.  Give us the gift of the Indwelling Presence of His Spirit. On the second day give us a New Heart (Lev Chadash-לֵב חָדָשׁ) to renew our cleansed spirits.

Pledge #3.  Transform us by His Spirit from the Inside-out. On the third day, through the power of the New Heart (Lev Chadash-לֵב חָדָשׁ), miraculously transform us and make us become perfect (שְׁלֵמִים-shelamim) as He is perfect (שָׁלֵם-shalem).

Pledge #4.  Exodus us out of this fallen creation into His New Creation. On the fourth and final day make us to dwell with Him forever in His new heaven and earth. Therefore, it is the will of Avinu Shebashamayim that we shall all one day exodus (exit) out of this fallen creation and we will enter into His promised New Creation. In this future eternal dwelling of righteousness the memory of sin and death will be completely erased; forever cast into our Father Adonai’s sea of forgetfulness (cf.”Messiah in Purim“).

Halakha (by the Spirit) and Derekh HaYashar (דרך הישר):

Those of us who are Yehudim who are devoted followers of the Messiah believe that once a person believes in the redemptive sacrifice of the Korban Pesach, the sacrifice of the perfect Individual Messiah (not the failed National Messiah, cf. Isaiah 53), then not only will such a one’s sins be cleansed (forgiven) but he (she) will receive forever the gift of the Indwelling Presence of the Spirit of Holiness.

כי זאת הברית אשר אכרת את־בית ישראל אחרי הימים ההם נאם־ה’ נתתי את־תורתי בקרבם ועל־לבם אכתבנה והייתי להם לאלוהים והמה יהיו־לי לעם׃ ולא ילמדו עוד איש את־רעהו ואיש את־אחיו לאמר דעו את־ה’ כי־כולם ידעו אותי למקטנם ועד־גדולם נאם־ה’ כי אסלח לעונם ולחטאתם לא אזכר־עוד׃

כִּ֣י זֹ֣את הַבְּרִ֡ית אֲשֶׁ֣ר אֶכְרֹת֩ אֶת־בֵּ֨ית יִשְׂרָאֵ֜ל אַחֲרֵ֨י הַיָּמִ֤ים הָהֵם֙ נְאֻם־ה’ נָתַ֤תִּי אֶת־תֹּֽורָתִי֙ בְּקִרְבָּ֔ם וְעַל־לִבָּ֖ם אֶכְתֲּבֶ֑נָּה וְהָיִ֤יתִי לָהֶם֙ לֵֽאלֹהִ֔ים וְהֵ֖מָּה יִֽהְיוּ־לִ֥י לְעָֽם׃ לֹ֧א יְלַמְּד֣וּ עֹ֗וד אִ֣ישׁ אֶת־רֵעֵ֜הוּ וְאִ֤ישׁ אֶת־אָחִיו֙ לֵאמֹ֔ר דְּע֖וּ אֶת־ה’ כִּֽי־כוּלָּם֩ יֵדְע֨וּ אֹותִ֜י לְמִקְטַנָּ֤ם וְעַד־גְּדֹולָם֙ נְאֻם־ה’ כִּ֤י אֶסְלַח֙ לַֽעֲוֹנָ֔ם וּלְחַטָּאתָ֖ם לֹ֥א אֶזְכָּר־עֹֽוד׃

“But this is the covenant (הברית) which I will make with the house of Israel (בית ישראל) after those days,” declares Adonai (the LORD). “I will put My Torah (תורתי) within them and on their heart I will write it; and I will be their God, and they shall be My people. They will not teach again, each man his neighbor and each man his brother, saying, ‘Know Adonai,’ for they will all know Me, from the least of them to the greatest of them,” declares Adonai, “for I will forgive their iniquity, and their sin I will remember no more.”

Our strong belief is that the Spirit of the Holy One must personally (directly) lead each person to this state of Adonai’s grace. No man shall lead us but we shall all supernaturally be led along (כולנו נלמד-we will all learn) together by the actual teaching and guiding Presence of the Holy Spirit:

והמשיחה שאתם קבלתם מאתו נשארת בקרבכם ואינכם צריכים למישהו שילמד אתכם, אלא כמו שמשיחתו מלמדת אתכם על-אודות הכל – והיא אמת ואיננה כזב – לפי מה שלמדה אתכם עמדו בו. פ

וְהַמְשִׁיחָה שֶׁאַתֶּם קִבַּלְתֶּם מֵאִתּוֹ נִשְׁאֶרֶת בְּקִרְבְּכֶם וְאֵינְכֶם צְרִיכִים לְמִישֶׁהוּ שֶׁיְּלַמֵּד אֶתְכֶם, אֶלָּא כְּמוֹ שֶׁמְּשִׁיחָתוֹ מְלַמֶּדֶת אֶתְכֶם עַל־אוֹדוֹת הַכֺּל – וְהִיא אֱמֶת וְאֵינֶנָּה כָּזָב – לְפִי מַה שֶּׁלִּמְּדָה אֶתְכֶם עִמְדוּ בּוֹ. פ

As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.

This work of salvation led and guided by the Spirit of the Holy One requires that every Yehudi learn to “Walk by the Spirit” (ללכת על ידי רוח הקודש). This means according to the Brit HaChadashah that each of us must be cleansed of our sins and then be Indwelt by the Presence of the Holy One; so that forever thereafter: we may each of us be led and guided (supernaturally) by the Spirit of the Holy One. Not by any man. For this reason:

Messiah has said, “call no man Rabbi” (Teacher in the exclusive sense). For we have one true, perfect Rabbi—-Adonai Avinu.

In the exclusive sense the one true rabbi is Ha-Mashiach Yeshua. This is so because Messiah so perfectly obedient to Adonai Eloheinu that when M’shicho Yeshua our brother (אחינו) speaks it is not his voice we hear but the Voice (הקול) of Adonai Avinu (יה אבינו). This means that no man shall teach us but the Holy Spirit will supernaturally lead us individually and collectively (ישראל) into all truth.

We do not embrace, therefore, the walk (oral law) of the Prushim and their rabbinic successors. We do not follow the traditions of men according to the dictates of their own (natural) man-made collective consciousness. We follow directly the will of the Spirit of the Holy One as He gives us the grace (חסד, חן, חנן) to hear, understand, and obey (שמע) the will of Abba Avinu that He reveals through His Holy Servant (עובד הקודש) Ha-Mashiach Yeshua (המשיח ישוע); who is the chosen one—the Teacher of Righteousness (מורה הצדק-Moreh ha-Tzedek). For He spoke the word of our heavenly Father (אבינו שבשמים) when He said:

But when He, the Spirit of Truth, comes, He will guide you into all the truth.

When one hears, understands, and obeys the Oral Torah of the Spirit of the Holy One (התורה שבעל פה של רוח הקודש) he is walking by the infallible guidance of the Spirit. Not by the errant human traditions of men (על-פי מסורות של בני אדם). The Oral Torah of the Spirit is the Straight Way (דרך הישר-derekh ha-yashar) that leads to our deliverance from sin and our receiving the promise of HaAv; and the promise He promised us was – eternal life (ההבטחה שהוא הבטיח לנו – חיי עולם).

Therefore, in this manner of (supernatural) life we Yehudim are enabled by the Indwelling Presence of the Spirit to walk by the reverence (יִרְאָה), knowledge (דַּעַת), strength (גְּבוּרָה), counsel (עֵצָה), understanding (בִּינָה), and wisdom (חׇכְמָה) of Adonai Avinu.

Today, it it is imperative that we Yehudim trust the Spirit of the Holy One to lead us and guide us each according to his or her own individual conscience; according to the full measure of enlightenment and spiritual authority that the Spirit alone can bring; and not according to the dictates of anyone else.

It is a true saying that there are gifted leaders that we may voluntarily follow. However, none of these persons may ever be allowed to replace the exclusive leadership role of the Spirit who is our Divine Helper. It is the Spirit of Chesed (רוח החסד) and Emet (רוח האמת) who constantly communicates to us through our own individual consciences and collectively through the gifted ones, whose gifts are supernaturally assigned according to the irrevocable will of the Spirit (ויתן מתנות לבני אדם); and not according to the (non-supernatural, corrupt) will of men; not as a result of [anyone’s] works [save the works of God], so that no one may boast (אין זה נובע ממעשים, כדי שלא יתגאה איש).

Needless to say, the halakha (ההלכה) of the Spirit and His Straight Way (דרך הישר) together make a very different way for us to follow than the halakha and halachot of men, of the Prushim of the past and their modern successors—-the ulta-orthodox rabbis of today. Therefore, we must say today that without sincere Teshuvah the returning Messiah will say to these avowed but illegitimate followers: “I never knew you!” (cf. Psalm 6; Hosea 8:2):

לֹא כָּל הָאוֹמֵר לִי “אֲדוֹנִי, אֲדוֹנִי” יִכָּנֵס לְמַלְכוּת הַשָּׁמַיִם, אֶלָּא הָעוֹשֶׂה אֶת רְצוֹן אָבִי שֶׁבַּשָּׁמַיִם. רַבִּים יֺאמְרוּ אֵלַי בַּיּוֹם הַהוּא: “אֲדוֹנִי, אֲדוֹנִי, הֲלֹא בְּשִׁמְךָ נִבֵּאנוּ וּבְשִׁמְךָ גֵּרַשְׁנוּ שֵׁדִים וּבְשִׁמְךָ עָשִׂינוּ נִפְלָאוֹת רַבּוֹת‘.” ז אוֹדִיעַ לָהֶם: “מֵעוֹלָם לֹא הִכַּרְתִּי אֶתְכֶם, סוּרוּ מִמֶּנִּי עוֹשֵׂי רֶשַׁע.”פ

[For] Not everyone who says to Me, “Adonai, Adonai,” will enter the Kingdom of heaven, but he will enter who does the will of Avi Shebashamayim (אָבִי שֶׁבַּשָּׁמַיִם-My Father in heaven). Many will say to Me on that day, “Adonai, Adonai did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?” (נִפְלָאוֹת רַבּוֹת‘) And then I will declare to them, “I never knew you; depart from Me, you who practice lawlessness (רֶשַׁע’-iniquity, wrongdoing, evil).”

Ahavah HaRishonah (the First Love):

Messiah has revealed to us that the New Heart (Lev Chadash-לֵב חָדָשׁ) Avi HaRuchot (אבי הרוחות-the Father of spirits) has given us will inevitably result in His (the Spirit of the Holy One) making all things new. Consider the generosity of Abba Avinu:

הן אתם הרעים יודעים לתת מתנות טובות לבניכם, כל שכן האב שבשמים יתן את רוח הקדש למבקשים ממנו! פ

If you, the *bad [parents], know how to give good gifts to your children, all the more so the Father in heaven will give the Holy Spirit to those [of you] who ask.

Even the best parents among us are bad (הרעים-wicked) parents in comparison to the perfect parenting that our Father in heaven provides us. Is it any wonder that in the eternal perspective, therefore, that Abba Avinu is far more effective, generous, and loving to His children than we are to ours? So, in His generosity He has delivered us from our sin and graciously given to us the gift of His own Spirit to change us from the Inside-out. So that His Presence will Indwell our cleansed hearts and minds forever!

בזאת היא האהבה, לא שאנחנו אהבנו את אלוהים, אלא שהוא אהב אותנו ושלח את בנו להיות כפרה על חטאינו. פ

This is HaAhavah (the love), not that we loved God, but that He loved us and sent His Son to be atonement for our sins.

בזאת היא אהבה הראשון: לא שאנחנו אהבנו את ה’ אבינו, אלא שהוא אהב אותנו. אנחנו אוהבים מפני שהוא אהב אותנו תחלה. אין פחד באהבה. אדרבא, האהבה השלמה מגרשת את הפחד. הן הפחד כרוך בענש, והמפחד איננו שלם באהבה. אנחנו אוהבים מפני שהוא אהב אותנו תחלה. אהובי, אם ככה אהב אותנו אבא אבינו (אהבה הראשונה), גם אנחנו חיבים לאהב איש את רעהו (אהבה השנייה). אהובי, נאהב נא איש את רעהו, כי האהבה מאבינו שבשמים היא; וכל מי שאוהב נולד מאלוהים ויודע את אלוהים. מי שאינו אוהב אינו יודע את אלוהים, שכן האלוהים הוא אהבה. בזאת נגלתה אהבת האלוהים בנו, בעבדה שאלוהים שלח את בנו יחידו לעולם למען נחיה בזכותו. בזאת היא האהבה, לא שאנחנו אהבנו את אלוהים, אלא שהוא אהב אותנו ושלח את בנו להיות כפרה על חטאינו. אהובי, אם ככה אהב אותנו ה’ אלהינו, גם אנחנו חיבים לאהב איש את רעהו. אם אנחנו אוהבים זה את זה, אבא אבינו שוכן בקרבנו ואהבתו נשלמה בנו. פ

This is the Ahavah HaRishonah (אהבה הראשון-First Love): Not that we loved Adonai Avinu, but that He loved us. We love because he first loved us. There is no fear in love. On the contrary, full love drives away fear. Fear is bound up with guilt, and fear is not complete with love. We love because he loved us first. Beloved, if our Father loved us (אהבה הראשון-The First Love), we must love one another (אהבה השנייה-the second love). My beloved, we will love each other, for love is from our Father in heaven; And everyone who loves is born of God and knows God. He who does not love does not know God, for God is love. This is how the love of God for us was revealed, in His work God sent His only begotten Son to the world for our sake. This is love, not that we loved God, but that He loved us and sent His Son to be atonement for our sins. Beloved, if that is how the Lord our God loved us, we too must love one another. If we love each other, our Father dwells within us and His love is fulfilled in us.

In all of our athletic endeavors there are rules. In the game of baseball one of the rules is that before we can go to second base we have to go to first base.

The same is true of life in general—there are rules. In life one of the rules is that we must first go to the love of God, our Father – before we even attempt to love our own self or others; or even God.

Therefore, it is a true saying: “You can’t give what you don’t have.” What does this mean? It means we must first go to God and be filled with (receive) His love. Then, only after we have received God’s love (first base), will we will have His first love continuously dwelling within us. Then second, we can proceed to give His immeasurable love out to others (second base).

This leads us to the question: What is the difference between the Ahavah HaRishonah (אהבה הראשון-First Love) and all other loves? Seven points are provided as our answer to this very important question.

Point #1. Our love does not forgive sins. The love of Avi HaRachamim (אבי הרחמים-the Father of Mercies) does.

Point #2. Our love does not raise our children from the dead. The power of our heavenly Father’s love raised our Messiah from the dead. And our children will know the joy of of His resurrection too if they put their trust, hope, and faith in Him.

Point #3. Our love does not eternally transform our children’s lives. The love of Abba Avinu does. We know that we abide in Him and He in us because He has given us the Gift of the Indwelling Presence of His Spirit.

Point #4. Our works cannot save either our children or us. Our personal righteousness cannot merit forgiveness. We cannot remove the sins of our beloved children.

Point #5.  We do not possess the power to transform our imperfect children into perfect ones. We are unable to resurrect our loved ones from the dead. We cannot give to them the gift of eternal life. Therefore , it is written:

כי כשם שהאב מעיר ומחיה את המתים, כן גם הבן מחיה את מי שהוא רוצה. האב איננו שופט איש, אלא נתן את כל המשפט ביד הבן כדי שהכל יכבדו את הבן כמו שמכבדים את האב. מי שאינו מכבד את הבן, אינו מכבד את האב אשר שלח אותו. אמן אמן אני אומר לכם, השומע את דברי ומאמין לשולחי יש לו חיי עולם ואינו בא במשפט כי אם עבר ממות לחיים. אמן אמן אני אומר לכם, תבוא שעה, וכעת היא, שהמתים ישמעו את קול בן-האלוהים והשומעים יחיו, כי כשם שלאב יש חיים בעצמו, כך גם נתן לבן שיהיו לו חיים בעצמו. גם סמכות נתן לו לעשות משפט, כי בן-האדם הוא. אל תתמהו על זאת, כי תבוא שעה שכל שוכני קבר ישמעו את קולו, ויצאו עושי הטוב לתקומה של חיים ועושי הרע לתקומה של משפט.  פ

For just as the Father awakens and revives the dead, so the Son also will revive whomever He desires. For the Father does not judge anyone. Rather, He has given the judgment entirely into the hand of the Son so that all may give honor to the Son just as they give honor to the Father. Whoever does not respect the Son also does not respect the Father who sent Him. Amen, amen, I say to you, one who hears My words and believes the One who sent Me has eternal life and does not come into judgment, for he has passed from death to life. Amen, amen, I say to you that an hour will come and is now here in which the dead will here the Voice of the Son of God (HaElohim), and those who hear will surely live. For just as the Father has life in Himself, so He has also granted the Son to have life in Himself. He has even given Him authority to execute judgment, for He is a Son of Man. Do not be amazed at this. For the hour has come when all the tomb-dwellers (those who are dead) will hear His Voice, and they will come up: those who do what is good will arise to life, and those who do what is evil will arise for the sentence.

Point #6. Yet, unlike us, our Father in heaven has given to the Messiah the right and the power to do all these things. Therefore, there is now (and forever shall be) only one work of Adonai:

“Believe in the Messiah (M’shicho-His Messiah) who our heavenly Father has sent.”

Point #7. If we abide in the love that Abba Avinu has gifted to all of us (Israel) then in time we shall mature and we will love one another with His supernatural love. If the love of Adonai Avinu abides in us (His Spirit of Grace and Truth), then His love can be matured in us and (on the day of resurrection) perfect us!

By the Indwelling Presence of the Love of Adonai – His love shall be perfected within us.

So shall the love of Abba Avinu be matured like aged wine within us (שמחה ישראל-simcha Israel), so that we may have confidence in the day of His judgment. Because as He is, so also are we in this world. We are messengers (שליחים-emissaries) of His Love. We are not messengers of our own ‘imperfect’ love.

The besorah (good news) of the Chesed (loving-kindness) of Adonai is not that we love Adonai first but that Adonai loved us first. He is the Ahavah HaRishonah (אהבה הראשונה). We must always abide in Him first and then…His love shall abide in us. Not the other way around. Therefore, we have learned that this salvation of the New Heart cannot be earned. The New Heart is a gift given to us by the graciousness of our Father in heaven. A gift cannot be earned. Therefore, we are saved solely by the Chesed (loving-kindness) of Abba our Father. 

So, in holy love Abba Avinu (אבא אבינו) is unilaterally, humbly stooping down to help us in our weakness. We are delivered from sin unto righteousness solely by our faith in Abba Avinus’s loving-kindness. This means we shall never find salvation in our own prideful, defective works. This means no one in pride may ever boast that he has saved himself. In truth we must boast only in the graciousness of our Father of Mercies. The Messiah, our fathers, and our prophets of Israel have all uniformly taught us that the just must (humbly) live by faith (1, 2, 3, 4, 5, 6, 7).

Through faith in the chesed of Adonai our father Abraham was declared righteous.

Father Abraham believed in the coming of the Messiah. He believed that through faith in the promise of the sacrifice of Messiah we might be delivered from sin. By faith father Abraham rejoiced in the promise of the advent of the Spirit of Grace and Truth. The promised free gift of the Living Torah of the Holy Spirit (that was promised to Abraham) was first given to a remnant of Israel on the feast day of Shavuot (year 3790); almost two thousand years ago.

The Royal Decree:

The Gift of the Father (1, 2, 3, 4, 5, 6, 7) is not just the testimony of His Word written on stone or parchment that is then laboriously imparted into our dysfunctional consciousness. The obsessive study of written Torah is not equivalent to the reception of the Royal Decree (תורת המלכות-Torat HaMalkhut). As it is written:

 אָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י ה’׃פ

Ahavta’ l’reacha kamo’cha. Ani Adonai!

Love your neighbor as yourself. I Am Adonai!

The Royal Decree (תּוֹרַת הַמַּלְכוּת) is the Living Torah of the permanent Indwelling Presence and works of the Spirit of Adonai. The zealous study of the written Torah (without the engraved Presence of the Living Torah of the Holy Spirit) is a futile method of trying superficially to change ourselves from the outside-in; instead of Inside-out.

A dead faith only cleans the outside of the Cup:

This failed method makes us like a dysfunctional cup that is religiously kept incredibly clean on the outside of the cup but is allowed to be kept filthy on the inside of the cup, where the cleansing is most needed.

Faith without the Indwelling Presence and works of the Spirit of the Holy One will always be a dead faith.

The effort to be declared righteous by outwardly observing the Law of Moses is the ineffectual (temporary) Torah Solution that necessarily existed prior to the Messiah’s appearance on earth. Whereas the sages of old (prior to the advent of Messiah) taught us how to temporarily clean the outside of the cup, Messiah taught us how to permanently clean the inside of the cup.

Only The Way of Messiah can clean the inside of the Cup:

Messiah’s Halakha (Way) of the “Gift of the Holy Spirit” is the only effective permanent Torah Solution to the problem of our never-ending state of perpetual sin and sacrifice. This problem is a condition that was first fully disclosed to us by the Holy One’s servant, the Prophet Moses. It was Moses who gave us the Law. And it was Moses that promised us that another Prophet like him would one day come to us to show us the right yay to fulfill the Law and be permanently reconciled to Avinu Shebashamayim.

Permanently transformed from the Inside-out (not outside-in):

The Gift of Abba Avinu (our Father) is the actual permanent placement of His own Spirit into our spirit. This is the supremely effective messianic method of our being Divinely transformed from the Inside-out. This is the Final Torah Solution that the prophets promised would one day be applied to all the people of Israel:  

All of the redeemed men, women, and children of Israel shall receive a New Heart (Lev Chadash-לֵב חָדָשׁ) that shall never fail!

This life-perfecting, infallible work of the Holy Spirit is the only means by which all of the promises made so long ago by Adonai Avinu to our fathers Abraham, Isaac, Jacob, Aaron, Moses, and king David can and will be fulfilled.

The Gift of the Unfailing New Heart promised to Abraham:

The Gift and Ministry of the Unfailing New Heart is also the only means by which all of the Gentiles of the world will ever become peaceful members of the Commonwealth of Israel (the messianic kingdom). The royal promise of universal salvation (the Commonwealth of Israel) was first conveyed to the father of our faith, father Abraham, when Adonai said to Him (in Genesis 12, some four thousand years ago):

ויאמר ה’ אל־אברם לך־לך מארצך וממולדתך ומבית אביך אל־הארץ אשר אראך׃ ואעשך לגוי גדול ואברכך ואגדלה שמך והיה ברכה׃ ואברכה מברכיך ומקללך אאר ונברכו בך כל משפחת האדמה׃

וַיֹּאמֶר ה’ אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמֹּֽולַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶֽךָּ׃ וְאֶֽעֶשְׂךָ לְגֹוי גָּדֹול וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָֽה׃ וַאֲבָֽרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָֽה׃

Now Adonai said to Abram,”Go forth from your country, and from your relatives and from your father’s house, to the land which I will show you; and I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing; and I will bless those who bless you, and the one who curses you I will curse and in you all of the families of the earth shall be blessed.“

The Message of the Grace of Adonai is given to all…

It is through the ministry of the Messiah of Israel, the Melekh Ha’Yehudim (מלך היהודים-King of the Jews), the Melekh Yisrael (מלך ישראל-King of Israel) that the promise is fulfilled for the whole (united) family of the earth (כל משפחת האדמה) to be blessed; for forgiveness to be administered universally; and for the Indwelling life of the Holy Spirit to be graciously distributed through Israel universally (engraved: *upon, in, and through) to “all the families of the earth.”

*So that throughout the earth Adonai Avinu is one Father of all (יה הוא אב אחד לכל) who is over all (הוא אשר מעל כל), through all (פועל בכל) and in all (ובתוך הכל).

אבן מאסו הבונים היתה לראש פנה׃

אֶבֶן מָאֲסוּ הַבֹּונִים הָיְתָה לְרֹאשׁ פִּנָּֽה׃

The Messiah who is “the stone which the builders rejected” has become the chief corner stone. (Psalm 118:22) There is salvation only in Ha-Mashiach Yeshua who is our Rosh Pinah (רֹאשׁ פִּנָּֽה), our Chief Corner Stone (ראש פינה). Therefore, there is no other name under heaven that has been given among men by which we must be saved.

Introduction to the Proceedings of the Heavenly Court:

The mystery of the actual proceedings (פעולות-actions, operations) of the *Heavenly Court (בית המשפטה שמימי) referenced during the observance of the Ten Great Days of Awe (Yamim Noraim) are first revealed in the wisdom narrative of Job, then in the writings of the prophets Isaiah and Ezekiel (in the Tanakh), and thereafter in the four Jewish Gospels and the Scroll of Unveiling (in the Brit Chadashah).

*Referred to in Rabbinic literature as – בית דין של מעלה  – from (מ) of  (של) the “ascended” (עלה) “house of law” (בית דין-court).

The revelation of the mysteries (סודות-sodit, secrets) of the Heavenly Court are given to us so that we might hear and believe the Message of Messiah. If we put our faith and trust in the Messiah then our names will be written permanently into the Book of Life and we will be counted among the righteous ones (הצדיקים-ha-tzaddikim) on the day of resurrection. 

These evidentiary testimonies (legal proceedings) have been recorded so that we may believe Rabbi Yeshua is the Salvation of Adonai (הגאולה ואת הישועה של יה), the Anointed  One (המשוח) and in believing that we may have life in the Name of Adonai our Father (יה אבינו). According to the holy Scriptures for us to be delivered from judgment our names must first be written in the Book of Life before the time of the Sealing of the Books of Life and Death that are (spiritually) depicted in the prayer (תפילת נעילה) of the *closing (נעלו-locking) of the gate that occurs at the end of the final synagogue ceremony on the day of Yom Kippur (Tishri 10).

התפילה נקראת “נעילה” מפני שהיא נאמרת כיום בשעה שבה בזמן בית המקדש נעלו את שערי בית המקדש ביום כיפור, בסיום סדר העבודה (מעט לפני סיום הצום). פ

*The prayer is called “Neilah” because it is recited at the time when the Temple was locked in the gates of the Temple on Yom Kippur, at the end of the Seder Ha-Avoda (shortly before the end of the fast).

The Three Witnesses:

Witness #1. The Prophet Job:

ויהי היום ויבאו בני האלוהים להתיצב על־ה’ ויבוא גם־השטן בתוכם׃ ויאמרה’ אל־השטן מאין תבא ויען השטן את־ה’ ויאמר משוט בארץ ומהתהלך בה׃

וַיְהִי הַיֹּום וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־ה’ וַיָּבֹוא גַֽם־הַשָּׂטָן בְּתֹוכָֽם׃ וַיֹּאמֶר ה’ אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־ה’ וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵֽהִתְהַלֵּךְ בָּֽהּ׃

Now there was a day when the Bnei Ha-Elohim [i.e.the angels are participants, members, mediators (1, 2, 3, 4) in the Heavenly Court] came to present themselves before Adonai and Satan also came among them. Adonai said to Satan, “From where do you come?” Then Satan answered Adonai and said, “From roaming about on the earth and walking around on it.”

Witness #2.  The Prophet Isaiah:

בשנת־מות המלך עזיהו ואראה את־אדני ישב על־כסא רם ונשא ושוליו מלאים את־ההיכל׃ שרפים עמדים ׀ ממעל לו שש כנפים שש כנפים לאחד בשתים ׀ יכסה פניו ובשתים יכסה רגליו ובשתים יעופף׃ וקרא זה אל־זה ואמר קדוש  קדוש קדוש ה’ צבאות מלא כל־הארץ כבודו׃ וינעו אמות הספים מקול הקורא והבית ימלא עשן׃ ואמר אוי־לי כי־נדמיתי כי איש טמא־שפתים אנכי ובתוך עם־טמא שפתים אנכי יושב כי את־המלך ה’ צבאות ראו עיני׃

בִּשְׁנַת־מֹות הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָֽל׃ שְׂרָפִים עֹמְדִים מִמַּעַל לֹו שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעֹופֵֽף׃ וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדֹושׁ קָדֹושׁ קָדֹושׁ ה’ צְבָאֹות מְלֹא כָל־הָאָרֶץ כְּבֹודֹֽו׃ וַיָּנֻעוּ אַמֹּות הַסִּפִּים מִקֹּול הַקֹּורֵא וְהַבַּיִת יִמָּלֵא עָשָֽׁן׃ וָאֹמַר אֹֽוי־לִי כִֽי־נִדְמֵיתִי כִּי אִישׁ טְמֵֽא־שְׂפָתַיִם אָנֹכִי וּבְתֹוךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יֹושֵׁב כִּי אֶת־הַמֶּלֶךְ ה’ צְבָאֹות רָאוּ עֵינָֽי׃

In the year of King Uzziah’s death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. Seraphim stood above Him, each having six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called out to another and said, “KADOSH, KADOSH, KADOSH (HOLY, HOLY, HOLY), IS ADONAI TSEVA’OT, THE WHOLE EARTH IS FULL OF HIS GLORY.” And the foundations of the thresholds trembled at the voice of Him who called out, while the temple was filling with smoke. Then I said, “Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips; for my eyes have seen HA-MELEKH, ADONAI TSEVA’OT.”

Witness #3A. The Prophet Ezekiel:

ויהי בשלשים שנה ברביעי בחמשה לחדש ואני בתוך־הגולה על־נהר־כבר נפתחו השמים ואראה מראות אלוהים׃ בחמשה לחדש היא השנה החמישית לגלות המלך יויכין׃ היה היה דבר־ה’ אל־יחזקאל בן־בוזי הכהן בארץ כשדים על־נהר־כבר ותהי עליו שם יד־ה’׃ וארא והנה רוח סערה באה מן־הצפון ענן גדול ואש מתלקחת ונגה לו סביב ומתוכה כעין החשמל מתוך האש׃ ומתוכה דמות ארבע חיות וזה מראיהן דמות אדם להנה׃ וארבעה פנים לאחת וארבע כנפים לאחת להם׃ ורגליהם רגל ישרה וכף רגליהם ככף רגל עגל ונצצים כעין נחשת קלל׃ וידו אדם מתחת כנפיהם על ארבעת רבעיהם ופניהם וכנפיהם לארבעתם׃ חברת אשה אל־אחותה כנפיהם לא־יסבו בלכתן איש אל־עבר פניו ילכו׃ ודמות פניהם פני אדם ופני אריה אל־הימין לארבעתם ופני־שור מהשמאול לארבעתן ופני־נשר לארבעתן׃ ופניהם וכנפיהם פרדות מלמעלה לאיש שתים חברות איש ושתים מכסות את גויתיהנה׃ ואיש אל־עבר פניו ילכו אל אשר יהיה־שמה הרוח ללכת ילכו לא יסבו בלכתן׃ ודמות החיות מראיהם כגחלי־אש בערות כמראה הלפדים היא מתהלכת בין החיות ונגה לאש ומן־האש יוצא ברק׃ והחיות רצוא ושוב כמראה הבזק׃

וַיְהִי בִּשְׁלֹשִׁים שָׁנָה בָּֽרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתֹֽוךְ־הַגֹּולָה עַל־נְהַר־כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאֹות אֱלֹהִֽים׃ בַּחֲמִשָּׁה לַחֹדֶשׁ הִיא הַשָּׁנָה הַחֲמִישִׁית לְגָלוּת הַמֶּלֶךְ יֹויָכִֽין׃ הָיֹה הָיָה דְבַר־ה’ אֶל־יְחֶזְקֵאל בֶּן־בּוּזִי הַכֹּהֵן בְּאֶרֶץ כַּשְׂדִּים עַל־נְהַר־כְּבָר וַתְּהִי עָלָיו שָׁם יַד־ה’׃ וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפֹון עָנָן גָּדֹול וְאֵשׁ מִתְלַקַּחַת וְנֹגַֽהּ לֹו סָבִיב וּמִתֹּוכָהּ כְּעֵין הַחַשְׁמַל מִתֹּוךְ הָאֵֽשׁ׃ וּמִתֹּוכָהּ דְּמוּת אַרְבַּע חַיֹּות וְזֶה מַרְאֵֽיהֶן דְּמוּת אָדָם לָהֵֽנָּה׃ וְאַרְבָּעָה פָנִים לְאֶחָת וְאַרְבַּע כְּנָפַיִם לְאַחַת לָהֶֽם׃ וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל וְנֹצְצִים כְּעֵין נְחֹשֶׁת קָלָֽל׃ וידו אָדָם מִתַּחַת כַּנְפֵיהֶם עַל אַרְבַּעַת רִבְעֵיהֶם וּפְנֵיהֶם וְכַנְפֵיהֶם לְאַרְבַּעְתָּֽם׃ חֹֽבְרֹת אִשָּׁה אֶל־אֲחֹותָהּ כַּנְפֵיהֶם לֹא־יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵֽכוּ׃ וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שֹׁור מֵֽהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּֽן׃ וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרֻדֹות מִלְמָעְלָה לְאִישׁ שְׁתַּיִם חֹבְרֹות אִישׁ וּשְׁתַּיִם מְכַסֹּות אֵת גְּוִיֹתֵיהֶֽנָה׃ וְאִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ אֶל אֲשֶׁר יִֽהְיֶה־שָׁמָּה הָרוּחַ לָלֶכֶת יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּֽן׃ וּדְמוּת הַחַיֹּות מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּֽעֲרֹות כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיֹּות וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יֹוצֵא בָרָֽק׃ וְהַחַיֹּות רָצֹוא וָשֹׁוב כְּמַרְאֵה הַבָּזָֽק׃

Now it came about in the thirtieth year, on the fifth day of the fourth month, while I was by the river Chebar among the exiles, the heavens were opened and I saw visions of El. (On the fifth of the month in the fifth year of King Jehoiachin’s exile, the word of Adonai came expressly to Ezekiel the priest, son of Buzi, in the land of the Chaldeans by the river Chebar; and there the hand of Adonai came upon him.) As I looked, behold, a storm wind was coming from the north, a great cloud with fire flashing forth continually and a bright light around it, and in its midst something like glowing metal in the midst of the fire. Within it there were figures resembling four living beings. And this was their appearance: they had human form. Each of them had four faces and four wings. Their legs were straight and their feet were like a calf’s hoof, and they gleamed like burnished bronze. Under their wings on their four sides were human hands. As for the faces and wings of the four of them, their wings touched one another; their faces did not turn when they moved, each went straight forward. As for the form of their faces, each had the face of a man; all four had the face of a lion on the right and the face of a bull on the left, and all four had the face of an eagle. Such were their faces. Their wings were spread out above; each had two touching another being, and two covering their bodies. And each went straight forward; wherever the spirit was about to go, they would go, without turning as they went. In the midst of the living beings there was something that looked like burning coals of fire, like torches darting back and forth among the living beings. The fire was bright, and lightning was flashing from the fire. And the living beings ran to and fro like bolts of lightning.

וארא החיות והנה אופן אחד בארץ אצל החיות לארבעת פניו׃ מראה האופנים ומעשיהם כעין תרשיש ודמות אחד לארבעתן ומראיהם ומעשיהם כאשר יהיה האופן בתוך האופן׃ על־ארבעת רבעיהן בלכתם ילכו לא יסבו בלכתן׃ וגביהן וגבה להם ויראה להם וגבתם מלאת עינים סביב לארבעתן׃ ובלכת החיות ילכו האופנים אצלם ובהנשא החיות מעל הארץ ינשאו האופנים׃ על אשר יהיה־שם הרוח ללכת ילכו שמה הרוח ללכת והאופנים ינשאו לעמתם כי רוח החיה באופנים׃ בלכתם ילכו ובעמדם יעמדו ובהנשאם מעל הארץ ינשאו האופנים לעמתם כי רוח החיה באופנים׃

וָאֵרֶא הַחַיֹּות וְהִנֵּה אֹופַן אֶחָד בָּאָרֶץ אֵצֶל הַחַיֹּות לְאַרְבַּעַת פָּנָֽיו׃ מַרְאֵה הָאֹופַנִּים וּמַעֲשֵׂיהֶם כְּעֵין תַּרְשִׁישׁ וּדְמוּת אֶחָד לְאַרְבַּעְתָּן וּמַרְאֵיהֶם וּמַעֲשֵׂיהֶם כַּאֲשֶׁר יִהְיֶה הָאֹופַן בְּתֹוךְ הָאֹופָֽן׃ עַל־אַרְבַּעַת רִבְעֵיהֶן בְּלֶכְתָּם יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּֽן׃ וְגַבֵּיהֶן וְגֹבַהּ לָהֶם וְיִרְאָה לָהֶם וְגַבֹּתָם מְלֵאֹת עֵינַיִם סָבִיב לְאַרְבַּעְתָּֽן׃ וּבְלֶכֶת הַֽחַיֹּות יֵלְכוּ הָאֹופַנִּים אֶצְלָם וּבְהִנָּשֵׂא הַֽחַיֹּות מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאֹופַנִּֽים׃ עַל אֲשֶׁר יִֽהְיֶה־שָּׁם הָרוּחַ לָלֶכֶת יֵלֵכוּ שָׁמָּה הָרוּחַ לָלֶכֶת וְהָאֹופַנִּים יִנָּשְׂאוּ לְעֻמָּתָם כִּי רוּחַ הַחַיָּה בָּאֹופַנִּֽים׃ בְּלֶכְתָּם יֵלֵכוּ וּבְעָמְדָם יַֽעֲמֹדוּ וּֽבְהִנָּשְׂאָם מֵעַל הָאָרֶץ יִנָּשְׂאוּ הָאֹֽופַנִּים לְעֻמָּתָם כִּי רוּחַ הַחַיָּה בָּאֹופַנִּֽים׃

Now as I looked at the living beings, behold, there was one wheel on the earth beside the living beings, for each of the four of them. The appearance of the wheels and their workmanship was like sparkling beryl, and all four of them had the same form, their appearance and workmanship being as if one wheel were within another. Whenever they moved, they moved in any of their four directions without turning as they moved. As for their rims they were lofty and awesome, and the rims of all four of them were full of eyes round about. Whenever the living beings moved, the wheels moved with them. And whenever the living beings rose from the earth, the wheels rose also. Wherever the spirit was about to go, they would go in that direction. And the wheels rose close beside them; for the spirit of the living beings was in the wheels. Whenever those went, these went; and whenever those stood still, these stood still. And whenever those rose from the earth, the wheels rose close beside them; for the spirit of the living beings was in the wheels.

ודמות על־ראשי החיה רקיע כעין הקרח הנורא נטוי על־ראשיהם מלמעלה׃ ותחת הרקיע כנפיהם ישרות אשה אל־אחותה לאיש שתים מכסות להנה ולאיש שתים מכסות להנה את גויתיהם׃ ואשמע את־קול כנפיהם כקול מים רבים כקול־שדי בלכתם קול המלה כקול מחנה בעמדם תרפינה כנפיהן׃ ויהי־קול מעל לרקיע אשר על־ראשם בעמדם תרפינה כנפיהן׃

וּדְמוּת עַל־רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנֹּורָא נָטוּי עַל־רָאשֵׁיהֶם מִלְמָֽעְלָה׃ וְתַחַת הָרָקִיעַ כַּנְפֵיהֶם יְשָׁרֹות אִשָּׁה אֶל־אֲחֹותָהּ לְאִישׁ שְׁתַּיִם מְכַסֹּות לָהֵנָּה וּלְאִישׁ שְׁתַּיִם מְכַסֹּות לָהֵנָּה אֵת גְּוִיֹּתֵיהֶֽם׃ וָאֶשְׁמַע אֶת־קֹול כַּנְפֵיהֶם כְּקֹול מַיִם רַבִּים כְּקֹול־שַׁדַּי בְּלֶכְתָּם קֹול הֲמֻלָּה כְּקֹול מַחֲנֶה בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶֽן׃ וַיְהִי־קֹול מֵעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶֽן׃

Now over the heads of the living beings there was something like an expanse, like the awesome gleam of crystal, spread out over their heads. Under the expanse their wings were stretched out straight, one toward the other; each one also had two wings covering its body on the one side and on the other. I also heard the sound of their wings like the sound of abundant waters as they went, like the voice of Shaddai (Adonai, the All Sufficient ‘Most Powerful One’), a sound of tumult like the sound of an army camp; whenever they stood still, they dropped their wings. And there came a voice from above the expanse that was over their heads; whenever they stood still, they dropped their wings.

וממעל לרקיע אשר על־ראשם כמראה אבן־ספיר דמות כסא ועל דמות הכסא דמות כמראה אדם עליו מלמעלה׃ וארא כעין חשמל כמראה־אש בית־לה סביב ממראה מתניו ולמעלה וממראה מתניו ולמטה ראיתי כמראה־אש ונגה לו סביב׃ כמראה הקשת אשר יהיה בענן ביום הגשם כן מראה הנגה סביב הוא מראה דמות כבוד־ה’ ואראה ואפל על־פני ואשמע קול מדבר׃

וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶֽבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָֽעְלָה׃ וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּֽית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַֽהּ לֹו סָבִֽיב׃ כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִֽהְיֶה בֶעָנָן בְּיֹום הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבֹוד־ה’ וָֽאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קֹול מְדַבֵּֽר׃

Now above the expanse that was over their heads there was something resembling a throne, like a ultra-bright blue stone (e’ven-sapir, lapis lazuli ) in appearance; and on that which resembled a throne, high up, was a figure with the appearance of a man. Then I noticed from the appearance of His loins and upward something like glowing metal that looked like fire all around within it, and from the appearance of His loins and downward I saw something like fire; and there was a radiance around Him. As the appearance of the rainbow in the clouds on a rainy day, so was the appearance of the surrounding radiance. Such was the appearance of the likeness of the glory of Adonai (kevod Adonai). And when I saw it, I fell on my face and heard a voice speaking.

Witness #3B.  The Prophet Ezekiel (Part II):

וארבעה פנים לאחד פני האחד פני הכרוב ופני השני פני אדם והשלישי פני אריה והרביעי פני־נשר׃

וְאַרְבָּעָה פָנִים לְאֶחָד פְּנֵי הָאֶחָד פְּנֵי הַכְּרוּב וּפְנֵי הַשֵּׁנִי פְּנֵי אָדָם וְהַשְּׁלִישִׁי פְּנֵי אַרְיֵה וְהָרְבִיעִי פְּנֵי־נָֽשֶׁר׃

And each one had four faces. The first face was the face of a cherub, the second face was the face of a man, the third the face of a lion, and the fourth the face of an eagle.

היא החיה אשר ראיתי תחת אלהי־ישראל בנהר־כבר ואדע כי כרובים המה׃ ארבעה ארבעה פנים לאחד וארבע כנפים לאחד ודמות ידי אדם תחת כנפיהם׃ ודמות פניהם המה הפנים אשר ראיתי על־נהר־כבר מראיהם ואותם איש אל־עבר פניו ילכו׃

הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵֽי־יִשְׂרָאֵל בִּֽנְהַר־כְּבָר וָאֵדַע כִּי כְרוּבִים הֵֽמָּה׃ אַרְבָּעָה אַרְבָּעָה פָנִים לְאֶחָד וְאַרְבַּע כְּנָפַיִם לְאֶחָד וּדְמוּת יְדֵי אָדָם תַּחַת כַּנְפֵיהֶֽם׃ וּדְמוּת פְּנֵיהֶם הֵמָּה הַפָּנִים אֲשֶׁר רָאִיתִי עַל־נְהַר־כְּבָר מַרְאֵיהֶם וְאֹותָם אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵֽכוּ׃

These are the living beings that I saw beneath the El Yisrael by the river Chebar; so I knew that they were cherubim. Each one had four faces and each one four wings, and beneath their wings was the form of human hands. As for the likeness of their faces, they were the same faces whose appearance I had seen by the river Chebar. Each one went straight ahead.

Visions of the Presiding Judge:

In the accounts and visions of Job, Isaiah and Ezekiel we see a glimpse into the secret deliberations of the Heavenly Court.

Presiding over the court session, sitting upon the throne of Elohim Chayim high above the heads of the four cherubim, is one who possesses the form of a Man. This is a prophetic depiction of the Messiah Yeshua ben Joseph ben David. He is seated at the right hand of the heavenly Father and therefore rules from a place high above the holy angels. Adonai Tseva’ot is not clearly in view here because the central focus of the revelation is upon the Messiah; therefore, the main focus is upon revealing the one who is depicted as possessing the “form (likeness) of a man.”

Messiah is the ruling Judge of of the Heavenly Court:

The prophet Ezekiel depicts the Messiah as ruling from the Court of Heaven; not just as an administrator but as the Presiding Judge.

This reveals to us that the Righteous Father (אבי הצדיק) has appointed the Messiah to be the Judge of all His creatures. This responsibility includes Messiah  being assigned the title of being the Judge of the Living and the Dead (השופט החיים והמתים-Shofet haChaiim v’hametim). He is the Judge of all humankind. He is the Judge of all the angels. He is the Lord of Heaven. Messiah is the Judge of all.  And when He (we believe in this century) triumphantly miraculously descends from heaven to earth a second time He will assume the throne of His ancestor King David. Then the returning Messiah Ben David will rule as the Conquering Messiah from His ancestor’s throne in Jerusalem. At that time Messiah will rule as the Kol Bakol (הכל מהכל-All in All), the Lord of all the heavens and the earth!

Ezekiel and the Witness of the Four Faces:

In the visions of Ezekiel, related to the Proceedings of the Heavenly Court (פעולות של בית המשפט השמימי), there are Four Faces symbolically projected (mirrored) from the faces of four Cherubim (whose form is like that of four men). In the prophet’s first vision each of the faces of the four living creatures mirror forth the images of a man (center forward), a lion (right), an ox (left), and an eagle (center back). These four “mirror images” are a prophetic testimony to the (then future) ministry of the Messiah. In reference to the first testimony of Ha-Mashiach (the Anointed One) this witness is conveyed through the agency of men. The four-fold testimony of men reveals Messiah as the promised King (the lion), Servant (the ox), Perfect Man (man), and Ben Ha-Elohim (the eagle).

Four historical accounts become one single authoritative body of testimony:

At the beginning of the Brit Chadashah there are four successive accounts of the life of the Messiah. The vision of Ezekiel points to these four historical accounts as coming together to form one single authoritative body of testimony. This body of eye-witness testimony is part of the actual Proceedings of the Heavenly Court (פעולות של בית המשפט השמימי). The Four Faces of Ezekiel that testify to the Messiah are as follows:

The Face of Messiah #1.  The King (אַרְיֵה-Lion). In the testimony of the Lion the Messiah is depicted as the King of Israel, the Lion of Judah (האריה משבט יהודה-Ha-Airei Mishvet Yehudah).

The Face of Messiah #2.  The Servant (שׁ֥וֹר-Ox). In the testimony of the Ox the Messiah is depicted as the Suffering Servant, the Holy Servant (עובד הקודש-Eved HaKadosh), and the Man of Sorrows (איש מכאבות-Ish Makhovot), .

The Face of Messiah #3.  The Perfect Man (אָדָם֒-Man).  In the testimony of the sinless Ben Ha-Adam the Messiah is depicted as the Perfect Man, the Savior to every person (המושיע לכל אדם-HaMoshia l’chol Adam).

The Face of Messiah #4.  The *Ben Ha-Elohim (נֶ֖שֶׁר-Eagle). In the testimony of the Eagle the Messiah is depicted as the Ben Ha-Elohim (בן האלוהים). The symbol of the “Eagle” in Ezekiel’s vision indicates the very Presence of the Spirit of the Holy One that dwells within the Messiah; for the Son is the visible image of the invisible God (1, 2, 3).

 *The Face of the visible revelation of the invisible God (פני של ההתגלות הגלויה לעין של האלוהים הבלתי נראה).

What we discover from the Four Messengers:

In the Testimony of Messiah we discover from the witness of the four Malakim (Messengers, Jewish Evangelists) that the Anointed One is the Last Adam. In the Tanakh four is the numerical symbol for universality (N-S-E-W). Therefore, the Message here does not just apply to Yehudim. The Message also applies universally to the Goyim (i.e. to all of the race of Adam, both Jews and Gentiles; cf. the “Messiah in Sukkot”). The Besorah of Ha-Mashiach is directed first to the people of Israel (‘to him who much is given, much is expected’) and then, thereafter, also to all of the nations, peoples, and families of the world. The problem of sin is a universal one. Both Jew and Gentile are members of the race of Adam. Since all have sinned and come short of the glory of Adonai Eloheinu we all need deliverance from sin and we all need to receive the gift of righteousness that only comes through faith in the Messiah of Israel. Although Israel is the chosen nation and elect people of Adonai, it has always been our Father’s plan to use His royal, priestly nation and people as a means to reach out and extend His Wings, the Great Wings of His Mercy (His saving-help) to all the nations and peoples of the world.

We are all sinners in need of a Deliverer:

So what is it that we Jews must understand after we hear the testimony of the Four Faces of Messiah that Ezekiel bore witness to in his vision of the actual Proceedings of the Heavenly Court? The answer is that as the firstborn nation and people of Adam’s race we must all understand that we too (like the Gentiles) are sinners in need of deliverance from the oppression of sin and its consequences. We Jews must also understand that the Salvation of Adonai is not embodied in a single religious system (the oral law of the rabbis) but in our faith in the Messiah of all humankind, who is the Savior of the World (not just Israel). From the prophets of Israel we learn:

The Messiah is our King. He is our Suffering Servant who in holy love gave up His life for us all as a ransom for our sin.

Messiah is the Perfect Man who the entire world and all its peoples should aspire to be like. He is the Ben Ha-Elohim. He is the Coming One (Hu Haba’), the Son of the Almighty, the Promised One (the seed of the woman), He is the Ben Avraham who has succeeded where our fathers Abraham, Isaac, Jacob, Joseph, Aaron, Moses, David and all the other champions of our race have failed. M’shiach Adonai is our one true Tzaddik (Righteous One). He is the Moshia HaOlam, the Savior of the World, who alone has conquered sin and death (on our behalf).

Messiah alone is the Perfect-Sinless Man:

What is it that the Messiah of the World accomplished that Adam (the first Son of the Almighty) and all the rest of us, who are members of his race, have failed to do? Unlike the first Adam the Last Adam, the Messiah Yeshua, has never sinned. He is without sin. The Tzaddik obeyed the Righteous Father in everything. The Anointed One even gave up His own life as a ransom for many (something the first Adam would not do; and could not do because of his sin). The first Adam due to his disobedience could only pass on to us the ‘natural’ life of his soul; for the eternal (supernatural) life of the Spirit of the Holy One had left him. Due to the disobedience of the first Adam our Father in heaven could not pass on to us (his descendants) the eternal life of the Holy Spirit that he formerly was so immeasurably blessed to possess in his spirit. Tragically this was so because at the moment of his sin the Holy Spirit left the throne-room of Adam’s heart (the most holy place of his spirit).

Messiah can cleanse us of all unrighteousness:

In contrast to the first Son of the Almighty (Ben Ha-Elohim), the Messiah never sinned. As a result of His perfect obedience the (second Son and) Last Adam continues to retain (forever) all of the Presence of the Holy Spirit within Himself. As our Korban Pesach (our Sacrifice) and Pischeinu (our Passover), the Messiah is able to pay for the penalty of all our sins and cleanse us of all unrighteousness. In addition, as the Head of the Assembly of Israel (Rosh Ha’edah Yisrael) and as the firstborn (preeminent one) of the entire human race Messiah is able to give the gift of our Father Adonai’s eternal life to whomever He will. Messiah, the Deliverer of us all, can and will pass on the life of the Spirit of the Holy One to all our people. This is the time of the favor of Avinu Shebashamayim. We are quickly approaching the time of our Messiah’s return. Every one of us who believe on His Name immediately will receive the gift of eternal life. The Spirit of the Holy One is now returning to throne-room (the most holy place) of our nation’s heart and our people’s hearts; never-again to leave us. For although we have been unfaithful He must remain faithful. For He cannot deny Himself (that we are His people, His treasure).

The Scroll of Unveiling, Vision, and Revelation:

In the first vision of Ezekiel (Chapter 1) each of the Faces of the Four Living Creatures mirror forth the images of a man (center forward), lion (right), ox (also trans. bull, left), and an eagle (center back). These Hebrew images (ancient pictographs) are symbolic of the human eye-witness account of the ministry of Messiah. However, in the latter vision of Ezekiel (Chapter 10), the ox face is changed into the face of a “Cherub” (כְּרוּב). In this latter case the vision (Chapter 10) refers to the Testimony of Messiah given by angels (הַמַּלְאָכִים-the angels as malakim); as well as men (מַלְאָכִ֣י-man as Adonai’s malak; His messenger). The Testimony of Messiah by angels (as alluded to in Ezekiel’s second vision of the of the Heavenly Court is liberally found throughout the Tanakh and Brit Chadashah. However, nowhere in the Holy Scriptures is the Testimony of Messiah by the holy ones more prevalent than in the Scroll of Hitgalut, the Book of “Unveiling.” Four examples of angelic testimony that bear witness to our Messiah is found in the Scroll of Unveiling (ההתגלות-HaHitgalut):

The Lion, Ox, Man, and Eagle:

ומן הכסא יוצאים ברקים, קולות ורעמים; ושבעה לפידי אש בוערים לפני הכסא, אשר הם שבע רוחות האלוהים. לפני הכסא כים זכוכית דומה לבדלח, ובאמצע הכסא וסביב לכסא ארבע חיות מלאות עינים מלפנים ומאחור. החיה הראשונה דומה לאריה; החיה השניה דומה לעגל; החיה השלישית פנים לה כפני אדם; והחיה הרביעית דומה לנשר מעופף. וארבע החיות לכל אחת מהן שש כנפים. מסביב ומבפנים הן מלאות עינים, ויומם ולילה אינן חדלות לומר: “קדוש, קדוש, קדוש, ה’ אלוהים צבאות אשר היה והוה ויבוא.” ובכל עת שתתנה החיות כבוד ויקר ותודה ליושב על הכסא, החי לעולמי עולמים, יפלו עשרים וארבעה הזקנים לפני היושב על הכסא וישתחוו לחי לעולמי עולמים, ויניחו את עטרותיהם לפני הכסא באמרם: “לך יאה, אדוננו ואלהינו, לקבל את הכבוד והיקר והגבורה, כי אתה בראת הכל וברצונך היו ונבראו.” פ

וּמִן הַכִּסֵּא יוֹצְאִים בְּרָקִים, קוֹלוֹת רְעָמִים; וְשִׁבְעָה לַפִּידֵי אֵשׁ בּוֹעֲרִים לִפְנֵי הַכִּסֵּא, אֲשֶׁר הֵם שֶׁבַע רוּחוֹת הָאֱלֹהִים. לִפְנֵי הַכִּסֵּא כְּיָם זְכוּכִית דּוֹמֶה לִבְדֺלַח, וּבְאֶמְצַע הַכִּסֵּא וְסָבִיב לַכִּסֵּא אַרְבַּע חַיּוֹת מְלֵאוֹת עֵינַיִם מִלְּפָנִים וּמֵאָחוֹר. הַחַיָּה הָרִאשׁוֹנָה דּוֹמָה לְאַרְיֵה; הַחַיָּה הַשְּׁנִיָּה דּוֹמָה לְעֵגֶל; הַחַיָּה הַשְּׁלִישִׁית פָּנִים לָהּ כִּפְנֵי אָדָם; וְהַחַיָּה הָרְבִיעִית דּוֹמָה לְנֶשֶׁר מְעוֹפֵף. וְאַרְבַּע הַחַיּוֹת לְכָל אַחַת מֵהֶן שֵׁשׁ כְּנָפַיִם. מִסָּבִיב וּמִבִּפְנִים הֵן מְלֵאוֹת עֵינַיִם, וְיוֹמָם וָלַיְלָה אֵינָן חֲדֵלוֹת לוֹמַר: “קָדוֹשׁ, קָדוֹשׁ, קָדוֹשׁ, ה’ אֱלֹהֵי צְבָאוֹת אֲשֶׁר הָיָה וְהֺוֶה וְיָבוֹא.” וּבְכָל עֵת שֶׁתִּתֵּנָּה הַחַיּוֹת כָּבוֹד וִיקָר וְתוֹדָה לַיּוֹשֵׁב עַל הַכִּסֵּא, הַחַי לְעוֹלְמֵי עוֹלָמִים, יִפְּלוּ עֶשְׂרִים וְאַרְבָּעָה הַזְּקֵנִים לִפְנֵי הַיּוֹשֵׁב עַל הַכִּסֵּא וְיִשְׁתַּחֲווּ לַחַי לְעוֹלְמֵי עוֹלָמִים, וְיַנִּיחוּ אֶת עַטְרוֹתֵיהֶם לִפְנֵי הַכִּסֵּא בְּאָמְרָם: “לְךָ יָאֶה, אֲדוֹנֵנוּ וֵאלֹהֵינוּ, לְקַבֵּל אֶת הַכָּבוֹד וְהַיְקָר וְהַגְּבוּרָה, כִּי אַתָּה בָּרָאתָ הַכֺּל וּבִרְצוֹנְךָ הָיוּ וְנִבְרְאוּ.” פ

Out from the throne come flashes of lightning and sounds and peals of thunder. And there were seven lamps of fire burning before the throne, which are the seven Spirits of the Almighty One; and before the throne there was something like a sea of glass, like crystal; and in the center and around the throne, four living creatures full of eyes in front and behind. The first creature was like a lion, and the second creature like an ox, and the third creature had a face like that of a man, and the fourth creature was like a flying eagle. And the four living creatures, each one of them having six wings [the number six is a witness to Man who was created on the sixth day], are full of eyes around and within; and day and night they do not cease to say, “HOLY, HOLY, HOLY IS ADONAI ELOHEI TSEVA’OT, WHO WAS AND WHO IS AND WHO ALWAYS WILL BE.” And when the living creatures give glory and honor and thanks to Him who sits on the throne, to Him who lives forever and ever, the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying, “Worthy are You, Adoneinu Eloheinu, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.”

To Him be Blessing, Honor, Glory and Dominion forever:

ראיתי ושמעתי קול מלאכים רבים סביב לכסא ולחיות ולזקנים – מספרם רבבות רבבות ואלפי אלפים – והם אומרים בקול גדול: “ראוי השה שנזבח לקבל גבורה, עשר וחכמה וכח ויקר וכבוד וברכה.” וכל בריה אשר בשמים ובארץ ומתחת לארץ ועל הים וכל אשר בהם, שמעתי אומרים: “ליושב על הכסא ולשה הברכה והיקר והכבוד והעז לעולמי עולמים.” פ

רָאִיתִי וְשָׁמַעְתִּי קוֹל מַלְאָכִים רַבִּים סָבִיב לַכִּסֵּא וְלַחַיּוֹת וְלַזְּקֵנִים – מִסְפָּרָם רִבְבוֹת רְבָבוֹת וְאַלְפֵי אֲלָפִים –וְהֵם אוֹמְרִים בְּקוֹל גָּדוֹל: “רָאוּי הַשֶּׂה שֶׁנִּשְׁחַט לְקַבֵּל גְּבוּרָה, עֺשֶׁר וְחָכְמָה וְכֺחַ וִיקָר וְכָבוֹד וּבְרָכָה.” וְכָל בְּרִיָּה אֲשֶׁר בַּשָּׁמַיִם וּבָאֶרֶץ וּמִתַּחַת לָאָרֶץ וְעַל הַיָּם וְכָל־אֲשֶׁר־בָּם, שָׁמַעְתִּי אוֹמְרִים: “לַיּוֹשֵׁב עַל הַכִּסֵּא לַשֶּׂה הַבְּרָכָה וְהַיְקָר וְהַכָּבוֹד וְהָעֺז לְעוֹלְמֵי עוֹלָמִים.”פ

Then I looked, and I heard the voice of many malakim (מלאכים-angels) around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud ( גדול-great) voice: “See the Lamb (ראוי השה-raui hasseh) that was sacrificed [the korban Pesach] who is worthy to receive power (לקבל גבורה-lekabbel gevurah), wealth (עשר-osher), wisdom (חכמה-chokhmah), might (כח-koach), honor (יקר-yakar), glory (כבוד-kavod) and blessing (וברכה-uvrakhah)!”  And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.” And the four living creatures kept saying, “Amen.” And the elders fell down and worshiped.

Hallelujah! For Eloheinu Adonai Tseva’ot reigns:

יצא קול מן הכסא – אומר: “הללו את אלהינו כל עבדיו – היראים אותו, הקטנים והגדולים!” ושמעתי קול כקול המון רב וכקול מים רבים וכקול רעמים חזקים – אומר: “הללויה כי מלך ה’ אלהינו, אלהי צבאות. נגילה ונשמחה ונתן לו כבוד, כי באה חתנת השה ואשתו הכינה עצמה; ונתן לה ללבש בוץ טהור וצח, כי הבוץ הוא צדקות הקדושים.” אמר אלי: “כתב: ‘אשרי הקרואים אל משתה חתנת השה.'” הוסיף ואמר לי: “אלה הם דברי אמת של אלוהים.” נפלתי לרגליו להשתחוות לו, אך הוא אמר אלי: “ראה, אל נא. עבד-חבר אני לך ולאחיך אשר יש להם עדות ישוע. לאלוהים תשתחוה! הן עדות ישוע היא רוח הנבואה.” פ

A voice came from the throne, saying, “Give praise to Eloheinu, all you His bond-servants, you who fear Him, the small and the great.” Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying, “Hallelujah! For Eloheinu Adonai Tseva’ot reigns. Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.” It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the holy ones. Then he said to me, “Write, ‘Blessed are those who are invited to the marriage supper of the Lamb.'” And he said to me, “These are true words of the Almighty.” Then I fell at his feet to worship him. But he said to me, “Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Yeshua; worship the Almighty. For the testimony of Yeshua is the spirit of (all) prophecy.”

These words are Faithful and True:

הוא הראה לי נהר מים חיים, מבהיק כבדלח, יוצא מכסא האלוהים והשה. באמצע רחוב העיר ועל שפת הנהר מזה ומזה – עץ חיים עושה פרות שתים-עשרה פעמים, בתתו בכל חדש וחדש את פריו, ועלה העץ למרפא הגוים. שום קללה לא תהיה עוד. כסא אלוהים והשה יהיה בה ועבדיו ישרתוהו. הם יראו את פניו, ושמו על מצחותם. ולילה לא יהיה עוד ולא יצטרכו לאור מנורה ולאור שמש, כי ה’ אלוהים יאיר עליהם וימלכו לעולמי עולמים. עוד אמר אלי: “הדברים האלה נאמנים ואמתיים ו ה’ אלהי רוחות הנביאים שלח את מלאכו להראות לעבדיו את אשר צריך להיות במהרה.” “הנני בא מהר. אשרי השומר את דברי הנבואה של הספר הזה.” פ

הוּא הֶרְאָה לִי נְהַר מַיִם חַיִּים, מַבְהִיק כִּבְדֺלַח, יוֹצֵא מִכִּסֵּא הָאֱלֹהִים וְהַשֶּׂה. בְּאֶמְצַע רְחוֹב הָעִיר וְעַל שְׂפַת הַנָּהָר מִזֶּה וּמִזֶּה – עֵץ חַיִּים עוֹשֶׂה פֵּרוֹת שְׁתֵּים־עֶשְׂרֵה פְּעָמִים, בְּתִתּוֹ בְּכָל חֺדֶשׁ וְחֺדֶשׁ אֶת פִּרְיוֹ, וַעֲלֵה הָעֵץ לְמַרְפֵּא הַגּוֹיִם. שׁוּם קְלָלָה לֹא תִּהְיֶה עוֹד. כִּסֵּא אֱלֹהִים וְהַשֶּׂה יִהְיֶה בָּהּ וַעֲבָדָיו יְשָׁרְתוּהוּ. הֵם רְאוּ אֶת פָּנָיו, וּשְׁמוֹ עַל מִצְחוֹתָם. וְלַיְלָה לֹא יִהְיֶה עוֹד וְלֹא יִצְטָרְכוּ לְאוֹר מְנוֹרָה וּלְאוֹר שֶׁמֶשׁ, כִּי ה’ אֱלֹהִים יָאִיר עֲלֵיהֶם וְיִמְלְכוּ לְעוֹלְמֵי עוֹלָמִים. עוֹד אָמַר אֵלַי: “הַדְּבָרִים הָאֵלֶּה נֶאֱמָנִים וַאֲמִתִּיִּים וַ ה’ אֱלֹהֵי רוּחוֹת הַנְּבִיאִים שָׁלַח אֶת מַלְאָכוֹ לְהַרְאוֹת לַעֲבָדָיו אֶת אֲשֶׁר צָרִיךְ לִהְיוֹת בִּמְהֵרָה.” “הִנְנִי בָּא מַהֵר. אַשְׁרֵי הַשּׁוֹמֵר אֶת דִּבְרֵי הַנְּבוּאָה שֶׁל הַסֵּפֶר הַזֶּה.”פ

Then he [the angel] showed me a river of the water of life, clear as crystal, coming from the throne of the Almighty and of the Lamb, in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. There will no longer be any curse; and the throne of the Almighty and of the Lamb will be in it, and His bond-servants will serve Him; they will see His Face, and His Name will be on their foreheads. And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Adonai Almighty will illumine them; and they will reign forever and ever.  And he said to me, “These words are faithful and true;” and Adonai, the Almighty One of the spirits of the prophets, sent His angel to show to His bond-servants the things which must soon take place. “And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this Scroll.”

The Appearances of the Four Living Creatures (Four Chayyot):

The (four) Cherubim who are alluded to in all of the visions of the Heavenly Court are known for their exceptional wisdom and administrative ability. These very high-ranking angels appear in the Holy Scriptures on three very important occasions, contexts, and circumstances:

Appearance #1.  In the Garden of Eden the cherubim (הַכְּרֻבִ֗ים) appeared to keep the first Adam (after his sin) from partaking of the fruit of the Tree of Life (that gives eternal life) so that the fallen Son of Elohim (Ben Ha-Elohim) might not live in sin “forever;” therefore, it was necessary that Adam die first, so that in death he might be thoroughly and permanently cleansed of sin; thereafter, he could be resurrected in a new righteous body to live forever in a state of permanent-perfect righteousness (Genesis 3:24).

Appearance #2.  To the prophet (הַנָּבִ֗יא)-priest (הַכֹּהֵ֛ן) Ezekiel (multiple of times) the four living creatures appeared to him, each and every time revealing to him the mystery of the Almighty, the mystery of the M’shiach Adonai.

Appearance #3.  To the elder (הַזָּקֵן)-shaliach (שָׁלִיחַ) Yochanan ben Zebedee the four living creatures appeared to him, also revealing to him the mystery of the Four Faces of Messiah (i.e. the revelation that the Spirit of Prophecy (רוּחַ הַנְּבוּאָה) is the Testimony of Yeshua (הֵן עֵדוּת יֵשׁוּעַ הִיא רוּחַ הַנְּבוּאָה).

Duties of the Four Living Creatures:

The duties of the Cherubim are fourfold; as is indicated by several passages in the Holy Scriptures:

Assigned duty #1.  Guard and vindicate the righteousness of Adonai (1, 2, 3);

Assigned duty #2.  Be a symbol of the mercy of the Holy One (1, 2);

Assigned duty #3.  Assist in the administration of the governance of the Almighty One (1, 2, 3); and

Assigned duty #4.  Be a witness to the universal ministry of the Messiah to Israel and the whole World (1, 2, 3, 4, 5, 6, 7, 8).

The Besorah of the Beloved Talmid:

As a means to our better understanding the Proceedings of the Heavenly Court during the Ten Great Days of Awe (Yamim Noraim) we will review multiple chapters from the Jewish Besorah of Yochanan ben Zebedee; which reveals the Fourth Face of the Messiah—the testimony of the Eagle—that symbolizes the Presence of the Spirit of the Holy One that Indwells the Messiah. This review provided in chapters 17-28 of this document will include a brief introductory description of the testimony, evidence, and findings of the Beloved Talmid that are derived from his eyewitness account of observing both the life-events and teachings of the Messiah and the actual Proceedings of the Heavenly Court (פעולות של בית המשפט השמימי).

Thereafter, in chapters 25–39 we will present Yochanan’s five-fold witness to the life and teaching ministry of the Messiah:

Testimony of the Messiah #1.  The witness of the Elijah to come (יוחנן בן זכריה-Yochanan Ben Zechariah), the spokesperson for all the prophets;

Testimony of the Messiah #2.  The witness of Messiah’s own miraculous works (past, present, and future);

Testimony of the Messiah #3.  The witness of the Heavenly Father Himself (אבינו שבשמים-Avinu Shebashamayim);

Testimony of the Messiah #4.  The witness of all of the Tanakh (תנ”ך) – the Torah (תורה-Teaching), the Nevi’im ( נביאים-Prophets) and the Ketuvim (כתובים-Writings); and

Testimony of the Messiah #5.  The witness of the lawgiver and the deliverer Moshe (Hebrew: מֹשֶׁה‎‎, Syriac: ܡܘܫܐ‎, Arabic: موسى‎‎, Greek: Mωϋσῆς).

We believe the constant forensic activity and legal nature of the besorah of Yochanan ben Zebedee—the Endowment of the Grace of Adonai (יוֹחָנָן בֵּן זַבְדַּי)—proves that this body of testimony is directly connected to the Proceedings of the Heavenly Court, with the principal focus being on the reader returning to Adonai before the time of judgment that is symbolized in the 10 days of testing that is depicted in another writing of Yochanan ben Zebedee (cf. ההתגלות-HaHitgallut).

Be Prepared…

According to Jewish tradition the first two days of Yamam Noraim are the optimal time for a person to be prepared to be judged by the King of the Universe.

If one is prepared for judgment at this time—before the beginning of Rosh Hashanah and Yom Teruah (Tishri 1)—then such a one will be deemed worthy to be sealed in the Book of Life and will be exempt from the time of further testing that occurs during the follow-on (seven) Intermediate days (Tishri 3-9); and on the day of Yom Kippur (Tishri 10); which is the final day when one may be “sealed” in the Book of Life.

Six words used to convey the meaning of the Assembly of the Messiah:

Below is a brief explanation of eight terms that have been used throughout this chapter to convey the meaning of  the words “assembly”  and “congregation:” six of these terms are Hebrew words; and two of these  terms are Greek words:

Term #1.  Moed (מוֹעֵד) – Appointed time, place, meeting.
Term #2.  Mikra (מִקְרָא) – A convocation, assembly, reading, summoning.
Term #3.  Edah (עֵדָה) – Congregation, assembly.
Term #4.  Atzeret (עֲצָ֫רֶת) – Solemn assembly, an assembly;
Term #5.  Kahal (קָהַל) – To gather an assembly, convocation, congregation;
Term #6.  Kehillah (קְהִלָּה) – Assembly, congregation.Term #4.  Atzeret (עֲצָ֫רֶת) – Solemn assembly, an assembly;
Term #7.  Synagogue (την συναγωγή) – House of assembly (בית כנסת‎‎), house of prayer (בית תפילה, שול), and house of study (בית מדרש).
Term #8.  *Epi-Synagogue (επί την συναγωγή) – An assembly that by its connection is fixed on (επί) following the Messiah.

*Epi (επί) – this word-forming element means: “on, at, above, close upon” (in space and time). In Greek επί την συναγωγή  literally means “on the convoy” (Hebrew: על השיירה). When used in the context of our student relationship with the Messiah, who is the Rabbi of us all, this special term indicates that together we are an “assembly that is on the move.” We are an assembly that is actively engaged in closely following our Rabbi, the Messiah—-wherever He may go (1, 2, 3, 4, 5, 6, 7).

The very special meaning of the messianic term Epi-Synagogue:

אם מישהו משרת אותי, שילך אחרי; היכן שאהיה אני, שם יהיה גם משרתי. איש אם ישרת אותי, האב יכבד אותו. פ

If anyone serves Me, he must follow Me; and wherever I am, there also will be My servant. If anyone serves Me, the Father will honor him.

One of the most important words that is used in the Tanakh and HaBrit HaChadashah is the special (Greek) term epi-synagogue (επί την συναγωγή). The word prefix “epi” is not found affixed to the word synagogue anywhere in the Septuagint version of the Tanakh; and this term is only used one time in the HaBrit HaChadashah. Why is this? Because during the time our Hebrew Bible was written the Messiah had not yet appeared to Israel.

However, after the Messiah appeared to Israel (the first time; there will soon be another), Adonai our Father required all of us together—the entire assembly of  Israel—to follow closely after (επί την συναγωγή) M’shicho (His Messiah). Therefore, our heavenly Father spoke to a remnant of our ancestors, saying:

בדברו את הדברים האלה הופיע ענן וסכך עליהם, ופחד נפל עליהם בהיותם בתוך הענן. יצא קול מתוך הענן לאמר: “זה בני בחירי, אליו תשמעון!” פ

As he spoke these things, a cloud appeared and covered them, and fear fell upon them while they were in the cloud. A voice came out of the cloud, saying, “This is My Chosen One, My Son to whom you shall listen, understand, and obey!“

In the “Book of Hebrews” that is (prophetically) addressed to our people (Israel) we are not just encouraged to assemble together as Jews to be lead by just any rabbi. – We are Divinely directed to specifically assemble together and be led by the Messiah. We are to be led together as a unit, a “convoy” (επί την συναγωγή) that is continuously following closely after Rosh Ha’edah (ראש העדה-Head of the Community). For it is written:

האלוהים אשר דבר מקדם פעמים רבות ובדרכים רבות אל האבות ביד הנביאים, דבר אלינו באחרית הימים האלה ביד הבן אשר שם ליורש כל ובידו גם עשה שמים וארץ; הוא זהר כבודו וצלם עצמותו ונושא כל בדברו רב-הגבורה, ולאחר שעשה טהור חטאים ישב לימין הגדלה במרומים והיה לגדול במאד מן המלאכים, כהיות השם שירש נעלה משלהם, כי אל מי מהמלאכים אמר מעולם, “בני אתה אני היום ילדתיך?” ועוד, “אני אהיה-לו לאב והוא יהיה-לי לבן?” פ

Eloheinu after He spoke long ago to [our] fathers and [our] prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high, having become as much better than the angels, as He has inherited a more excellent name than they. For to which of the angels did He ever say, “You are My Son, today I have begotten You?”

Messiah in Rosh Hashanah & Yom Teruah Chapter 6 >>