Messiah in Yom HaBikkurim Chapter 64

Mashal #44. Wise and foolish virgins (Kingdom of Heaven):

  1. Today is Day #44
  2. The Forty-fourth Mashal of Messiah
  3. Jewish Weddings – 7 Insights
  4. The (eternal) High Priest’s Unity Prayer
  5. The Messiah will Return in Glory on (a yet unknown) Yom Kippurim
  6. The Shepherd of Israel knows all of His sheep by name
  7. A minyan of ten: 5 wise and 5 foolish
  8. Now be prepared!

Today is Day #44:

1. Today is “Day #44” in the forty-nine day Countdown to Shavuot.

2. Today is Forty-four days in the Omer.

Today is forty-four days which are six weeks and two days in the Omer.

היום ארבעה וארבעים ום, שהם שישה שבועות ושני ימים בעומר. פ

Haiyom arba’ah v-arba’im yom, shehaym shishah shavuot ushnay yamim ba’omer.

“You shall count for yourselves — from the day after the Shabbat, from the day when you bring the Omer of the waving — seven Shabbats, they shall be complete. Until the day after the seventh sabbath you shall count, fifty days.” (Leviticus). “You shall count for yourselves seven weeks, from when the sickle is first put to the standing crop shall you begin counting seven weeks. Then you will observe the Festival of Shavu’ot for Adonai Eloheinu.” (Deuteronomy).

“Blessed are You, Adonai Eloheinu, King of the universe, Who sanctified us with Your commandments and commanded us to count the Omer.”

ברוך אתה, אדוני אלוהינו, מלך העולם, אשר קדשנו במצוותיו וציוונו על ספירת העומר.פ

Baruch atah, Adonai Eloheinu, melech ha’olam, asher kid’shanu b’mitzvotav v’tzivanu al sefirat ha’omer.

The Forty-fourth Mashal of Messiah:


אָז תִּדְמֶה מַלְכוּת הַשָׁמַיִם לְעֶשֶׂר עֲלָמוֹת אֲשֶׁר לָקְחוּ אֶת־נֵרוֹתֵיהֶן וַתֵּצֶאנָה לִקְרַאת הֶחָתָן׃ חָמֵשׁ מֵהֶן חֲכָמוֹת וְחָמֵשׁ כְּסִילוֹת׃ וַתִּקַּחְנָה הַכְּסִילוֹת אֶת־הַנֵּרוֹת וְלֹא־לָקְחוּ עִמָּהֶן שָׁמֶן׃ וְהַחֲכָמוֹת לָקְחוּ שֶׁמֶן בִּכְלֵיהֶן וְאֵת נֵרוֹתֵיהֶן׃ וְכַאֲשֶׁר אֵחַר הֶחָתָן לָבוֹא וַתָּנֹמְנָה כֻלָּן וַתֵּרָדַמְנָה׃ וַיְהִי בַּחֲצוֹת הַלַּיְלָה וַיִּשָׁמַע קוֹל תְּרוּעָה הִנֵּה הֶחָתָן צְאֶינָה לִקְרָאתוֹ׃ אָז הִתְעוֹרֲרוּ כָּל־הָעֲלָמוֹת הָהֵן וַתֵּיטַבְנָה אֶת־נֵרוֹתֵיהֶן׃ וַתֹּאמַרְנָה הַכְּסִילוֹת אֶל־הַחֲכָמוֹת תֵּנָּה לָּנוּ מִשַׁמְנְכֶן כִּי יִכְבּוּ נֵרוֹתֵינוּ׃ וַתַּעֲנֶינָה הַחֲכָמוֹת לֵאמֹר לֹא כֵן פֶּן־לֹא יַסְפֹּיק לָנוּ וְלָכֶן כִּי אִם־לֵכְנָה אֶל־הַמּוֹכְרִים וּקְנֶינָה לָכֶן׃ וַיְהִי הֵנָּה הֹלְכוֹת לִקְנוֹת וְהֶחָתָן בָּא וַתָּבֹאנָה הַנְּכֹנוֹת עִמּוֹ אֶל־הַחֲתֻנָּה וַתִּסָּגֵר הַדָּלֶת׃ לֵאמֹר לֹא כֵן פֶּן־לֹא יַסְפֹּיק לָנוּ וְלָכֶן כִּי אִם־לֵכְנָה אֶל־הַמּוֹכְרִים וּקְנֶינָה לָכֶן׃ וַיְהִי הֵנָּה הֹלְכוֹת לִקְנוֹת וְהֶחָתָן בָּא וַתָּבֹאנָה הַנְּכֹנוֹת עִמּוֹ אֶל־הַחֲתֻנָּה וַתִּסָּגֵר הַדָּלֶת׃ וְאַחַר בָּאוּ גַּם־יֶתֶר הָעֲלָמוֹת וַתֹּאמַרְנָה אֲדֹנֵינוּ אֲדֹנֵינוּ פְּתַח־לָנוּ׃ וַיַּעַן וַיֹּאמַר אָמֵן אֹמֵר אֲנִי לָכֶן לֹא יָדַעְתִּי אֶתְכֶן׃

אז תדמה מלכות השמים לעשר עלמות אשר לקחו את מנורותיהן ויצאו לקראת החתן. חמש מהן היו כסילות וחמש היו נבונות, שכן הכסילות לקחו את המנורות ולא לקחו אתן שמן, אבל הנבונות לקחו שמן בכליהן יחד עם מנורותיהן. כיון שהתמהמה החתן נמנמו כלן ונרדמו. בחצות הלילה נשמעה קריאה, הנה החתן, צאינה לקראתו! אז התעוררו העלמות ההן והכינו את מנורותיהן. אמרו הכסילות לנבונות, תנה לנו מן השמן שלכן, כי מנורותינו דועכות. ענו הנבונות ואמרו, שמא לא יספיק לנו ולכן. לכנה אל המוכרים וקנינה בשבילכן. בשעה שהלכו לקנות בא החתן; העלמות המוכנות נכנסו אתו לחתנה והדלת נסגרה. לאחר מכן באו גם שאר העלמות ואמרו, אדוננו אדוננו, פתח לנו. אך הוא השיב, אמן אומר אני לכן, אינני מכיר אתכן. פ

[Mattai 25:1] Then the Kingdom of heaven can be compared to ten alamot (virgins, maidens) who took their lamps and went out to meet the groom. Five of them were foolish and five of them were wise. The foolish ones took lamps but they took no oil with them. The wise ones took oil in flasks along with their lamps. When the groom delayed in coming, they all became drowsy and fell asleep.

At midnight, a cry was heard: “Here is the groom! Go forth to meet him!”

Then all of the alamot woke up and prepared (trimmed) their lamps. The foolish told the wise, “Give us some of your oil, because our lamps are going out!” The wise answered, saying, “No, or else there will not be enough for us. Go to the merchants and buy (oil) for yourselves.” As they were going to buy (oil), the bridegroom came, and the ones who were ready entered with him to the wedding celebration, and the door closed. Afterward the rest of the alamot came and said, “Master, our master, open for us!” But he answered, “Amen, I say to you, I do not know you.”


לָכֵן שְׁקֹדוּ כִּי אֵינְכֶם יוֹדְעִים אֶת־הַיּוֹם וְאֶת־הַשָׁעָה (אֲשֶׁר יָבֹא בָהּ בֶּן־הָאָדָם)׃

לכן עמדו על המשמר, כי אינכם יודעים את היום אף לא את השעה. פ

Therefore, be vigilant (stay alert), for you do not know the day or the hour (when *ben Ha’adam will come).

*Ben Ha’adam (בן־האדאם) – the Messiah’s Hebrew title ben Ha’adam (“Son of Man”) originates from the Aramaic title “Bar Enash” (בַ֥ר אֱנָ֖שׁ) found in the writings of the prophet Daniel (cf. 7:13-14).

Jewish Weddings – 7 Insights:

Insight #1.  Jewish custom requires that the entire community bring joy and happiness to both the Kallah (כלה-bride) and Chatan (חתן-groom). Most of the laws and customs relating to the wedding ceremony, its preparations and Seudas Mitzvah (festive reception meal) date back to our Patriarchs and the giving of the Torah at Sinai.

Insight #2.  Originally man and woman were created as a single being or entity. Unity (echad, oneness) is our natural state. Our love stems from this natural tendency to be one with God and each other.

Insight #3.  Prior to the marriage neither man nor woman are considered a complete entity. The marriage is the joining of the two halves (man and woman) into one complete being (that is an image of the oneness of our Creator).

Insight #4.  Upon birth each body contains a portion of one soul, and at the marriage the two parts unite as one big soul. One day all of the parts of us—the children of Adonai (HaShem)—will unite into one body, soul, mind, and Spirit. Then we will all be as one Person, with the Messiah as our head; and God our Father as the Head of Messiah and all of us. In that day the Messiah will present us as a perfect bride Face to face to HaShem; then HaShem will be over us all, through us all, and abide in us all—-forever!

Insight #5.  Therefore, in Jewish belief the wedding is a spiritual process which actually creates the soul connection between the bride, groom and God. It is at the time of the wedding that the creation of the oneness of the bride, groom and HaShem (the NAME) is made complete.

Insight #6.  For this reason the wedding day has, for both the bride and the groom, all the sanctity and solemnity of Yom Kippur (Day of Atonement). Each marriage ceremony is a reenactment of the marriage between HaShem and the Jewish people that took place at Mount Sinai. The wedding day is the holiest day of one’s life. Both the bride and the groom fast until after the chuppah (1, 2) ceremony. During this time they seek forgiveness for any past wrongdoings.

Insight #7.  The groom, who wears a kittel (white robe) under the chuppah (חופה), and the bride in her beautiful gown, are attired in white:

This symbolizes purity, freedom from sin.

This ceremony of purification and Union is all an exercise in our entering into the mystery (sod) of the Union (echad) of HaShem with His Bride Israel. This HaShem (the NAME) is doing through His entrusting us to the care of His Proxy, M’shicho (His Messiah). It is Messiah’s responsibility to one day present us perfect (without spot, wrinkle, or blemish) to HaShem. Messiah speaks of this in his final petition to the Father (just before his atoning sacrifice on the accursed tree).

The (eternal) High Priest’s Unity Prayer:

וְעַתָּה הִנְנִי בָא אֵלֶיךָ וְאֶת־אֵלֶּה אֲנִי מְדַבֵּר בָּעוֹלָם לְמַעַן תִּמָּלֵא לָהֶם שִׂמְחָתִי בְּקִרְבָּם׃ אֲנִי נָתַתִּי לָהֶם אֶת־דְּבָרְךָ וְהָעוֹלָם שָׂנֵא אֹתָם יַעַן כִּי לֹא מִן־הָעוֹלָם הֵם כַּאֲשֶׁר גַּם־אָנֹכִי לֹא מִן־הָעוֹלָם אָנִי׃ וְלֹא אַעְתִּיר לְךָ אֲשֶׁר תִּקָּחֵם מִן־הָעוֹלָם רַק שֶׁתִּצְּרֵם מִן־הָרָע׃ לֹא מִן־הָעוֹלָם הֵם כַּאֲשֶׁר גַּם־אָנֹכִי אֵינֶנִּי מִן־הָעוֹלָם׃ קַדֵּשׁ אֹתָם בַּאֲמִתֶּךָ דְּבָרְךָ אֱמֶת׃ כַּאֲשֶׁר אַתָּה שָׁלַחְתָּ אֹתִי אֶל־הָעוֹלָם כֵּן גַּם־אֲנִי שָׁלַחְתִּי אֹתָם אֶל־הָעוֹלָם׃ וַאֲנִי מַקְדִּישׁ אֶת־נַפְשִׁי בַּעֲדָם לְמַעַן יִהְיוּ גַם־הֵם מְקֻדָּשִׁים בֶּאֱמֶת׃

אבל כעת אני בא אליך ודברים אלה אני אומר בעולם כדי שתשלם שמחתי בקרבם. אני נתתי להם את דברך והעולם שנא אותם, כי אינם מן העולם, כשם שאני אינני מן העולם. אינני מבקש שתקחם מן העולם, אלא שתשמרם מן הרע. אין הם מן העולם, כשם שאני אינני מן העולם. קדש אותם באמת: דברך אמת. כמו ששלחת אותי אל העולם כן גם אני שלחתי אותם אל העולם; ולמענם אני מקדיש את עצמי, כדי שיהיו גם הם מקדשים באמת. פ

[Yochanan 17:13] “Now I am coming to You (to HaAv), and I am speaking these things in the olam (the world) so that my Simcha (שִׂמְחָתִי-the joy of union with The Father) may be made full (תִּמָּלֵא) within them. I have given them Your D’var (Word), but the world hates them (hates them without cause, sin’as chinom) since they are not from the olam (the world), just as I am not from the world. I will not implore (אַעְתִּיר) You that You take them from the world, but only that You would guard (keep) them from what is evil (the evil one).

“They (the Jewish shlichim) are not from the world, just as I (the Messiah) am not from the world.

Sanctify them with Your truth; Your word is truth. Just as You have sent me into the world, so I have also sent them into the world. I set myself apart as kadosh (sanctify, dedicate myself) on their behalf so that they may also be sanctified in truth (קֻדָּשִׁים בָּאֱמֶת-k’dashim ba emet).”

אוּלָם לֹא לְבַד בְּעַד־אֵלֶּה אָנֹכִי מַעְתִּיר לָךְ כִּי אִם־גַּם־בְּעַד הַמַּאֲמִינִים בִּי עַל־פִּי דְבָרָם׃ לְמַעַן יִהְיוּ כֻלָּם אֶחָד כַּאֲשֶׁר אַתָּה אָבִי בִּי אַתָּה וַאֲנִי בָךְ וְהָיוּ גַם־הֵמָּה בָּנוּ כְּאֶחָד לְמַעַן יַאֲמִין הָעוֹלָם כִּי אַתָּה שְׁלַחְתָּנִי׃

לא רק בעדם אני מבקש, אלא גם בעד המאמינים בי על-יסוד דברם. יהיו נא כלם אחד; כמו שאתה, אבי, בי ואני בך, שיהיו גם הם בנו, כדי שיאמין העולם כי אתה שלחתני. פ

[Yochanan 17:20] “However, I implore you not only on their behalf, but also on behalf of those who believe in me on the basis of their words (the Jewish shlichim). There shall be one person: so that they may all be one (אֶחָד-echad), just as You, Avi (my Father), are in me and I am in You. May they also be in Us as one (אֶחָד-echad), so that the world may believe that You sent me.”

וַאֲנִי נָתַתִּי לָהֶם אֶת־הַכָּבוֹד אֲשֶׁר נָתַתָּ לִּי לְמַעַן יִהְיוּ אֶחָד כַּאֲשֶׁר אֲנַחְנוּ אֶחָד׃ אֲנִי בָהֶם וְאַתָּה בִי לְמַעַן יִהְיוּ מֻשְׁלָמִים לְאֶחָד וּלְמַעַן יֵדַע הָעוֹלָם כִּי אַתָּה שְׁלַחְתָּנִי וְאָהַבְתָּ אֹתָם כַּאֲשֶׁר אֲהַבְתָּנִי׃

אני נתתי להם את הכבוד שנתת לי, למען יהיו אחד כמו שאנחנו אחד. אני בהם ואתה בי כדי שישלמו להיותם אחד, למען ידע העולם כי אתה שלחתני ואהבת אותם כמו שאהבת אותי. פ

[Yochanan 17:22] “The kavod (הַכָּבוֹד-glory, honor) which You have given me I have given to them that they may be echad (אֶחָד-one), just as We are echad (אֶחָד-one). I am in them and You are in me, so that they may be shelamim (מֻשְׁלָמִים-completed, perfected – from a peace offering) into one (אֶחָד-unity) and so that the world may have da’as (know) that You sent me (שְׁלַחְתָּנִי) and have ahavah for them (אָהַבְתָּ-love for them), even as You have ahavah (שֶׁאָהַבְתָּ) for Me.”

אָבִי אֲשֶׁר נְתַתָּם לִי רְצוֹנִי שֶׁיִּהְיוּ עִמָּדִי בַּאֲשֶׁר אֶהְיֶה אָנִי לְמַעַן יֶחֱזוּ בִּכְבוֹדִי אֲשֶׁר נָתַתָּ לִּי כִּי אֲהַבְתַּנִי לִפְנֵי מוֹסְדוֹת עוֹלָם׃

אבי, אלה שנתתם לי רצוני שיהיו גם הם אתי באשר אני, למען יחזו בכבודי אשר נתת לי, כי אהבת אותי מלפני הוסד תבל. פ

[Yochanan 17:24] “Avi (my Father), You who gave them to me, it is my will that they be with me where I will be, so that they may see my kavod (glory, honor) that You gave me, for You have loved (אָהַב-ahav) me before the foundations of the world.”

אָבִי הַצַּדִּיק הֵן הָעוֹלָם לֹא יְדָעֲךָ וַאֲנִי יְדַעְתִּיךָ וְאֵלֶּה הִכִּירוּ אֲשֶׁר אַתָּה שְׁלַחְתָּנִי׃ וַאֲנִי הוֹדַעְתִּים אֶת־שִׁמְךָ וְאוֹסִיף לְהוֹדִיעָם לְמַעַן תִּהְיֶה־בָּם הָאַהֲבָה אֲשֶׁר אֲהַבְתָּנִי וְגַם אֲנִי אֶהְיֶה בָהֶם׃

אבי הצדיק, העולם לא הכירך, אבל אני הכרתיך, ואלה הכירו שאתה שלחתני. הודעתי להם את שמך ואוסיף להודיע, כדי שתהיה בהם האהבה אשר אהבתני ואני אהיה בהם. פ

[Yochanan 17:25] “Avi HaTzaddik (אָבִי הַצַּדִּיק-My Righteous Father), the world does not have da’as of You (know You). But I know You, and these have recognized (know) that You sent me. I *have made Your Name (שִׁמְךָ) known to them and will continue to make it known to them so that the ahavah (אַהֲבָה) with which You loved me may be in them, and I also be in them.”

The Messiah will Return in Glory on (a yet unknown) Yom Kippurim:

This mashal clearly points to the time when the Messiah will return to Israel from heaven.

When the Messiah returns in glory, further separations (judgments, sanctifying tests) will occur, as indicated by today’s mashal of the ten ‘Wise and Foolish Virgins.’ While a variety of interpretations have been given to this mashal it seems best to understand the teaching to be a vindication or judgment on the Yehudim (Jews) living during the time that leads up to the time of Messiah’s return to Israel—during a future observance of Yom Kippurim; at a time (year, day, hour) that is presently unknown. The context of this mashal clearly points to the time of Messiah’s return to Israel. The judgment of the Gentiles (sheep and goats) will also occur throughout this period of time and on the Day of Atonement when the Lord returns.

On the day of Messiah’s return all of the people and nation of Israel will be saved – be cleansed of sin and delivered from evil.

This judicial action will require that a Divine Call (Teruah) be made for a global aliyah (return) of all of the Jewish people of physical descent to Abraham, Isaac, and Jacob. All of the people of Israel will be required to return to our homeland of Israel. Therefore, the Divine Call will expedite the return of all of our Jewish people living in the world. After the return of the Messiah ben David the Gentile nations will willingly submit to any demands that he (מלך הגויים-king of the nations) makes of them to expedite this aliyah (return).

The Shepherd of Israel knows all of His sheep by name:

The Messiah himself will miraculously deploy the holy angels of HaShem to internationally round-up all of his people and exodus us all to the land of a fully restored Israel. Therefore, this means that all of the lands that were promised to Israel by God through His servant Moses will be personally distributed to each Jewish member; according to our own tribe and family (i.e. inheritance).

How will this all be possible?

This is possible because the All-Powerful,  All-knowing Shepherd of the flock of Abraham, Isaac, and Jacob personally knows every single one of us (personally) by name. He knows all of our family histories going back to father Abraham. He knows the specific tribe and family lineage we are part of. So He (Abba Avinu) through the supernatural leadership of His Messiah will gather His flock together. He (God our Father) will place us together in all of the land of Israel (His Land) that He originally Promised to our fathers and the prophets—the restored land of Israel.

A minyan of Ten: 5 wise and 5 foolish:

In the mashal of the ten ‘Wise and Foolish Virgins,’ all Israel is pictured as a single Jewish body composed of a minyan of *Ten persons: 5 wise (new Judaism of HaBrit HaChadashah) and 5 foolish (old rabbinic Orthodox Judaism). All Ten members of the worship quorum are represented as a single body (congregation) of Ten worship assemblies. All Ten of these Jewish assemblies are symbolized as Ten unmarried (single) women (virgins) who are elected to be witnesses to and participants in—-a very special wedding. The congregation of Ten worshiping assemblies is awaiting the return of the Bridegroom of Israel (HaShem) and His Messiah. Five of these elect assemblies will fulfill their calling as witnesses to and participants in the special wedding that is related to the return of HaShem and His Messiah; and five will not.

*The number Ten is a symbol of sanctification.

All Ten of the assemblies (5 messianic and 5 rabbinic) are awaiting: the return of the Shekinah and the Messiah to Israel. Both the Presence of HaShem and His Messiah will return to Israel on the day of Yom Kippurim. The Messiah will return to Israel with the Presence of HaShem (His Glory Cloud) on the Day of Atonement in a Year of Jubilee.

In the Jewish wedding customs of the time of Messiah’s first appearance to Israel (1st century CE) the bridegroom would return from the house of the bride in a procession leading to his own home where a Wedding Banquet would be enjoyed (cf. Mashal #41, “Invitation to a Wedding Banquet,” Chapter 61).

HaShem and His Messiah will return to Israel. Then the Mishkan of HaShem (his Home) will be here on earth as well as in Heaven.

In the Messiah’s teaching it is revealed that he is the Melekh HaMelakhim (מלך המלכים-King of kings) who will one day return with the Shekinah to Israel from heaven with his glorified (immortal) followers and holy angels. The Messiah will return to Israel in order to permanently put down humankind’s rebellion against the Rule of God (Yisra’el).

After he has conquered the world-wide rule of the evil one (on Yom Kippur) the Messiah ben David (the Conquering Messiah) will gather together all of his people (resurrected immortals and presently living mortals) and we shall all enter into the beginning of the *one thousand years feast of the of the Lamb that will continuously be celebrated in the age of the kingdom of Adonai.

This time of a thousand years of peace on earth shall (officially) begin being celebrated (world-wide) five days after Yom Kippurim (Tishri 10) during the (most happy) feast of Sukkot (Tishri 15-21-Israel; Tishri 15-22-outside Israel). During this time:

The Jewish martyrs and survivors of the *holocaust(s) will be the most honored of all the guests privileged to partake in this feast.

*The prophet Zechariah reveals to us that in the final holocaust (yet to come) two-thirds of the Jews living in the world at the time of the (yet future) seven year period of Jacob’s Trouble will die:

“It will come about in all the land,”
Declares Adonai,
That two parts in it will be cut off and perish;
But the third will be left in it.
And I will bring the third part through the fire,
Refine (tsaraph) them as silver (keceph) is refined,
And test them as gold (zahav) is tested.
They will call on My Shem (שְׁמִ֗י-My Name),
And I will answer them; I will say, ‘They are My people,’
And they will say, ‘Adonai Elohi’ (אֱלֹהָֽי ה’-Adonai is My Almighty One).

Now be prepared!

Preparation is required now!

In the mashal five of the virgins had made adequate preparation for they possessed the necessary lamps and extra oil and jars. Five others had lamps but no extra oil. The lamps of the five virgins without extra oil were going out. So they had to go searching for oil and missed the arrival of the bridegroom. When they returned and found the wedding feast in progress, they sought admission but were denied.

Therefore, Israel in the (yet future seven year) time of Jacob’s Trouble (עֵֽת־צָרָ֥ה הִיא֙ לְיַֽעֲקֹ֔ב) will know for a certainty that the Messiah’s coming is near. (A complete awareness will occur during the second half of the seven year period; i.e. the last three and one half years of the Tribulation.) All Israel will embrace the new Judaism of the Brit HaChadashah (Jeremiah 31:31-34) during this latter three and one half year period.

For the unbelieving the Messiah’s coming will be sudden. It will be unexpected. Not so for the believing Yehudim.

In the future we will all know him. We will all be prepared for his return. For we will all do teshuvah together and mourn for him as our own dear firstborn son. We will call upon his name (as one man, one unity of person). In his own dear name (Yeshua: the “Salvation of Adonai”) He (HaShem) will hear our prayer. Then our Conquering Messiah, the Messiah ben David will return to us (Israel) from heaven to deliver us (היהודים) from all those who would destroy us (את הגויים) and he will permanently put down the rebellion of all of the nations.

Salvation is more than a mere profession of faith in the God of Israel.

For our (Israel’s) salvation (redemption) necessarily involves our corporate and individual receptivity to the redemptive work of the rejected Messiah that He (HaShem) had sent to His people (עם ישראל). Our national Salvation also requires that we all (עם ישראל) receive the regeneration of the Spirit of Holiness (His Indwelling Presence) that is given as a gift to all who believe in HaShem and M’shicho (משיחו-His Messiah). In this latter regard:

The oil is a symbol of the Indwelling Presence of the Holy Spirit and His work in our salvation, sanctification, and perfection.

Those who merely profess to be Jews and do not actually possess the Indwelling Presence of the Spirit will be excluded from the Great Feast of the Wedding Banquet of the Lamb (the foolish virgins of the first visitation of the Messiah ben Yosef). Those who profess to be Jews and actually do posses the Spirit (the accepted, faithful servants referred to by the Messiah in the last mashal) will be honored to enter into the Golden Age of the kingdom of Adonai; and they (the wise virgins of the second visitation of the Messiah ben David) will be given the gift of eternal life (immortality) in the age to come!


Messiah in Yom HaBikkurim Chapter 65 >>