Messiah in Yom HaBikkurim Chapter 93

Miracle #22. Healing all who had need.

  1. The Twenty-second Miracle of Messiah
  2. Opening-up questions and clues
  3. Beit-Tzaidah (Bethsaida)
  4. The compassion of the Messiah
  5. The birth and life of Hanavai Yochanan
  6. Josephus speaks of Yochanan ben Zechariah (cf. Antiquities 18.5.1-3)
  7. The unjust arrest and execution of Hanavai Yochanan
  8. The lifeless body of Biblical Judaism is now springing back to life!
  9. The Messiah was first sent by God to the people of Israel
  10. “Salvation is of the Jews…”
  11. The Messiah is the Savior of all of the human race
  12. Father Yaacov and Rabbeinu Moshe prophesied of the Messiah in Zebulun
  13. Father Yaacov and Rabbeinu Moshe prophesied of the Messiah in Naphtali
  14. In Judaism the number Ten bears a special meaning
  15. Galilee speaks of an eternal union between Adonai Eloeinu and Israel!

The Twenty-second Miracle of Messiah:

Mattai 14:13-14

{Classical & Mishnaic Hebrew}

וַיְהִי כְּשָׁמְעוֹ אֶת־זֹאת וַיָּסַר מִשָׁם בָּאֳנִיָּה אֶל־מְקוֹם חָרְבָּה וְאֵין־אִישׁ אִתּוֹ וַיִּשְׁמְעוּ הֲמוֹן הָעָם וַיֵּלְכוּ אַחֲרָיו בְּרַגְלֵיהֶם מִן־הֶעָרִים׃ וַיֵּצֵא יֵשׁוּעַ וַיַּרְא הֲמוֹן עַם־רָב וַיֶּהֱמוּ מֵעָיו לָהֶם וַיְרַפֵּא אֶת־הַחַלָּשִׁים אֲשֶׁר בָּהֶם׃

{Modern Hebrew}

יֵשׁוּעַ שָׁמַע וְנָסַע מִשָּׁם בְּסִירָה אֶל מָקוֹם שׁוֹמֵם, הוּא לְבַדּוֹ. כֵּיוָן שֶׁשָּׁמְעוּ הַהֲמוֹנִים הָלְכוּ אַחֲרָיו בָּרֶגֶל מִן הֶעָרִים. כְּשֶׁיָּצָא רָאָה הֲמוֹן עַם רַב. הוּא נִתְמַלֵּא רַחֲמִים עֲלֵיהֶם וְרִפֵּא אֶת הַחוֹלִים שֶּׁבֵּינֵיהֶם. פ

ישוע שמע ונסע משם בסירה אל מקום שומם, הוא לבדו. כיון ששמעו ההמונים הלכו אחריו ברגל מן הערים. כשיצא ראה המון עם רב. הוא נתמלא רחמים עליהם ורפא את החולים שביניהם. פ

When Yeshua heard this [about the unjust execution by beheading of the prophet Yochanan ben Zechariah], he departed from there in a boat to a desolate place, and no one was with him. When the crowd of people heard, they followed him on foot from the towns. Yeshua went out and saw the great crowd of people, and he felt moved (his insides “groaned”) for them and healed those among them who were weak.

Lukas 9:10-11

וַיָּשׁוּבוּ הַשְּׁלִיחִים וַיְסַפְּרוּ־לוֹ אֶת־כָּל־אֲשֶׁר עָשׂוֹּ וַיִּקָּחֵם אֵלָיו וַיָּסַר עִמָּהֶם לְבַדָּם אֶל־מָקוֹם שׁוֹמֵם אֲשֶׁר לָעִיר הַנִּקְרָאָה בֵית־צָיְדָה׃ וַהֲמוֹן הָעָם יָדְעוּ וַיֵּלְכוּ אַחֲרָיו וַיְקַבְּלֵם וַיְדַבֵּר אֲלֵיהֶם עַל־מַלְכוּת הָאֱלֹהִים וַיִּרְפָּא אֶת־הַצְּרִיכִים לִרְפוּאָה׃

כַּאֲשֶׁר חָזְרוּ הַשְּׁלִיחִים סִפְּרוּ לְיֵשׁוּעַ אֶת כָּל אֲשֶׁר עָשׂוּ. הוּא לָקַח אוֹתָם וְיָצָא אִתָּם לְבַד לְכִוּוּן עִיר הַנִּקְרֵאת בֵּית צַיְדָא. כְּשֶׁנּוֹדַע הַדָּבָר לַהֲמוֹן הָעָם הָלְכוּ אַחֲרָיו. הוּא קִבֵּל אוֹתָם, דִּבֵּר אֲלֵיהֶם עַל מַלְכוּת הָאֱלֹהִים וְרִפֵּא אֶת הַזְּקוּקִים לְרִפּוּי. פ

כאשר חזרו השליחים ספרו לישוע את כל אשר עשו. הוא לקח אותם ויצא אתם לבד לכוון עיר הנקראת בית צידא. כשנודע הדבר להמון העם הלכו אחריו. הוא קבל אותם, דבר אליהם על מלכות האלוהים ורפא את הזקוקים לרפוי. פ

The shlichim (sent ones, emissaries) returned and told him (Yeshua) all that they had done. He took them to himself and departed with them alone to a desolate place that belonged to a town called *Beit-Tzaidah. The crowd of people knew (found out about) this and followed him. He received them and spoke to them about the kingdom of God; and he healed all those who needed healing.

*Beit-Tzaidah – בית צידא (root צוד or צדה‬): “house of fishing” or “hunting.”

 Yochanan 6:1-2

וַיְהִי אַחֲרֵי־כֵן וַיֵּצֵא יֵשׁוּעַ אֶל־עֵבֶר יָם־הַגָּלִיל אֲשֶׁר לְטִיבַרְיָה׃ וַיֵּלְכוּ אַחֲרָיו הֲמוֹן עַם־רָב כִּי רָאוּ אוֹתֹתָיו אֲשֶׁר עָשָׂה עִם־הַחוֹלִים׃

אַחֲרֵי הַדְּבָרִים הָאֵלֶּה עָבַר יֵשׁוּעַ לַצַּד הַשֵּׁנִי שֶׁל יָם כִּנֶּרֶת. הֲמוֹן עַם רַב בָּאוּ אַחֲרָיו, כִּי רָאוּ אֶת הַנִּסִּים שֶׁעָשָׂה בַּחוֹלִים. פ

אחרי הדברים האלה עבר ישוע לצד השני של ים כנרת. המון עם רב באו אחריו, כי ראו את הנסים שעשה בחולים. פ

Afterward, Yeshua went out to the other side of Yom Kinneret (the Sea of Galilee), which is of *Tivaryah. A large crowd of people followed him because they saw his signs that he had done with the sick (the miracles he performed in them). Yeshua went up on the mountain and sat there along with his talmidin (disciples, students).

*After the ruler Herod Antipas built the city Tiberias on the western shore of the Sea of Galilee, in honor of the Roman Emperor Tiberius, the sea itself was also renamed—the Sea of Tiberias.

Opening-up questions and clues:

The following opening-up questions and clues are provided as an introduction to this study on the 22nd Miracle of Messiah:

1.  Look at the symbolism of the above miracle narrative: At what location do the miracles occur?

2.  Who is the prophet Yochanan ben Zechariah? What is his relationship to Eliyahu Hanavi (Elijah the prophet) and the Messiah Yeshua?

3.  Why was Yochanan Hanavai executed by beheading and what ruler was it that ordered him to be executed?

4.  Who are the people who are being referenced to here? What physical illnesses and spiritual conditions are the Yehudim being healed of?

5.  Was this an individual or corporate healing? Why is this distinction important to know?

6.  Look below (at the bottom of the page) and study the table that is entitled, “The 7 Signs and 49 miracles of the Messiah.” How many of the miracles listed are corporate miracles? What is the number Twelve a symbol of in the Hebrew Scriptures?

7.  How is Messiah’s healing of this massive crowd of people within the region of the Galil and the jurisdiction of the town of Beit-Tzaidah a direct fulfillment of Jewish biblical prophecy?

8.  What does the place name Galil (Galilee) mean? Clue: Think of a ring at a wedding. How do these miracles in the region of Galilee relate to the corporate miracle of the 1st Sign & 1st Miracle of the wedding at Cana (קנה-Kana, Kanah)?

Beit-Tzaidah (Bethsaida):

Today’s *corporate miracle of the “Healing of all who had need,” occurred in a “desolate” and remote place near the fishing village of Beit-Tzaidah (Bethsaida); located in the northern area of the Sea of Galilee (also called Yom Kinnerot; and Yom Tivayah, Tiberias). This is the third of twelve corporate miracle events that occur overall in the Seven Signs and Forty-nine Miracles of Messiah.

*There are Twelve recorded corporate miracles of the Messiah (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12). The number Twelve is a symbol of the “governance” of the nation of Israel and its people. Among these Twelve corporate miracles of Yeshua there are two very unique small group miracles: where one, he delivered Twelve of his disciples from a fierce storm by  walking on the waters of the Sea of Galilee to their boat, getting in, and then instantly transporting the Twelve and their boat to the shore of Kefar Nachum (Capernaum); and two, when Yeshua healed a group of Ten lepers. These Twelve corporate miracles of deliverance and healing are a witness to the Messiah’s ministry to all of the House of Israel. Like the Messiah (Individual-Servant) our people of Israel (National Servant) are uniquely called (destined) by Adonai (the LORD) our Father and our God to serve Him and all the nations, peoples and families of the world as a special corporate body (nation) of Servant-leaders. (1, 2, 3)

For years the site of Beit-Tzaidah (Bethsaida) has been a matter of contention; with three sites contending for the honor. Et-Tell is presently believed to be the most likely site. However, excavators at el-Araj (an alternative site) have announced they believe they have identified the ancient city of Bethsaida Julias; located on the northern shore of the Sea of Galilee. Evidence was discovered that this site, previously thought to be under water during the first century (CE), was actually near the shore and that the ancient sea level was six feet lower than had been previously believed (1, 2, 3, 4, 5).

The compassion of the Messiah:

Originally the Messiah had gone with his disciples to today’s location to rest. However, a great crowd of people were searching for him and found him. When the people found him he felt compassion for them. So Yeshua set aside his personal need for rest and “received them and spoke to them about the kingdom of God; and he healed all those who needed healing.”

The birth and life of Hanavai Yochanan:

Tthe prophet Yochanan ben Zechariah ben Aaron was executed by beheading on Nisan 1 (CE 29). Shortly after this date (“just before Pesach“) the Messiah Yeshua was notified of Yochanan’s death.

The prophet Yochanan ben Zechariah ben Aaron (Light-bringer) came in the power of Elijah.

The prophet Yochanan was the first Elijah to come (there will be a second). He was the forerunner of the Messiah. Yochanan was executed by King (the Tetrarch) Herod Antipas on the ruler’s “regal “birthday; the date of his installation as the ruler over Galilee and Perea (the birthday of his kingship).

Yochanan was the son of a priest named Zechariah (זְכַרְיָה-Adonai Remembers) and a mother named Elizabeth (אֱלִישֶׁבַע-Promise of God). He was born in the hill country of Judah. His birth was foretold by the angel Gabriel (גַּבְרִיאֵל). In this way his calling to be a prophet of the Most High (El-Elyon) preceded his conception and birth. The angel Gabriel announced the birth of the prophet to his father while he stood at the altar offering incense.

The prophet was filled with the life of the Holy Spirit from his mother’s womb.

Gabriel told Zechariah that his son would be a Nazarite for life (nezir ‘olam). His calling was to prepare (clear) the way for the Messiah so that the people of Israel might return in full faith to Adonai our Father and our God. Gabriel also told the old priest that his son was to be called Yochanan (the “Grace of God”). For hesitating to believe in the message of God that was delivered by the angel Gabriel, the priest Zechariah was struck dumb. He remained unable to speak throughout the forty week pregnancy of his wife. This imposed silence due to unbelief was a prophetic role-play.

Without faith it is impossible to please Adonai Avinu (our Father).

 Therefore, the meaning of the prophetic role-play was: due to unbelief there had been no prophet in Israel for four hundred years. For four hundred years the voice of prophecy in Israel had been silenced due to the unbelief of the religious bureaucracy. The mouth of the priest Zachariah was opened again only after the birth of his son; at the exact moment when the priest (in faith) assigned his son the name, “Yochanan”—-“Grace of Adonai.”

Finally, once again a prophet had been born in Israel!

This prophet was the Elijah to come (the first of two; there is another). He was the first forerunner of the Messiah (there are Three Elijahs in the Order of Eternity). Therefore, when the boy’s mother (the Promise of God) verbally assigned her infant a new name at his circumcision that no person in the priest’s family lineage had ever been given before and his father (Adonai Remembers) agreed to the verbal assignment in writing, then the mouth of the priest was opened. The assigned names of the priest Zechariah, his wife Elizabeth and their son Yochanan was a prophetic witness to the coming of the Messiah Yeshua:

Meaning of name #1.  Zechariah=Adonai Remembers.
Meaning of name #2.  Elizabeth=Promise of God (His Promise).
Meaning of name #3.  Yochanan=Grace of Adonai (The Conception and Birth of His Grace).

After the little prophet was born (Nisan 14) and circumcised (Nisan 21) and named the Grace of Adonai—six months before the birth (Tishri 15) and circumcision of the Messiah (Tishri 22)—his father Zachariah was filled with the Holy Spirit. He blessed the Most High (El-Elyon) for the redemption of our people (Israel) and praised our God for His deliverance of Israel from the hand of our enemies; those “who hate us.”

The prophet Yochanan spent his early years living in the wilderness of Judea.

His public ministry began fifteen years (26 CE) after the emperor Tiberius informally ascended to power (12 CE). He was influenced in the early stages of his life by the Essenes. The Essene community lived on the northwest shore of the Dead Sea. Yochanan and the Qumran community both resided in the wilderness of Judea. Together the prophet and the Essenes invoked the words of Isaiah 40:3 as their central focus for their mission in life:

 “A voice is calling,
‘Clear the way for Adonai in the wilderness;
Make smooth in the desert a highway for Eloheinu.’”

The prophet’s role was to issue a national call to repentance in preparation for the coming of the Messiah. The appearance of Yochanan prophesying in the desert was the fulfillment of the Elijah expectation. Both the announcing angel (Gabriel) and the Messiah expressly taught this. The prophet’s manner of clothing, a garment of camel’s hair, and a leather belt around his waist, was like the dress of Elijah (2 Kings 1:8).

Josephus speaks of the Yochanan ben Zechariah (cf. Antiquities 18.5.1-3):

“He was a good man who admonished the Jews to practice virtue, lead a life of righteousness toward one another and of piety of devotion toward Adonai, and then join him in the rite of immersion in water (mikveh of the cleansing waters of repentance); for he said the immersion in water would be acceptable to Adonai if one would use it not simply for the putting away of certain sins or in the case of proselytes, but for the sanctification of the body after the soul had beforehand been thoroughly purified by righteousness. The people gathered in crowds to him, being inspired by his preaching. King Herod Antipas, fearing the great influence Yochanan had over the people that he might use it to raise a rebellion, sent him to the fortress of Macherus as a prisoner, where (he eventually) had him put to death… Later a great destruction came over the army of Herod Antipas. This was considered by the people to be a Divine punishment for Herod’s grossly unjust treatment of Yochanan.”

The unjust arrest and execution of Hanavai Yochanan:

The prophet Yochanan provoked the wrath of Herod Antipas when he publicly reproached the ruler for marrying his brother Philip’s wife—-Herodias. So Herod put him in prison. Yochanan was later executed because of a foolish promise Herod had made.

After the prophet had been in jail for about six months, Herod threw a big party to celebrate the day (Nisan 1) the day that he first began to rule over the people. At the feast Herodias’ niece and step-daughter ingratiated herself in his favor by her seductively dancing before him and his drunken guests. At the conclusion of his step-daughter’s dancing, Herod was inspired to promise to her whatever she desired, up to half of his kingdom. At the insistence of her vengeful mother, the daughter asked that the head of Yochanan be given to her; and so he was executed by beheading and just as was promised:

The head of the prophet of the “Grace of Adonai” (Yochanan) was given to the daughter of Herodias on a tray.

The vengeful Herodias was gifted the head by her daughter and she kept it as a trophy. In this way the grieving disciples of Yochanan were only allowed to take custody of and bury his body. Therefore, the body of the prophet was buried without his head. For the head of Yochanan remained in the custody of the wicked one, the wife of Herod Antipas.

The lifeless body of Biblical Judaism is now springing back to life!

Yochanan came in the spirit of Elijah to turn the hearts of the fathers to the children and the hearts of the children to the fathers.

This means that Yochanan was sent by the Spirit of the Holy One to call our people (Israel) to repentance and return us back to the biblical faith of our “fathers” (hearts of the fathers). Yet the Jewish religious and political leaders of his time (first century CE) rejected his witness that Rabbi Yeshua was the Messiah of Israel. Therefore, Yochanan’s testimony that the Messiah Yeshua was the fulfillment of the “Promise the Grace of Adonai” was removed from the body of the prophets of Israel.

This prophetic role-play of evil was a symbol of the reality that priestly and rabbinic Judaism without the headship of the Testimony of the Messiah Yeshua (the Salvation of Adonai) and the Holy Spirit to guide them would become a lifeless corpse. Therefore, we must now understand this:

When the headship of the Grace of Adonai is remembered – biblical Judaism will immediately spring back to life.

For as soon as the messianic prophecy (doctrine) of the Grace of Adonai (יוחנן) is Remembered (זכריה)—returned to its rightful place as the head of the body of all biblical prophecy—then immediately the Spirit of the Holy One will revive Judaism from a dead, lifeless national and international corpse to the central living-messianic (biblical) faith of all the nations, peoples, and families of the world!

Judaism will not remain lifeless much longer!

For these reasons there is now hope and expectancy of a great and wondrous future for Israel! For we know for a certainty that soon the biblical (messianic) faith of our fathers Abraham, Isaac, and Jacob will quickly spring back to life. Then will the dead, dry, lifeless body of Judaism regenerate, resurrect and arise in new life. Then will our Messiah return to us (Israel) from heaven to appear to us a second time.

The Messiah was first sent by God to the people of Israel:

The prophet Isaiah tells us way in advance of the Messiah coming to Israel that he would be home-based in the tribal lands of Zebulun and Naphtali. For it is written:

כי לא מועף לאשר מוצק לה כעת הראשון הקל ארצה זבלון וארצה נפתלי והאחרון הכביד דרך הים עבר הירדן גליל הגוים׃ העם ההלכים בחשך ראו אור גדול ישבי בארץ צלמות אור נגה עליהם׃

“But there will be no more gloom for her who was in anguish; in earlier times He treated the land of Zevulun and the land of Naftali with contempt, but later on He shall make it glorious, by the way of the sea, on the other side of Yarden, Galil of the Goyim. The people who walk in darkness will see a great light; those who live in a dark land, the light will shine on them.”

In his first visitation to earth the Messiah was sent exclusively to the people of Israel (1, 2). Not to the Gentiles. The description (cf. third corporate miracle) that “huge crowds followed him from Galilee, from the Ten Cities, from Jerusalem and Judah, and from beyond the Jordan,” means:

Jews from all of the tribal lands of Israel were going to the lands of Zebulun and Naphtali to be ministered to by the Messiah.

The phrase “other side of Jordan, Galilee of the Gentiles” is not referring to God’s ultimate outreach to the Gentiles; which did not begin until after the Messiah had delivered the besorah (good news) of the grace (chesed, chen, chanan) of Adonai to the lost sheep of Israel (1, 2), died an atoning death (1, 2), was resurrected from the dead (three days after his death), appeared to over five hundred witnesses (over a forty day period), and then ascended into heaven.

So we must ask the question: if the passage does not refer to the Gentiles on the other side of Jordan, who does it refer to? Specific answer: the phrase refers to the two and one half tribes that lived in the land east of the Jordan—-Reuben (רְאוּבֵן), Gad (גָּד), and the half tribe of Manasseh (מְנַשֶּׁה).

More general answer: the saying ‘other side of Jordan’ refers generally to all of the Yehudim who lived outside of Israel, in the foreign (pagan) lands of the Gentiles. This means:

Jews who lived in the Gentile lands were returning to Israel to the lands of Zebulun and Naftali to be ministered to by the “Light of God.”

We believe this scriptural reference of Isaiah to the Trans-jordan is a prophetic (symbolic) reference to all of the Yehudim (Jews) of the dispersion who lived in the Gentile lands. The Jews who lived in the Gentile lands came to the lands of Zebulun and Naftali where the Messiah was to receive the blessing of the Light of God that could only be experienced in the light of the presence of  M’shicho (His Messiah).

“Salvation is of the Jews…”

אַתֶּם מִשְׁתַּחֲוִים אֶל־אֲשֶׁר לֹא יְדַעְתֶּם וַאֲנַחְנוּ מִשְׁתַּחֲוִים אֶל־אֲשֶׁר יָדָעְנוּ כִּי הַיְשׁוּעָה מִן־הַיְּהוּדִים הִיא׃

אתם משתחוים למה שאינכם מכירים, אנחנו משתחוים למה שאנו מכירים, שהרי הישועה מאת היהודים היא.פ

“You bow to what you do not know, we bow to what we know, for salvation is from Ha-Yehudim” (the Jews).

Salvation is from the Jews – הישועה מאת היהודים היא (Modern Hebrew) – However, this does not mean the transmission of the Salvation of Adonai (the Light of God) is physically limited to the land of Israel. The Salvation of Adonai and the worship of Adonai are not confined to one physical location (1, 2). For the Spirit of Adonai is omnipresent (trans-locational – at one place and everywhere at the same time). However, the Salvation of Adonai and the worship of Adonai are centered on one people (Am Israel) and one person, the Messiah of Israel, dwelling together as a unity in the bond of Shalom—-in the Land of Israel.

Therefore, these two things (salvation-worship) of necessity can only be accomplished through our (Am Israel) exercising faith in the one person (the Messiah of Israel) – who is the visible manifestation of Adonai’s invisible nature and who, by the Divine Presence of the Spirit of the Holy One, is the only one who is able to obtain for us the gift of eternal life; which is the Indwelling Presence of the Spirit of Adonai Avinu – the gift of God our Father.

מִן־הַיְּהוּדִים הִיא – (Mishnaic Hebrew) is a reference to the Yehudim (Jews) as a “min,” as a specified “kind” of people. This Hebrew phrase is a direct reference to the biological association of the Jewish people to our fathers Abraham, Isaac, and Jacob. It is also a reference to our Father in heaven, Avinu Shebashamayim. Nevertheless, it is a true statement: the Messiah is the Savior of all of the human race.

The Messiah is the Savior of all of the human race:

However, it is important to remember that the Salvation of Adonai (משיח ישוע-Mashiach Yeshua) is a Jew. He is a biological descendant of Abraham, Isaac, Jacob and of King David. The Head of Israel is the Messiah. Without the Head (Individual-Suffering Servant) the body of Israel (National-Suffering Servant) is not able to save. However, with the help of the “Head of the Assembly” (Rosh Ha’edah) the nation and people of Israel are able *to bring the Salvation of Adonai (ישוע) (the Light) to all of the nations and peoples of the world.

*The Light of God was first given to the people of Israel, the Lampstand (Light-bringer) of God (1, 2), then through Israel the light of God was given to the Gentiles. So now the Light of God has become the “Or Ha-Olam” (אור העולם-the Light of the World).

As already stated many times: first, we (Israel) receive the gift of cleansing from sin through our exercising faith in the redeeming once-in-eternity sacrifice of the Messiah who was sent to us by God our Father; second, we (Israel) receive the permanent gift of eternal life by the insertion of the life of the Spirit of the Holy One, the springs of His living water, into the well of our inner physical and spiritual being (our spirit-soul-mind-and body).

Father Yaacov and Rabbeinu Moshe prophesied of the Messiah in Zebulun:

זבולן לחוף ימים ישכן והוא לחוף אניות וירכתו על־צידן׃

“Zebulun (זבולן-dwelling place; from זָבַל) will dwell (ישכן; from שָׁכַן) next to the coastline of ships (והוא לחוף אניות) that from their sides and underneath parts (ירכתו; from יָרֵך) do fishing (על־צידן; fromצַיָד).”

ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך׃ עמים הר־יקראו שם יזבחו זבחי־צדק כי שפע ימים יינקו ושפוני טמוני חול׃

And [Moshe] said to Zebulun (זבולן), “Happy is Zebulun (זבולן-[your] dwelling place) when you come forth, and Issachar (יששכר-there is reward;” from שָׁכַר) in your tents. They will call peoples to the mountain; there they will offer righteous sacrifices. For they will draw out the abundance of the seas, and the hidden treasures of the sand.”

Zebulun (the sixth and youngest son of father Yaacov and Leah) remains in obscurity in Israel’s (scriptural) history, however, with two exceptions. The first exception is the tribe’s conduct during Israel’s struggle with Sisera, when the tribe of Zebulun fought with valor side by side with their brethren of the tribe of Naftali. Sufficient was the strength and courage of the men of Zebulun that they merited special praise from Deborah, who singled them out from all the other tribes. The second great exception is just as the prophet Isaiah prophesied:

The tribal land of Zebulun is where the Messiah lived for most of his mortal life.

Father Yaacov and Rabbeinu Moshe prophesied of the Messiah in Naphtali:

Dwelling place #2Naphtali (נפתלי-Naftali) is located next to the land of Zebulun. Naftali is the Fifth son of father Yaacov (by Bilha, Rachel’s handmaid) and the Fifth Tribe of the Twelve tribes of Israel. The name of Naftali means “Wrestling.” At the beginning of his three and one half year ministry to Israel, the Messiah Yeshua ben Yosef ben David moved his permanent home address from Nazareth (Netzeret) in the tribal land of Zebulun to Kefar Nachum in the tribal land of Naftali.

Father Yaacov prophesied of Naftali:

נפתלי אילה שלחה הנתן אמרי־שפר׃

“Naftali (נפתלי-a wrestler; from פָּתַל) is a doe (אילה) set free (שלחה), the words (אמרי-sayings) he gives are beautiful (שפר; from שָׁ֫פֶר).”

Rabbeinu Moshe prophesied of Naftali:

ולנפתלי אמר נפתלי שבע רצון ומלא ברכת ה’ ים ודרום ירשה׃

And [Moshe] said to Naftali (נפתלי-the wrestler), “Naftali is satisfied (שבע) and filled with the blessing (מלא ברכת) of Adonai (ה’), his inheritance of the Sea (ים), and the South (ירשה).

The land of Naftali was where the Messiah lived during most of his national ministry to Israel.

The tribe of Naphtali was located next to Zebulun. It was assigned a rich and fertile portion of northern Israel and is mentioned with honor in the wars of the Judges (1, 2, 3). So, just as Isaiah had prophesied, the Messiah came and settled in Kefar Nachum, which is by the sea; and he ministered from there throughout the whole of the region of Zebulun and Nafatali.

In Judaism the number Ten bears a special meaning:

In the Hebrew Scriptures the number Ten bears a special meaning related to the sanctification of the nation and people of Israel.

In Judaism a minyan is the quorum of Ten Jewish male adults that is required for certain religious obligations. The word minyan itself comes from the Hebrew root “maneh” meaning to count or to number. The word is related to the Aramaic word “numbered” (mene) appearing in the writing on the wall in Daniel. The most frequent activity requiring a minyan is public prayer. Consequently the term minyan is most commonly used to refer to a prayer service (worship). A minyan is required for matters of corporate “sanctity:”

Point #1:  “And I shall be sanctified (ve-niq-dash-ti) in the midst (be-tok) of the children of Israel; I am Adonai who sanctifies (me-qa-dish-kem) you.” (Leviticus 22:32); and “separate (hi-bad-lu) yourselves.” (Numbers 16:21).

Point #2:  “Speak to all the congregation (‘edah) of the children of Israel and say to them: You shall be holy” (Leviticus 19:2).

Point #3:  You shall be holy (k’do-shim), for I Adonai your God am holy (ka-dosh).” (Leviticus 19:2).

Point #4:  “And the children of Israel (bnei Israel) came to buy among those that came” (Genesis 42:5). “And I shall be sanctified in the midst of the children of Israel (bnei Israel).” (Leviticus 22:32).

Point #5:  The Hebrew Scriptures associate the word “congregation” with the number of “eser” (עשר) – Ten (cf. Numbers 13:1-14:4).

This requirement of a quorum of Ten men for purposes of sanctification is witnessed to in the narrative of the kinsman redeemer Boaz’ marriage to Ruth; as it is written, “He [Boaz] took ten men (a minyan) of the elders of the city and said, ‘Sit down here.’ So they sat down.”

A quorum of Ten men is a symbol of sanctification.

Point #6:  Without a quorum of ten men there is an insufficient number to facilitate community worship.

Worship has to do with evoking the Presence of the Holy One. For a community of Yehudim to properly call upon the Presence of Adonai to worship him a (symbolic) fullness of ten men is required. Nine men are insufficient. Sanctification must occur in the midst of a congregation of at least ten men.

Point #7:  The presence of Ten is required in every wedding so that the marriage is sanctified – so the Presence of “Adonai is There.” This means the number Ten literally speaks of the Presence of God:

The number Ten speaks of the Presence of God that sanctifies us (Israel) and unites us together with God.

So for these several reasons there are many, many symbolic uses of the number Ten and Tenth (עֶשֶׂר, עֲשָׂרָה, עֲשֶׂרֶת, עֲשִׂירִי) in the Tanakh (1, 2, 3, 4, 5, 6, 7, 8, 9, 10)  and in the Brit HaChadashah (1, 2, 3, 4, 5, 6, 7, 8, 9, 10). This leads us to conclude that the reference to “Ten” corporate miracles (1, 2, 3, 4, 5, 6, 7, 8, 9, 10) and the healing of the group of Ten lepers is not a trivial reference to a historical fact. Today’s reference to the corporate miracle of “Healing all who had need” is deliberately marked by God. It is  providential—it is marked by God’s sovereign rule over everything—including the minutiae of all historical events; especially those historical events that are recorded in the Scriptures; and therefore, the reference to this fourth corporate miracle and the next fifth corporate miracle, “Fed 5,000 (Jewish) men and their families” is both providential and (highly) prophetic.

Galilee (the Ring) speaks of an eternal union between Adonai Eloeinu and Israel!

Declares Adonai, “I will make a Brit HaChadashah (New Covenant) with the house of Israel and with the house of Judah.

The place name “Galilee” translated from Hebrew literally means “circuit,” “circle,” and “ring.” In the context of a wedding the place name Galilee speaks of an eternal and unbreakable marital bond that the heavenly Father has permanently arranged between Himself and His people (Israel) through the ministry of His Beloved Son, who is our High Priest, Prophet, and King forever.

ונתתי להם לב אחד ורוח חדשה אתן בקרבכם והסרתי לב האבן מבשרם ונתתי להם לב בשר׃

וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָֽׂר׃

And I will give them one heart (לב אחד), and put a new spirit (רוח חדשה) within you (Israel). And I will take the heart of stone (לב האבן) out of your flesh and give you a heart of flesh (לב בשר). (Ezekiel 11:19)

ונתתי לכם לב חדש ורוח חדשה אתן בקרבכם והסרתי את־לב האבן מבשרכם ונתתי לכם לב בשר׃

וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָֽׂר׃

Moreover, I will give you (Israel) a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. (Ezekiel 36:26)

הִנֵּה יָמִים בָּאִים נְאֻם־ה’ וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָֽׁה׃ לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבֹותָם בְּיֹום הֶחֱזִיקִי בְיָדָם לְהֹוצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־ה’׃ כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־ה’ נָתַתִּי אֶת־תֹּֽורָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵֽאלֹהִים וְהֵמָּה יִֽהְיוּ־לִי לְעָֽם׃ וְלֹא יְלַמְּדוּ עֹוד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־ה’ כִּֽי־כוּלָּם יֵדְעוּ אֹותִי לְמִקְטַנָּם וְעַד־גְּדֹולָם נְאֻם־ה’ כִּי אֶסְלַח לַֽעֲוֹנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עֹֽוד׃

“Behold, days are coming,” declares Adonai, “when I will make a new covenant (ברית חדשה) with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares Adonai. “But this is the covenant which I will make with the house of Israel after those days,” declares Adonai (the LORD), “I will put My law within them (Israel) 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 (Israel’s) iniquity, and their (Israel’s) sin I will remember no more.” (Jeremiah 31:31-34)

Only the Brit HaChadashah of the Messiah can create an unbreakable eternal union between Adonai Eloheinu (our God) and His people Israel.

All of the recorded 7 Signs and 49 miracles of the Messiah are related to the foundational corporate miracle of the 1st Sign & 1st Miracle of the wedding at Cana (קנה-Kana, Kanah). The wedding at Cana testifies to the Brit HaChadashah (הבטחת הברית החדשה-the New Covenant) that the prophets of Israel promised would create an unbreakable eternal union between Adonai our Father and our God and the (redeemed) people of Israel (His eternal bride). Providentially, our Jewish marriage traditions, ceremony, and rituals illustrate beautifully what the HaBrit HaChadashah is all about:

In Temple times a special ceremony that of “betrothal” (אֵרוּסִין קידושין-Erusin Kiddushin) preceded the Jewish wedding ceremony by a period that normally did not exceed twelve months.

Step #1.  At the betrothal, the bridegroom handed to the bride a coin (of redemption) as proof of the man’s pledge to the woman (later it became a tradition to provide a ring).

Step #2.  A carefully written legal document was drawn up (שטרי ארוסין-Shitre Erusin) that fixed the amount of dowry that each person brought. It also specified what obligations applied to the marital union that was being made.

Step #3.  The ceremony recognized the bride’s new inclusion in the immediate family of her Groom. This fact was underscored by the Father of the Groom first passing a cup of wine (His Life) to his son, who in turn passed the cup (of the Father’s Life) to his betrothed wife. After the bride drank the cup of wine (representing the Life of the family) she was legally considered a member of the family; just as if she had grown up in the same family as her husband (cf. an illustration of this in the Song of Songs (i.e. where the husband refers to his Beloved as his *sister.

*A “sister” is of ‘like kind’ to a brother; therefore, the Messiah (a man) is prophetically depicted in the Song of Song’s as being the Groom (God’s proxy; High Priest) to the bride (Israel; and all redeemed humankind).

Step #4.  From the moment of the betrothal—-the receiving of redemption-bride price, the agreement of the wedding contract, and the drinking of the acceptance and the consuming of the wine—-both parties were considered married. The couple was bound in marriage in every way. This was true as to inheritance, adultery, need of formal divorce. The only exception was that the couple had to wait an “unknown” period of time (known only by the Best Man and the Father of the Bridegroom) before the marriage could be consummated and the couple could live together in union as Husband and Wife.

The Messiah was sent to establish “a permanent circuit of relationship” between redeemed humanity and God our Father.

It was God our Father’s plan before the foundations of the earth that the Messiah (as His Proxy, His High Priest) would in the fullness of time come down from heaven to earth, to redeem humankind and establish a ‘permanent circuit of relationship’ between redeemed humanity and Himself. Then will the end come, for when all things have been brought into subjection to the Messiah, then He will hand over the kingdom to Adonai Avinu (our Father) that He might be the all in all (1, 2, 3).

וְכַאֲשֶׁר הַכֺּל יוּשַׁת תַּחְתָּיו, אָז גַּם הַבֵּן עַצְמוֹ יִהְיֶה כָּפוּף לְמִי שֶׁשָּׁת תַּחְתָּיו אֶת הַכֺּל, לְמַעַן יִהְיֶה הָאֱלֹהִים הַכֺּל בַּכֺּל. פ

When all things are subjected to him (the Messiah), then the Son himself also will be subjected to the One (Adonai Avinu) who subjected all things to him, so that God (Adonai) may be the all in all.

הַכֺּל בַּכֺּל

Therefore, we must conclude that all of the miracles and signs of the Messiah bear witness to the eternal and unbreakable marital bond that the heavenly Father has permanently arranged between Himself and His people (Israel) through the ministry of His Beloved Son, who is our High Priest, Prophet, and King forever…


Messiah in Yom HaBikkurim Chapter 94 >>