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. Introduction: Proceedings of the Heavenly Court
8. The Three Witnesses
9. Visions of the Presiding Judge
10. Messiah is the Ruling Judge of the Heavenly Court
    
11. Ezekiel and the Witness of the Four Faces
12. Four historical accounts become one single authoritative body of Testimony
13. The Scroll of Unveiling, Vision, and Revelation
14. The Lion, Ox, Man, and Eagle
15. To Him be Blessing, Honor, Glory and Dominion forever
16. Hallelujah! For Eloheinu Adonai Tseva’ot reigns
17. These words are Faithful and True
18. The Appearances of the Four Living Creatures
19. Duties of the Four Living Creatures
20. The Besorah of the Beloved Talmid
21. Be Prepared…
22. Six words used to describe the Assembly of the Messiah
23. 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

Ten Days to Yom Kippur: 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).

Ten Days to Shavuot: 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.

Resurrection Miracle on Rosh HaShanah: 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.

Assembly of Messiah: 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 Judge is Properly Introduced: 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.

Enforcer of Universal Order: God is introduced as the Shofet (שֹׁפֵט) not merely as a modern courtroom magistrate, but as a Sovereign Ruler, Deliverer, and Enforcer of Universal Order. The root word shafat means to govern or right a wrong, meaning His “courtroom” encompasses the entire created order.

When God takes His seat as HaShofet: His prophets frequently introduce Him through a formal legal framework known as a “covenant lawsuit” (rib). Instead of an airtight room, God calls the entire universe to attention.

He is the Sovereign Ascending the Throne: As a Shofet, God is introduced by the regular establishment of His throne. His act of governing and judging are inseparable from royal power. As declared in Psalm 9:7-8:

“But Adonai abides forever; He has established His throne for judgment. He judges the world with justice; He governs the people with equity.”

God is an Active Defender and Deliverer: Unlike a judge who is an impartial third party, HaShofet is an active deliverer who vindicates the oppressed. When God acts as Shofet, He enters the scene to execute mishpat (justice) and tzedek (righteousness) by defending the vulnerable and defeating their adversaries. As observed in Isaiah 33:22:

“For Adonai is our judge, Adonai is our lawgiver, Adonai is our king; He will save us.” 

Sefer HaChaiim: 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 (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).

Sealed For Life: The righteous are completely written and sealed for life (צדיקים גמורין נכתבין ונחתמין לאלתר לחיים).

The Wicked: The thoroughly wicked people are written and sealed immediately to death (רשעים גמורין נכתבין ונחתמין לאלתר למיתה).

The Undecided: 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).

When the Time of the Undecided Ends: 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.

The Unveiling: 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 has given to us the Besorah according to Yochanan (הבשורה על־פי יוחנן) that is a witness to the favor, mercy and 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 Mashiach 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 Meshicho (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 God 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.

Fulfilling All of God’s Torah: Lekayem (לקים) – to fulfill (Piel infinitive) – This means the Messiah will confirm, support, and strengthen the Torah and the prophets until ee 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:

The Marital Pledge of God: Adonai Eloeinu pledges to cleanse us of all of our sins. Remove all our sins. Give us the gift of the indwelling Presence of His Spirit. Give us a New Heart (Lev Chadash-לֵב חָדָשׁ) to renew our cleansed spirits. Transform us by His Spirit from the Inside-out. Then through the power of the New Heart (Lev Chadash-לֵב חָדָשׁ) transform us and make us become perfect (שְׁלֵמִים-shelamim) as He is perfect (שָׁלֵם-shalem). Once perfected God will then Exodus out of this flawed, stained Creation into His Perfect Creation.

.רָאִיתִי שָׁמַיִם חֲדָשִׁים וְאֶרֶץ חֲדָשָׁה, כִּי הַשָּׁמַיִם הָרִאשׁוֹנִים וְהָאָרֶץ הָרִאשׁוֹנָה עָבְרוּ וְהַיָּם אֵינֶנּוּ עוֹד

“I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the *sea was no more.”

*The sea and the sea of forgetfulness are no more. Why? Because when the perfect has come imperfect old has passed away. It is forgotten. It is erased. 

Exodus Us Into His New Creation.

רָאִיתִי אֶת עִיר הַקֺּדֶשׁ, יְרוּשָׁלַיִם הַחֲדָשָׁה, יוֹרֶדֶת מִן הַשָּׁמַיִם מֵאֵת הָאֱלֹהִים, מוּכָנָה כְּכַלָּה מְקֻשֶּׁטֶת לְבַעֲלָהּ. וְשָׁמַעְתִּי קוֹל גָּדוֹל מִן הַכִּסֵּא אוֹמֵר: “הִנֵּה מִשְׁכַּן הָאֱלֹהִים עִם בְּנֵי אָדָם וְיִשְׁכֺּן עִמָּהֶם; הֵמָּה יִהְיוּ לוֹ לְעַם וְהוּא הָאֱלֹהִים יִהְיֶה עִמָּהֶם , וְיִמְחֶה כָּל דִּמְעָה מֵעֵינֵיהֶם, וְהַמָּוֶת לֹא יִהְיֶה עוֹד; גַּם אֵבֶל וּזְעָקָה וּכְאֵב לֹא יִהְיוּ עוֹד, כִּי הָרִאשׁוֹנוֹת עָבְרוּ”. אָמַר הַיּוֹשֵׁב עַל הַכִּסֵּא: “הִנְנִי עוֹשֶׂה הַכֺּל חָדָשׁ”. וְאָמַר: “כְּתֺב, כִּי הַדְּבָרִים הָאֵלֶּה נֶאֱמָנִים וַאֲמִתִּיִּים הֵם”.פ

“I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband. And I heard a loud voice from the throne saying: “Behold, the dwelling place of God is with mankind, and He will dwell with them; they shall be His people, and God Himself will be with them. He will wipe away every tear from their eyes, and death shall be no more; neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” The One seated on the throne said: “Behold, I am making all things new.” And he said: “Write, for these words are faithful and true.”

God is making “all things” new:  On the final day of human history God will 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, flawed, and imperfect 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.

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

Isaiah 53: Those of us who are Jews 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 Messiah (Isaiah 53), then not only the sins of such a person will be cleansed but he (she) will receive forever the gift of the indwelling Presence of the Spirit of Holy One; the gift of eternal life.

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׃

“For this is the covenant that I will make with the house of Israel after those days—declares Adonai: I will put My Torah (תורתי) into their inmost being and inscribe it upon their hearts. Then I will be their God, and they shall be My people. No longer will they need to teach one another and say to their brother, “Know Adonai,” for all of them, from the least of them to the greatest, shall know Me—declares Adonai—for I will forgive their iniquity, and remember their sin no more.”

The Spirit Himself shall lead us: 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

And the anointing that you received from Him remains within you, and you do not need anyone to teach you; rather, just as His *anointing teaches you about everything—and it is truth and not a lie—remain in Him according to what it has taught you.

*The real Oral Torah is the gift of the Spirit. He is the One who leads us and guides us. “His anointing teaches you about everything,”

Led and Guided by the Spirit: This work of salvation led and guided by the Spirit of the Holy One requires that every Jew 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 thereafter each of us may be led and guided supernaturally by the Spirit of the Holy One. Not by any man.

הָאֱלֹהִים אֲשֶׁר דִּבֵּר מִקֶּדֶם פְּעָמִים רַבּוֹת וּבִדְרָכִים רַבּוֹת אֶל הָאָבוֹת בְּיַד הַנְּבִיאִים, דִּבֵּר אֵלֵינוּ בְּאַחֲרִית הַיָּמִים הָאֵלֶּה בְּיַד הַבֵּן אֲשֶׁר שָׂם לְיוֹרֵשׁ כֺּל וּבְיָדוֹ גַּם עָשָׂה שָׁמַיִם וָאָרֶץ; הוּא זֺהַר כְּבוֹדוֹ וְצֶלֶם עַצְמוּתוֹ וְנוֹשֵׂא כֺּל בִּדְבָרוֹ רַב־הַגְּבוּרָה. וּלְאַחַר שֶׁעָשָׂה טִהוּר חֲטָאִים יָשַׁב לִימִין הַגְּדֻלָּה בַּמְּרוֹמִים, 4וְהָיָה לְגָדוֹל בִּמְאֺד מִן הַמַּלְאָכִים, כִּהְיוֹת הַשֵּׁם שֶׁיָּרַשׁ נַעֲלֶה  מִשֶּׁלָּהֶם.פְּ

God has Spoken: “God, who spoke in times past many times and in many ways to the forefathers through the prophets, has spoken to us in these last days through the Son, whom He appointed heir of all things and through whom He also made the heavens and the earth; He is the radiance of His glory and the image of His essence, upholding all things by His mighty word. And after He had accomplished the purification of sins, He sat at the right hand of the Majesty on high, and became far greater than the angels, inasmuch as the name He inherited is superior to theirs.”

Follow The Voice of Adonai: When Rabbi 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.

Follow God’s Teacher of Righteousness: 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 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.”

The Real Oral Torah of the Holy One: 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).

The Straight Way: Therefore, in this manner of supernatural life we Jews 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.

Enlightenment that the Spirit Alone Can Bring: Today, it it is imperative that we 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.

“Gifted Ones” have been Assigned by the Spirit: It is true 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). Not according to the natural, corrupt will of men. These spiritual gifts are not a result of anyone’s works. The gifts are supernatural. They are exclusively the works of God. Not the works of man. No one may boast in self. The gifts of the Spirit do not stem from deeds, so that no one may boast (אין זה נובע ממעשים, כדי שלא יתגאה איש). Let the one who boasts boast only in God.

The Halakha of the Spirit: 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 ultra-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

“Not everyone who says to me, “Adonai, Adonai,” will enter the Kingdom of heaven, but only the one who does the will of Avi Shebashamayim. 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 wonders?” (נִפְלָאוֹת רַבּוֹת‘) Then I will declare to them: “I never knew you; depart from Me, you workers of wickedness, iniquity, wrongdoing, evil (רֶשַׁע’).”

Ahavah HaRishonah (the First Love):

God Has Given Us A New Heart: We know 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, though evil, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask Him!”

Indwelling Presence of God’s Spirit: 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 (Love): Not that we loved God, but that He loved us and sent His Son to be the 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

The First Love: “This is The First Love: Ahavah HaRishonah (אהבה הראשון): Not that we loved God our Father, but that He loved us. We love because He loved us first. There is no fear in love; on the contrary, perfect love casts out fear. For fear is bound up with punishment, and the one who fears is not made perfect in love. We love because He loved us first. Beloved, if God our Father loved us in this way (the first love), we too are obligated to love one another (the second love). Beloved, let us love one another, for love comes from Avinu Shebashamayim; and everyone who loves is born of God and knows God. Whoever does not love does not know God, for God is love. In this, the love of God was revealed among us: in the fact that God sent His only Son into the world so that we might live through Him. This is love: Not that we loved God, but that He loved us and sent His Son to be the atonement for our sins. Beloved, if the Lord our God loved us in this way, we too must love one another. If we love one another, our Father dwells within us, and His love is perfected in us.”

We Must First Go to the Love of God: 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.

First Base First, Second Base After! 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).

God’s First Love is Unique: This leads us to the question: What is the difference between the Ahavah HaRishonah (אהבה הראשון-First Love) and all other loves?

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

God Has Resurrection Power: 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.

He Can Make Us Perfect: 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.

God Can Save and Perfect Our Children:  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

Do not Marvel at this: “For just as the Father raises the dead and gives them life, so also the Son gives life to whom He wills. The Father judges no one, but has entrusted all judgment to the Son, so that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent Him. Truly, truly, I say to you: whoever hears my word and believes in Him who sent me has eternal life and does not come into judgment, but has passed from death to life. He also gave Him authority to execute judgment, because He is the Son of Man. Do not marvel at this, for the hour is coming when all who dwell in the grave will hear His voice, and those who have done good will come forth to a resurrection of life, and those who have done evil to a resurrection of judgment.

Abide In the Love of Abba Our Father: 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.

The Joy of Israel: So shall the love of Abba Avinu be matured like aged wine within us (שמחת ישראל), 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.

Besorat of God’s Grace: The good news of God’s steadfast grace ( בשורת חסדו האיתן של אלוהים) 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 will abide in us. Not the other way around.

The New Heart is a Gift From God: 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 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—like the Prushim and their Successors–may ever boast that he has saved himself by his or her “good works.”

The Messiah, our fathers, and the prophets of Israel have all uniformly taught us that the just must (humbly) live by faith (1, 2, 3, 4, 5, 6, 7). This means we must boast only in the graciousness of our Father of Mercies. 

Learn From Father Abraham: 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. For it is written:

 .’אָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, אֲנִי ה

Love your neighbor as yourself. I Am Adonai!

The Royal Decree (תּוֹרַת הַמַּלְכוּת) cannot be obeyed without the Living Torah of the permanent indwelling Presence and (supernatural) works of the Spirit of Adonai.

Dead faith 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.

Saving Faith Cleans 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. 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 way to fulfill the Law and be permanently reconciled to Avinu Shebashamayim.

Transformed from Inside-out (not outside-in): The Gift of God 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: Israel shall receive a New Heart (Lev Chadash-לֵב חָדָשׁ) that shall never fail!

Introduction: Proceedings of the Heavenly Court:

The Mystery: Referred to in Rabbinic literature as – בית דין של מעלה  – from (מ) of  (של) the “ascended” (עלה) “house of law” (בית דין-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 are first revealed in the wisdom narrative of Job, then in the writings of the prophets Isaiah and Ezekiel, and thereafter in the Four Jewish Gospels and the Scroll of Unveiling in the Brit Chadashah.

Secrets: 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. 

Legal Proceedings: 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. 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

Ne’ilah: The prayer is called “Ne’ilah”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׃

In the thirtieth year, on the fifth day of the fourth month, while I was among the exiles by the River Chebar, the heavens were opened, and I saw visions of God. On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin—the word of the Lord came to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the River Chebar; and the hand of the Lord was upon him there. I looked, and behold, a stormy wind came out of the north—a great cloud with flashing fire and a brightness all around it, and in its midst, something like the gleam of hashmal out of the fire. And in its midst was the likeness of four living creatures; and this was their appearance: they had the form of a human being. Each one had Four Faces, and each one had four wings. Their legs were straight, and the soles of their feet were like the sole of a calf’s foot; and they sparkled like the gleam of burnished bronze. And the likeness of a human hand was beneath their wings on their four sides; and the four of them had their faces and their wings. Their wings were joined one to another; they did not turn when they moved; each one went straight forward. As for the likeness of their faces, each of the four had the face of a human and the face of a lion on the right side, and the face of an ox on the left side, and the face of an eagle. Such were their faces. Their wings were spread out above; each had two wings touching one another, and two covering their bodies. Each went straight forward; wherever the spirit was to go, they went; they did not turn when they moved. As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches moving back and forth among the living creatures; the fire was bright, and out of the fire went forth lightning. And the living creatures darted back and forth like the appearance of a flash 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׃

As I looked at the living creatures, I saw a wheel on the ground beside the living creatures—one for each of the four faces. The appearance of the wheels and their workmanship was like beryl, and all four had the same likeness; their appearance and workmanship were as if one wheel were within another. When they moved, they went in any of their four directions without turning as they moved. Their rims were high and awesome, and the rims of all four were full of eyes all around. When the living creatures moved, the wheels moved beside them; and when the living creatures rose from the ground, the wheels rose. Wherever the spirit wanted to go, they went—wherever the spirit was to go—and the wheels rose alongside them, for the spirit of the living creature was in the wheels. When they moved, they moved; when they stood still, they stood still; and when they rose from the ground, the wheels rose alongside them, for the spirit of the living creature 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׃

“And over the heads of the living creatures there was the likeness of a firmament, like the awesome gleam of crystal, stretched out over their heads above. And under the firmament their wings were straight, the one toward the other; each one had two covering its body on this side, and each one had two covering its body on that side. And I heard the sound of their wings like the sound of many waters, like the voice of the Almighty; when they moved, it was the sound of a tumult like the sound of an army camp; when they stood still, they let down their wings. And there was a voice from above the firmament that was over their heads; when they stood still, they let down 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׃

“And above the expanse that was over their heads there was the likeness of a throne, in appearance like a sapphire stone (e’ven-sapir, lapis lazuli) ; and seated above the likeness of the throne was a likeness with the appearance of a human being. And I saw something like gleaming metal, like the appearance of fire enclosing it all around—from the appearance of His loins upward and from the appearance of His loins downward, I saw something like the appearance of fire, with radiance all around. Like the appearance of the rainbow that is in the cloud on a rainy day, so was the appearance of the radiance all around; it was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I 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׃

“This was the living creature that I saw beneath the God of Israel by the River Chebar; and I knew that they were cherubim. Each had four faces and each had four wings, with the likeness of human hands beneath their wings. And as for the likeness of their faces, they were the very faces I had seen by the River Chebar—their appearance and the beings themselves; each one moved straight ahead.”

Visions of the Presiding Judge:

The Form of a Man: 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.

High Above the Angels: 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 Presiding Judge: 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).

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 triumphantly 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:

The Four Faces of Messiah: 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. 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).

The four-fold testimony of men reveals Messiah as the promised King (the lion), Servant (the ox), Perfect Man (man), and Ben Ha-Elohim, Son of God (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 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 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 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).

*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).

The Scroll of Unveiling, Vision, and Revelation:

The First Vision of Ezekiel: 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.

In the Second Vision of Ezekiel: 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.

Testimony of Angels: 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

I saw and heard the voices of many angels around the throne, the living creatures, and the elders—numbering myriads of myriads and thousands of thousands—saying in a loud voice: “Worthy is the Lamb who was slain to receive power, wealth, wisdom, strength, honor, glory, and blessing.” And every creature in heaven, on earth, under the earth, and on the sea—and all that is in them—I heard saying: “To Him who sits on the throne and to the Lamb belong blessing, honor, glory, and might forever and ever.”

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

The Spirit of All Prophecy: 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:

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 First 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 perfect body to live forever (Genesis 3:24).

To the Prophet-Priest Ezekiel:.  They appeared to Ezekiel multiple of times). The four living creatures revealed to him the mystery of the Almighty, the mystery of the Mashiach Adonai.

To the Elder Yochanan ben Zebedee: The four living creatures appeared to Yochanan also revealing to him the mystery of the Four Faces of Messiah. 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:

Fourfold Duties: Guard and vindicate the righteousness of Adonai (1, 2, 3); be a symbol of the mercy of the Holy One (1, 2); assist in the administration of the governance of the Almighty One (1, 2, 3); and 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:

The Fourth Face of Messiah: As a means to our better understanding the Proceedings of the Heavenly Court during the Yamim Noraim, Ten Great Days of Awe, 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.

Testimony, Evidence and Findings of the Court: This review provided in chapters 17-28 of this document will include a brief introductory description of the testimony, evidence, and findings of the actual Proceedings of the Heavenly Court (פעולות של בית המשפט השמימי).

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

The witness of the Elijah: The witness of the Elijah to come (יוחנן בן זכריה-Yochanan Ben Zechariah), the spokesperson for all the prophets;

The witness of the works of Messiah: The witness of Messiah’s own miraculous works (past, present, and future);

The witness of God the Father Himself: The witness of the Heavenly Father Himself (אבינו שבשמים-Avinu Shebashamayim);

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

The Witness of Moses: 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…

Optimal Time To 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.

Worthy to be Sealed in the Book of Life: 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 Brit 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), God our Father required all of us together—the entire assembly of  Israel—to follow closely after (επί την συναγωγή) 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 words, a cloud appeared and overshadowed them, and fear fell upon them as they entered the cloud. A voice came from the cloud, saying: “This is My Son, My Chosen One; listen to him!”

Led Together as a Unit: 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

God, who spoke in times past many times and in many ways to the forefathers through the prophets, has spoken to us in these last days through the Son, whom He appointed heir of all things and through whom He also made the heavens and the earth; He is the radiance of His glory and the exact image of His essence, upholding all things by His powerful word; and after He had accomplished the purification of sins, He sat at the right hand of the Majesty on high, becoming far greater than the angels, for the name He inherited is superior to theirs—since 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 >>