Mashal #49. Vinedresser, Vine & the Branches

1. PART I. The Forty-ninth Mashal of Messiah
2. “I Am the True Vine”
3. This Mashal can only be applied literally to the Jewish People!
4. Every Jewish infant is born into the family of Adonai at Birth
5. The Horror of it all: Every Jew but one has transgressed the law of Adonai
6. Re-balancing the Scales to Adonai’s Specification
7. There is only One Judge and it is not the Bramble Bush King
8. A little bit of Jewish background on the Living Branches and Dead Branches
9. The Grape Harvest and the Heavenly Court Proceedings occur simultaneously
10. The Book of Job refers to the annual Heavenly Court Proceedings
11. Yom Kippurim is when the Books are examined and our fates are sealed
12. Some Yehudim will abide with Abba Avinu forever; others will not
13. Abba Avinu remains faithful throughout our lifetimes
14. A Word about life after death…
15. The Prince of Life that possesses the power of life and death
16. Messiah’s Follow-up to the Mashal (Nimshal)
17. Father Abraham believed in the Sacrifice of Messiah
18. The Bramble Bush and his Curse of Fire
19. Introduction to the Mashal of the Bramble Bush King
20. Endless religious debates are the problem; not the Solution!
21. The Mashal of the Bramble Bush King (Judges Chapter Nine)
22. The Errant Oral Law of the Bramble Bush
23. The Infallible Oral Law of the Holy Spirit of Promise
24. The Vineyard was Pruned twice during the year
25. Midrash on Shama: The Talmidin’s Relationship to The Messiah
26. PART II. The Eight-fold process that begins and ends with Love (Ahavah)
    
27. Step One: Lowliness of Self and Self-Control (Modesty of Self)
28. Step Two: Humility and Gentleness (Born out of Affliction)
29. Step Three: Faithfulness (Abiding in Truth)
30. Step Four: Goodness (Acts of Loving-Kindness)
31. Step Five: Kindness (Generosity, Tenderheartedness)
32. The maturation of the grape seeds and the grape berries: nadav, nedavah, nedivut, nedivut lev, hitnadvut
33. Step Six: Patience (Long-Suffering)
34. Destemming and the Crushing of the Grapes (Erekh Apayim)
35. In the times of our Maturity, in the Harvest and Post-Harvest times of our lives
36. Grapes that become Raisins vs. Grapes that become Wine
37. Step Seven: Peace (Shalom, New Wine)
38. Unity, Adonai Shalom, and the One Man
39. The Union of the Beloved
40. The Redemption of the Firstborn
41. The Scroll of Salvation is a narrative of both Love & Judgment
42. Step Eight: Joy! (Simcha, Mature Wine)
43. PART III. Midrash on Ahavah (Love): The Talmidin’s Relationship to Each Other
44. Midrash on Mishpat: The Talmidin’s Relationship to The World
45. Sin as bearing false witness (speaking lies) about the Messiah
46. The Testimony of the Ruach Ha-Emet in the festivals of Pesach, Shavuot & Sukkot
47. Midrash on Tzedakah: The Talmidin’s Relationship to The Spirit of Truth
48. The Ahavah of Abba Avinu must be loomed and weaved into all aspects of our lives
49. Summary of the Mashal, Nimshal, and Four Midrashim

The Forty-ninth Mashal of Messiah:

{Classical & Mishnaic Hebrew}

אָנֹכִי הַגֶּפֶן הָאֲמִתִּית וְאָבִי הוּא הַכֹּרֵם׃ כָּל־שָׂרִיג בִּי אֲשֶׁר אֵינֶנּוּ עֹשֵׂה־פְּרִי יְסִירֶנּוּ וַאֲשֶׁר יַעֲשֶׂה פְרִי יְטַהֲרֶנּוּ לְהַרְבּוֹת אֶת־פִּרְיוֹ׃

{Modern Hebrew}

אני הגפן האמתית ואבי הכורם. כל שריג בי שאינו עושה פרי, הוא מסיר אותו; וכל אשר עושה פרי, הוא מטהר אותו כדי שירבה פריו.  פ

“I am the True Vine (HaGefen HaEmet), and Avi (אָבִי-my Father) is the Vinedresser (הַכֹּרֵם-HaKorem). He will remove every branch in me that does not produce fruit, but whatever produces fruit He will purify (prune), to make its fruit abundant.”

The Eight-fold process that begins and ends with Love (Ahavah):

The Fruit of the Spirit is Love!

פרי הרוח הוא אהבה: שמחה, שלום, ארך רוח, נדיבות, טוב לב, נאמנות, ענוה, רסון עצמי — על מדות כאלה אין תורה חלה.  פ

The fruit of the spirit is *love: joy, peace, patience, generosity, kindness, loyalty, humility, self-control–against such (great) qualities there is no law.

*Love is described here as an eight-fold developmental (viticultural) process that painfully induces at its beginning self-restraint (רסון עצמי), lowliness of self (הַצְנֵעַ), and affliction (עָנָו) that ultimately ends up at full maturity yielding the highly desirable fruit of shalom (שלום) and simcha! (שמחה).

כְּשֵׁם שֶׁהָאָב אוֹהֵב אוֹתִי כֵּן גַּם אֲנִי אוֹהֵב אֶתְכֶם. עִמְדוּ בְּאַהֲבָתִי. אִם תִּשְׁמְרוּ אֶת מִצְווֹתַי תַּעַמְדוּ בְּאַהֲבָתִי, כְּשֵׁם שֶׁאֲנִי שָׁמַרְתִּי אֶת מִצְווֹת אָבִי וַהֲרֵינִי עוֹמֵד בְּאַהֲבָתוֹ. אֶת הַדְּבָרִים הָאֵלֶּה דִּבַּרְתִּי אֲלֵיכֶם כְּדֵי שֶׁשִּׂמְחָתִי תִּהְיֶה בְּקִרְבְּכֶם וְשִׂמְחַתְכֶם תִּהְיֶה שְׁלֵמָה.פ

Just as my Father has loved me, I have loved you as well. As for you, stay in my love. If you keep my mitzvot you will stay in my love, just as I have kept the mitzvot of my Father and have stayed in His love. I have spoken these things so that my joy will dwell with you and your joy will be complete.”

הִגִּיד לְךָ אָדָם מַה־טֹּוב וּמָֽה־ה’ דֹּורֵשׁ מִמְּךָ כִּי אִם־עֲשֹׂות מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶֽיךָ׃

“He has told you, O man, what is good (מַה־טּ֑וֹב, ma-tov); and what does Adonai require (דֹּורֵשׁ-doresh) of you but to do justice (מִשְׁפָּט-mishpat), to love kindness (וְאַהֲבַת חֶסֶד-veha ahavat che’ced), and to walk humbly (הַצְנֵעַ-ha tzena’) with Eloheikha?” (Micah 6:8)

בָּֽא־זָדֹון וַיָּבֹא קָלֹון וְֽאֶת־צְנוּעִים חָכְמָֽה׃

“When pride (זָדוֹן-zadon) comes, then comes dishonor (קָלֹון-kalon), But with the humble (צְנוּעִים-tzenueem) is wisdom.” (Proverbs 11:2)

Step One: Lowliness of Self and Self-Control (Modesty of Self):

There is an eight-fold developmental viticultural process in view here—an eight-fold process of “abiding” in the Spirit—that begins at its outset with our individually and collectively (the Jewish branches) submitting ourselves to a life of ha-tzena (הַצְנֵעַ):

“Lowliness of self.”

This introductory step in abiding in the Vine of Truth translates into a willingness to decrease our own individual self lives so that we might receive more of the abundance of the Life of the Spirit of Truth (Ruach Ha-Emet) that Indwells the Vine of Truth. This decrease of one’s self life in exchange for the increase of the life of Abba Avinu that Indwells the Messiah is well illustrated in the harsh and aggressive fall de-stemming and pruning of the Vine:

In a word the Vine is stripped clean.

The former beauty of the Vine, with its luscious red fruit (cf. Isaiah 5:1-7), long flowing plump green branches and lustrous green leaves is stripped bare. In this way the outward beauty is temporarily sacrificed so that the internal beauty might be greatly enhanced; which later will lead to the external beauty of the Vine being greatly enhanced.

Once the Vine and its branches have fully submitted and endured the humiliation of being cut, stripped clean, and left appearing to be lifeless in the fall, then the Vine and its injured branches are allowed to sleep and heal during the winter so that they might together awaken to an enhanced and enriched new life in the spring.

Step Two: Humility and Gentleness (Born out of Affliction):

וְהָאִישׁ מֹשֶׁה (ענו) עָנָ֣יו מְאֹד מִכֹּל הָֽאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָֽה׃

“Now the man Moses was very humble (עָנָו-anav, עָנָ֣יו-anain), more than any man who was on the face of the earth.” (Numbers 12:3)

כִּֽי־רֹוצֶה ה’ בְּעַמֹּו יְפָאֵר עֲנָוִים בִּישׁוּעָֽה׃

“For Adonai takes pleasure in His people; He will beautify (pa’ar) the afflicted ones (עֲנָוִים-anavim) with salvation (ישׁוּעָֽה-yeshu’ah).” (Psalm 149:4)

Lowliness of self exercised before Adonai over time will produce humility and meekness. Anavah literally means “to be afflicted.” The Prophet-King David tells us that the “afflictions of the righteous are many.”

There is a necessary lowliness of attitude, character, and behavior that is required of the people of Israel. Sad to say it is true what David says, “It was good that you afflicted me, for I was going astray.” The afflictions of the righteous are many but Adonai redeems us from them all. Access to the spiritual life of Adonai does come with a price. Yes, the humble will eventually “inherit the land” and “abundant prosperity” is our destiny. Yes, Adonai takes “pleasure” in His people and He beautifies us with His salvation. But please notice how we are described. We are the Anavim (עֲנָוִ֨ים).

We are the Afflicted Ones.

Pruning.  When the Vine is pruned during the winter, it is severely injured and in need of healing. Then the healing comes…The start of this healing cycle is signaled by a “bleeding” of the vine.

Bleeding.  This bleeding occurs when the soil begins to warm. This is the sign of the beginning of the spring growth cycle. It is called the time of “bud break.” In Israel this stage normally begins around the start of March to the middle of March (Adar to Nisan). At this time water containing a low concentration of organic acids, hormones, minerals and sugars is pushed up from the root system of the vine and is expelled from the cuts (wounds) that are left over from pruning the vine. During this period a single vine can bleed out as much as one and a third gallons of water.

Healing.  After the Vine has bled in the spring from its wounds only then do tiny buds start to swell. From these little buds shoots begin to grow. The energy to facilitate this growth comes from the reserves of carbohydrate stored in the roots and wood of the Vine from the last growth cycle. Eventually these new shoots sprout tiny leaves that can begin the process of photosynthesis (i.e. ingesting light from the sun that delivers “healing in its wings”), producing the energy to accelerate healing growth.

In Israel, after about four weeks (beginning of April to mid April; the month of Nisan), the shoots start to rapidly grow in length (an average of one inch a day). In this way we learn the meaning of Anavim (what it is to be a cut vine and crushed grapes). Anavim is a sense of our acquired inner poverty, lowliness, brought on by our submission to trials and tests through our being brought low, humbled, persecuted, distressed, depressed, oppressed, and afflicted. Anavim is a lowliness (humility, meekness) that can only be born out of our afflictions that we experience in this world and that we Jews are appointed by the Vinedresser, Adonai Avinu.

New Life.  We have this great hope in the winter of our lives that in the spring of our lives the Divine healing of our appointed afflictions will bring about ‘buds’ of new life: moderation, gentleness, and teachability. It is our joy to know that through our afflictions and suffering, like father Abraham, we will one day learn to treat others more highly than ourselves (cf. “Messiah in HaBikkurim,” Chapter 45).

We know this to be true that only the Anavim (the afflicted, humble, meek) are the gentle and lowly of heart. Only the Afflicted Ones are “courteous” and “generous” toward others. We are called to be the humble ones who are “meek of soul” and possess the courage to ask Abba Avinu:

חָקְרֵנִי אֵל וְדַע לְבָבִי בְּחָנֵנִי וְדַע שַׂרְעַפָּֽי׃ וּרְאֵה אִם־דֶּֽרֶךְ־עֹצֶב בִּי וּנְחֵנִי בְּדֶרֶךְ עֹולָֽם׃

“Search me, and know my ways; test me, and know my thoughts; and see the wicked ways in me –- and lead me in the way everlasting.” (Psalm 139:23-24)

Anavim is that wonderful ability of the ones brought low (the Mashiach and his Jewish followers) to exchange our frailty and weaknesses for the great power and strength of the Holy One of Israel.

The humble (anavim) possess the highest of all virtues; even as the proud (ga’avah) possess the worst of all vices.

Indeed, Adonai hates the eyes of the proud and so the exalted ones shall forever be brought low (Proverbs 6:16-17). However Adonai Avinu loves the eyes (the relational perspective) of the humble (עֲנָוִ֨ים), He takes great pleasure in them and so the afflicted ones (עֲנָוִ֨ים) shall forever be exalted (1, 2, 3). Therefore, the destiny of the Afflicted Ones is to one day be enveloped in the eternal Shalom (peace) and Simcha (joy) of the Holy One:

וַעֲנָוִים יִֽירְשׁוּ־אָרֶץ וְהִתְעַנְּגוּ עַל־רֹב שָׁלֹֽום׃

“The humble ones (עֲנָוִ֥ים-anavim) will inherit the land and will delight themselves in peace (shalom) in abundance.” (Psalm 37:11)

וְיָסְפוּ עֲנָוִים בַּ ה’ שִׂמְחָה וְאֶבְיֹונֵי אָדָם בִּקְדֹושׁ יִשְׂרָאֵל יָגִֽילוּ׃

“The afflicted ones (עֲנָוִים-anavim) also will increase their joy (שִׂמְחָה-simcha) in Adonai,  and the needy of humankind will rejoice in the Kodesh Yisra’el.” (Isaiah 29:19)

Step Three: Faithfulness (Abiding in Truth):

כִּֽי־יָשָׁר דְּבַר־ה’ וְכָל־מַעֲשֵׂהוּ בֶּאֱמוּנָֽה׃

“The Word (דְּבַר) of Adonai (ה’) is upright (יָשָׁר-yashar) and all of His work (מַעֲשֵׂהוּ-ma’aseh) is done in faithfulness (אֱמוּנָֽה-emunah).” (Psalm 33:4)

יָדַעְתִּי ה’ כִּי־צֶדֶק מִשְׁפָּטֶיךָ וֶאֱמוּנָה עִנִּיתָֽנִי׃

“I know Adonai that Your judgments are righteous and that in faithfulness (אֱמוּנָה-emunah) You have afflicted me (עִנִּיתָֽנִי).” (Psalm 119:75)

בְּטַח בַּֽ ה’ וַעֲשֵׂה־טֹוב שְׁכָן־אֶרֶץ וּרְעֵה אֱמוּנָֽה׃

“Trust in Adonai and do good; dwell in the land and cultivate faithfulness (רְעֵה אֱמוּנָֽה-ooreh emunah).” (Psalm 37:3)

Flowering.  Flowering occurs in Israel generally around mid-April about “forty days” after bud break (the beginning of March to mid-March; Adar). The process of flowering begins with small flower clusters appearing on the tips of the young shoots looking like buttons. A few weeks after the initial clusters appear, the flowers start to grow in size with individual flowers becoming observable.

It is during this time of flowering that the pollination and fertilization of the grapevine takes place. Most varieties of grapevines self-pollinate. During the process of fertilization, seeds are produced as the flowers begin their transformation into grape berries, with each grape berry encapsulating one to four seeds.

In the Hebrew language the words emunah (faithfulness) and emet (truth) are vitally related to one another. Both words originate from the same root word, “aman.” Aman in a transitive sense is what makes every member branch of the vine “firm,” “supported,” and “confirmed.“

Ruach Ha-Emet #1.  The Spirit of Truth is the One that transports the procreative life of the Vine (the Life of Messiah) to the branches.

Ruach Ha-Emet #2.  The Spirit of Truth is the One who uses His Presence to transform us (the branches) from the Inside-Out.

Ruach Ha-Emet #3.  The Spirit of Truth is the One who speaks the life-giving Word (דְּבַר) of Adonai (ה’) into our dead, lifeless spirits, souls, and bodies to bring us to new life.

Ruach Ha-Emet #4.  The Spirit of Truth is the Voice of Messiah. He is the beautiful Voice of Messiah that will one day call us out of our present temporary lowly, impoverished condition into our new, permanent and exalted state of complete perfection and life everlasting.

Ruach Ha-Emet #5.  The Spirit of Truth (the Voice of Messiah) is not just saying to us here that we will bear fruit and more fruit in this temporal life alone. The Holy One is also saying to us that together with Him, through the Gift of His Indwelling Presence, we shall one day bear forth an abundance of fruit in the eternal age and life that is yet to come.

Therefore, when we meditate on the words of Messiah we must keep in mind the eternal viewpoint.

The Flowering of Faithfulness occurs, therefore, only when the virtuous upright life of the Spirit is resident within us and matured sufficient to visibly be transmitted through us out to the outside world. This developmental expression of emunah v’ emet (Faithfulness Abiding in Truth) is in no way a work of our own.

Therefore, the manifestation of firmness, stability, reliability, fortitude, faithfulness, sureness, and trustworthiness in our lives is solely a work of the Vinedresser, the Vine, and the Spirit of Truth. Our only responsibility is to humbly remain “abiding” in the life of the Vine. As the children of Abba Avinu it is our task to remain in a general state of continuing submission and receptivity to the life-giving Word of Adonai that is communicated by the Spirit of Truth through the Messiah. To abide in the teachings of Messiah is to abide in both the Spirit and the Word of Adonai:

The Spirit is the One communicating to us His Word and the Spirit is the One who is explaining what *His teaching means.

*The Oral Torah of the Spirit.

Step Four: Goodness (Acts of Loving-Kindness):

וְעַתָּה יַֽעַשׂ־ה’ עִמָּכֶם חֶסֶד וֶאֱמֶת וְגַם אָנֹכִי אֶעֱשֶׂה אִתְּכֶם הַטֹּובָה הַזֹּאת אֲשֶׁר עֲשִׂיתֶם הַדָּבָר הַזֶּֽה׃

“Now may Adonai show loving-kindness (חֶסֶד-chesed, grace) and truth (אֱמֶת-emet) to you; and I also will show this goodness (הַטֹּובָה-ha-tovah) to you, because you have done this thing.” (2 Samuel 2:6)

מַלְוֵה ה’ חֹונֵֽן דָּל וּגְמֻלֹו יְשַׁלֶּם־לֹֽו׃

“One who is gracious (חֹונֵֽן-chonen, from chanan; a strong one who stoops (bends) down and lowers himself to come under and help a weak one) to a poor man lends to Adonai and He (ה’) will repay him for his good deed (גְמֻלֹו-gemulo).” (Proverbs 19:17)

וַאֲנִ֤י ׀  בְּחַסְדְּךָ֣ בָטַחְתִּי֮  יָ֤גֵ֥ל לִבִּ֗י בִּֽישׁוּעָ֫תֶ֥ךָ אָשִׁ֥ירָה לַ ה’ גָמַ֣ל עָלָֽי׃

“But I have trusted in Your loving-kindness (חַסְדְּ); My heart shall rejoice in Your salvation (יְשׁוּעָה-Yeshuah). I will sing to Adonai,  because He has dealt bountifully (גָמַל-gamal) with me.” (Psalm 13:6)

חַֽסְדֵי ה’ אַזְכִּיר תְּהִלֹּת ה’ כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ ה’ וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּֽרַחֲמָיו וּכְרֹב חֲסָדָֽיו׃

“I shall make mention of the loving-kindnesses (חַֽסְדֵי-checedi) of Adonai, the praises of Adonai, according to all that Adonai has granted us (גְּמָלָנוּ-gemalanu), and the great goodness (טוּב-tov) toward the house of Israel, which He has granted (גְּמָלָם-gemalam) them according to His compassion and according to the abundance of His loving-kindnesses (רֹב חֲסָדָֽיו-rav checedin).” (Isaiah 63:7)

Fruit Set. Fruit Set follows immediately after Flowering. The fertilized flower develops a grape berry around its seed to “protect” it. The stage of fruit set is critical for wine production. This is so because this stage determines the potential grape crop yield. Not every flower on the vine gets fertilized. Some of the flowers are unfertilized and these flowers eventually fall off the vine. The percentage of fertilized flowers averages around thirty but the number of flowers can get as high as sixty (doubly fruitful, an abundance of flowers).

Climate and the health of the vine play an important role with low humidity, high temperatures, and water stress having the potential of severely reducing the amount of flowers that get fertilized. It is the vine’s aggressive and assertive efforts to protect its “seed” that ultimately generates the luscious, beautiful life of the grapes.

At the first the substance of the grape berry can only produce a “bitter” taste (mara). Its form is small and weak. However, in time the grape berry will mature into a sweet, mature, delicious full-bodied fruit that will be capable of being processed into wine, a beverage of pure joy. In Hebrew this selfless, sacrificial life of “Goodness” and “Loving-kindness” that aggressively asserts itself to nurture and protect others is called Gemilut Chasadim (גְמִילוּת חֲסָדִים).

When the life of Abba Avinu’s caring-nurturing love finally begins to become actualized within us we are “provoked” to begin doing acts of loving-kindness to others. The term chesed (חָ֫סֶד-singlular; חֲסָדִים-plural) is closely related to the word forgiveness. Chesed addresses both the relational and attributive dimensions of Adonai Avinu’s love.

Gemilut is the Hebrew word that describes this assertive, active practice (doing) of benevolences (kindnesses, chasadim) that naturally issues out of abiding in the Presence of Abba Avinu and His checed. A mature child of Abba Avinu will relate to others in a manner that brings safety, help, deliverance, restoration, healing, preservation, and wholeness to them. Such a mature person is forgiving and gracious toward others.

Grace in Hebrew (chen, chanan, chesed) means to be “considerate,” to show “mercy,” “favor,” “loving-kindness” to the point of stooping down and serving others less fortunate than one’s self. Checed that is also chen and chanan denotes the practice of manifesting upon others (less fortunate) unearned and unmerited favor upon them; that is not born out of any obligation or duty but is freely given out of the abundance of a loving and kind heart.

Gemilut chasadim is, therefore, the plural outward expressions of kindnesses (goodness) toward others that is born out of a heart that is filled with the compassion and the love of Abba Avinu. There is much sacrifice involved in these forgiving and helpful acts. However, over time these sacrifices seem as nothing in comparison to the “blessedness” that is gained. We see a complete naturalistic illustration of the inevitable “blessedness,” “wellness,” and “happiness” (ashrei) that accrues from practicing these kindnesses in the four viticultural stages that follow Grape Set (gemilut chasadim), which are:

Stage #1:  Grape maturation;
Stage #2:  Harvesting and crushing;
Stage #3:  Processing of the New Wine, and
Stage #4:  *Aging of the Wine:

*The final stage (Stage #4: Wine Aging) in this Eight-fold process of our being “matured” in love (שָׁלֵם בָּאַהֲבָה-completed in love) occurs when in the unity of the Spirit we dwell together in a continuous state of ahavah and simcha—-Love and Pure Joy! (1, 2, 3, 4, 5, 6, 7)

Step Five: Kindness (Generosity, Tenderheartedness):

“Tell the sons of Israel to raise a contribution for Me; from every man whose heart moves him (אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ-asher yidve’nu libo)  you shall raise My contribution” (Exodus 25:2).

“Everyone whose heart stirred him and everyone whose spirit moved him (אֲשֶׁר־נְשָׂא֣וֹ לִבּ֑וֹ-asher nadva rucho) came and brought Adonai’s contribution for the work of the tent of meeting and for all its service and for the holy garments” (Exodus 35:21).

“The Israelites (בְנֵי־יִשְׂרָאֵ֛ל), all the men and women, whose heart moved them to bring material for all the work, which Adonai had commanded through Moses to be done, brought a freewill offering (נְדָבָ֖ה-nedavah) to Adonai” (Exodus 35:29).

“My heart goes out to the commanders of Israel, the volunteers (הַמִּֽתְנַדְּבִ֖ים-ha-mitnadvim; plural of hitnavut) among the people; Bless Adonai!” (Judges 5:9).

“Since I know, O my Almighty One, that You try the heart and delight in uprightness, I, in the integrity of my heart, have willingly offered (הִתְנַדַּ֣בְתִּי-hitnadavti) all these things; so now with joy I have seen Your people, who are present here, make their offerings willingly to You (הִֽתְנַדֶּב־לָֽךְ-hitnadev-lach)” (1 Chronicles 29:17).

After the branches of the Vine have undergone their severest testing in the fall (Pruning), healing in the winter (Dormancy), more afflictions and more healing in the early spring (Bud Break) and fertilization and the initial reproduction of the grape berries (Flowering to Fruit Set), then comes the time of the grape maturation at the end of spring and throughout the summer (Ripening of the Grapes).

Grape Ripening. Following fruit set, the grape berries are green and they are hard to the touch. They have very little sugar and are high in organic acids. The grape berries are quite small. They begin to grow to about half their final size when they enter the stage of the beginning of the ripening process. Normally this takes place around “forty” to “fifty” days after fruit set. In Israel this would be around the end of July and into August. In this stage the colors of the grape take form (red/black or yellow/green).

The colors depend on the grape variety. We know from the prophet Isaiah (יְשַׁעְיָה-Salvation of Adonai) that the Vine of Israel produced red grapes. During this time of ripening the berries start to “soften.” This occurs as they build up the sugar (sweetness of the life of the Spirit) content within themselves. Within six days of the start of the ripening process the berries begin to grow dramatically. The onset of grape ripening does not occur uniformly among all berries. The trigger of the “onset of ripening” is unknown (sod, i.e. a mystery). Research thus far seems to indicate that the onset of ripening is a signal that the grape berry seeds have just reached “maturity.”

Typically, in the onset of grape ripening, the berries and clusters that are most exposed to warmth (the emanations from the sun), on the outer extents of the canopy, undergo ripening first with the berries and clusters closer to the trunk and under the canopy shade undergoing ripening last.

There are some factors in the vineyards that can control the onset of the ripening process. Limited water stress and canopy management that creates a high “fruit to leaf” ratio can encourage ripening. This is so because the vine channels all of its energies and resources into the berries. The berries house the vines’ seedling offspring. This shelter (“protection,” “preservation,” and “nurture“) of the seeds by the berries gives the seeds a better chance of survival. However, very vigorous vines with lots of leaf shading for photosynthesis and water supply will delay the start of ripening due to the vine’s energies being directed towards continued shoot growth of new buds.

For the production of high quality wine it is considered ideal to have an early ripening. During this  period the cane of the vine starts to ripen as well as changes from green and springs to brown and hard. The vine begins to divert some of its energy production into its reserves in preparation for its next growth cycle. The berry also changes in color, presumably because chlorophyll is broken down. In red cultivars, anthocyanins and xanthophylls are formed (i.e. the “color pigments” of the red grapes).

The maturation of the grape seeds and the grape berries: nadav, nedavah, nedivut, nedivut lev, hitnadvut:

Maturation of seeds and berries.  At the time when the Divine Seed, the Elohim ze’ra (זֶרַע אֱלֹהִים), the Spirit of Truth Indwells our spirits this triggers in our bodies and our consciousness (that resides in our soul, mind, and brain) the beginning of the process of our spiritual maturation.

Evidence of this developmental process is seen when the beauty of our inner spiritual life, the Indwelling Presence of the Holy One, significantly changes our internal conscious life (“intellect,” “will,” and “emotions“) and our external relational life (our behavior toward God and others). At this time of significant positive conscious and behavioral change we become tenderhearted and generous toward others. This developmental milestone is symbolized in the ripening of the red grape clusters when they grow to the point that their (our) bodies (that house the spiritual Seed/DNA of Abba Avinu) become soft, tender, and full of the sweet life of HaGefen Emet (The True Vine).

This stage is represented by the Hebrew word nedivut. Nedivut lev means one who possesses a generous heart.

The word nedivah is a “free-will” offering (donation) of the heart. The first mention of the word nadav (נָדַב) appears in Exodus 25. In this Torah passage, so that the Tabernacle might be built, Adonai Avinu asked our ancestors to bring gifts from all whose hearts moved them (אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ-asher yidve’nu lebo).

Our ancestors were not mandated taxes but rather voluntary contributions. This means that the Mishkan (sanctuary) of the Holy One can only be created out of the free-will offerings of willing hearts.

The Mishkan is a spiritual reality where the life of the Spirit of Truth matures us sufficient for us to one day engage in voluntary actions of benevolence and generosity. These acts are not compelled by moral obligation but by the ahavah (love) and chesed (graciousness) of Abba Avinu that at maturity is shed abroad in our hearts and, thereafter, is visibly seen in our behavior and relational lives.

Therefore, nadavah is the word for being generous to others out of a motive of a “pure heart.” The Generous One is the ha-nadiv who can always be counted on to positively respond to the needs of others. Nadiv (נָדַב) is both an adjective and a noun meaning “generous.”

The term that is most intriguing, however, is the word for volunteer, “hitnadvut” (הִתנַדְבוּת-volunteering). It is conjugated as to be “self-generous” (a reflexive word; i.e. “directed back on self“). This means that in Hebrew to volunteer (hitnadvut) is to be generous to oneself.

Imagine the cheerful wisdom here. This means that in Hebrew (the most sacred of all languages) to be generous to others is to be generous to one’s own (true) self; and since we are those Jewish branches (talmadim) who continuously abide in the most generous life of Messiah the True Vine, hitnadvut means we are cheerfully volunteering to “hear,” “understand,” and “obey” all that the Spirit of Truth is leading and guiding us to do as a result of our obedience to the d’varim (words) of the Messiah our Rabbi (Teacher).

Therefore, it is Messiah’s generous investment of the life of the Spirit of Truth (Ruach ha-Emet) in our lives and our re-investment of this life into the lives of all others that is the most fruitful means for us (individually and collectively) to be full of the Joy of the Spirit! (שִׂמְחַת רוּחַ הַקֺּדֶשׁ-Simcha of the Holy Spirit).

Step Six: Patience (Long-Suffering):

וַיַּעֲבֹר ה’ עַל־פָּנָיו וַיִּקְרָא ה’ ה’ אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶֽת׃

“Then Adonai passed by in front of him and proclaimed, “Adonai, Adonai-El, compassionate and gracious, slow to anger (אֶרֶךְ אַפַּיִם-erekh apayim), and abounding in loving-kindness and truth.” (Exodus 34:6)

וְאַתָּה אֲדֹנָי אֵל־רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶֽת׃

“But You, O Lord, are a Mighty One of  mercy and grace, slow to anger (erekh apayim) and abundant in loving-kindness and truth.” (Psalm 86:15)

אֶרֶךְ אַפַּיִם רַב־תְּבוּנָה וּקְצַר־רוּחַ מֵרִים אִוֶּֽלֶת׃

“He who is slow to anger (erekh apayim) has great understanding, but he who is quick-tempered exalts folly.” (Proverbs 14:29)

אִישׁ חֵמָה יְגָרֶה מָדֹון וְאֶרֶך אַפַּיִם יַשְׁקִיט רִֽיב׃

“A hot-tempered man stirs up strife, but the slow to anger (erekh apayim) calms a dispute.” (Proverbs 15:18)

טֹוב אֶרֶךְ אַפַּיִם מִגִּבֹּור וּמֹשֵׁל בְּרוּחֹו מִלֹּכֵד עִֽיר׃

“He who is slow to anger (erekh apayim) is better than the mighty, and he who rules his spirit, than he who captures a city.” (Proverbs 16:32)

In the harvest the grapes are removed from the vine and transported to the winery to begin the wine making process.

In Israel the harvest of the grapes mainly occurs from August  to the early part of October. However, in the case of the Cabernet Sauvignon grapes that are grown in the northern Golan Heights, these grapes may be harvested as late as the first week of November (making for a very long harvest period; as in long-suffering).

Following the harvest, the vines continue the process of photosynthesis (more enlightenment), creating carbohydrate reserves to store in the vine’s roots and trunks. This process continues until an appropriate level of carbohydrate reserves has been reached. Once a proper storage of carbohydrate reserves has been reached the chlorophyll in the leaves begin to break down and the leaves change color from green to yellow. Thereafter the leaves begin to fall as the vine starts to enter its winter dormancy period. The following spring, the cycle begins again.

Destemming and the crushing of the grapes (Erekh Apayim):

Destemming and Crushing. Crushing involves one putting a gentle and constant pressure upon the berries, squeezing them sufficient to break their external skins, so that the highly desirable contents that lie within the berries might be released. Destemming is the process of removing the grapes from the rachis (the stem which holds the grapes). In traditional and smaller-scale wine making, the harvested grapes are crushed by trampling them barefoot or by the use of inexpensive small scale crushers.

The decision about destemming is different for red and white wine making. When making white wine the fruit is only crushed, the stems are then placed in the press with the berries. The presence of stems in the mix facilitates pressing by allowing juice to flow past flattened skins. These accumulate at the edge of the press. In making red wine, which is the type of wine that is alluded to in Isaiah’s mashal of the Vineyard (Isaiah 5) and Messiah’s teachings on the Vineyard, the stems of the grapes are usually removed before fermentation since the stems have a relatively high content of tannin (a yellowish or brownish bitter-tasting organic substance). In addition to tannin the stems can also give the red wine an unwanted vegetal aroma that is like that of green bell peppers.

In the times of our Maturity, in the Harvest and Post-Harvest times of our lives:

In our maturity, in the harvest and post-harvest time of our lives, we must learn to reflect to others something of the beautiful, “patient,” “steadfast,” loving emotional life of the Holy One. We must become slow to anger. We must grow to be patient when others mistreat us or even act hatefully toward us.

It is the desire of Abba Avinu that we grow to be patient and longsuffering like Him.

It is, therefore, commendable when we bear up patiently under the unjust sufferings and circumstances that the Holy One has assigned to us; according to both His active and permissive will. The Psalmist warned us that “the afflictions of the righteous are many.” Yet David also encouraged us that with these crushing afflictions, the Holy One will also give us the means to overcome: He shall redeem us from them all!

When we find ourselves being persecuted and hated for the sake of the Holy One (and this will inevitably happen to you if you are a Jew), then we are awakened ffrom our sleep and reminded that there is real evil in the world: For our struggle is not against flesh and blood alone, but also “against the spiritual forces of wickedness in the heavenly places.”

We are reminded that there is evil in the world as well as good.

The persecution reminds us that we truly are the chosen people of Adonai. We are supernaturally the special hate objects of these forces for evil. The evil one is real. He is our adversary and he has in the past done everything He can to destroy (annihilate) the physical descendants of Abraham, Isaac, and Jacob and this he will continue to do in the present and into the future. But he will never succeed because “Greater is Adonai.”

The crushing assault of evil upon the Jewish people only refines us.

We will overcome by remaining patient in our circumstances until the day when Shiloh comes; when the Messiah returns, not as the Individual Suffering Servant but as the Conquering Messiah ben David. Therefore, at the present time these buffeting trials and severe persecutions only foster within the children of Abba Avinu a patient and long-suffering emotional life that is like that of Adonai our Father.

Admittedly, like the crushing of the grapes, our erekh apayim (“longsuffering” and “patience“) involves much sacrifice and pain. However, in the fullness of time this violent process of erekh apayim is a guarantee of our future blessedness and happiness (ashrei). For it is only within the harsh refining process of our corporate trials, tribulations and many afflictions that we are one day able (in all brokenness, meekness, humility, and perseverance) to manifest an abundance of the peaceable fruitfulness of Abba Avinu’s righteousness (His Shalom).

The Hebrew word that conveys the meaning of “long-suffering” originates from the three words “anaph (anaf),” ”apayim” and “erekh.” The word anaph means “anger.” Anaph, therefore, is a negative term that describes the forceful, violent, breathing of air from the lungs to the nostrils and back. This violent movement of air is a visual depiction of an interpersonal and intra-personal storm. The term apayim refers to the “nose.” The word erekh means “long.”

It takes Abba Avinu a long time before He will manifest visible signs of being upset.

Therefore, the term erekh apayim conveys the meaning of longsuffering and patience. This means that Adonai’s anger will not be visibly evidenced for a long time after He is initially provoked. The scriptural term “long nose” illustrates this sacred meaning. The nostrils are a sacred site. They are the “entrance” whereby the Creator breathed the breath of life into Adam and he became a living soul (Genesis 2:7).

Dilation of the nostrils is evidence of labored breathing. This indicates the existence of a highly undesirable state, the troubling of one’s soul. Man is not the only one who has a soul (nephesh). The Creator has a soul. This includes His own unique emotional life. Our heavenly Father feels and wants. He exists as a vulnerable being. He is exceedingly vulnerable because His love is immeasurably great. He remains faithful to us, even when we are unfaithful to Him. The Holy One can be hurt. He can be provoked to anger and His anger (wrath) can be as passionate as His Love (cf. Jeremiah 15:1; Isaiah 1:14).

The Holy One can be greatly upset or greatly pleased. Abba Avinu, therefore, has disclosed that He much more prefers to express Himself in compassion, grace and mercy than anger. By nature Adonai is quick to be gracious and slow to be angry. It greatly pleases the Holy One for His children to delight in our birthright so that we might become more and more like Him.

Abba Avinu delights in our righteous conduct (Isaiah 42:1). Therefore, longsuffering is the process that is liken to the crushing of the grapes that yields the New Wine of the peaceable fruit of “His” righteousness (שלום-Shalom); that in time will mature and become (eternally) transformed into (the best wine) pure Joy (שִׂמְחָה-Simcha).

Step Seven: Peace (Shalom, New Wine):

וַיִּבֶן שָׁם גִּדְעֹון מִזְבֵּחַ לַֽ ה’ וַיִּקְרָא־לֹו ה’ שָׁלֹום עַד הַיֹּום הַזֶּה עֹודֶנּוּ בְּעָפְרָת אֲבִי הָעֶזְרִֽי׃

“Then Gideon built an altar there to Adonai and named it Adonai Shalom (ה’ שָׁלֹום). To this day it is still in Ophrah of the Abiezrites.” (Judges 6:24)

פָּדָה בְשָׁלֹום נַפְשִׁי מִקֲּרָב־לִי כִּֽי־בְרַבִּים הָיוּ עִמָּדִֽי׃

“He will redeem my soul in peace (שָׁלֹום-shalom) from the battle which is against me, for they are many who strive with me.” (Psalm 55:18)

מִרְמָה בְּלֶב־חֹרְשֵׁי רָע וּֽלְיֹעֲצֵי שָׁלֹום שִׂמְחָֽה׃

“Deceit is in the heart of those who devise evil, but counselors of peace (שָׁלֹום-shalom) have joy.” (Proverbs 12:20)

כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמֹו וַיִּקְרָא שְׁמֹו פֶּלֶא יֹועֵץ אֵל גִּבֹּור אֲבִיעַד שַׂר־שָׁלֹֽום׃

“For a child will be born to us, a son will be given to us; and the government will rest on his shoulders; and his name will be called Wonderful Counselor, Mighty El, Eternal Father, Sar Shalom (שַׂר־שָׁלֹֽום-Prince of Peace; Isaiah 9:6)

כִּֽי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלֹום תּֽוּבָלוּן הֶהָרִים וְהַגְּבָעֹות יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָֽף׃

 “For you will go out with joy (שִׂמְחָה) and be led forth with peace (שָׁלֹום-shalom); the mountains and the hills will break forth into shouts of joy before you, and all the trees of the field will clap their hands.” (Isaiah 55:12)

וְכָרַתִּי לָהֶם בְּרִית שָׁלֹום וְהִשְׁבַּתִּי חַיָּֽה־רָעָה מִן־הָאָרֶץ וְיָשְׁבוּ בַמִּדְבָּר לָבֶטַח וְיָשְׁנוּ בַּיְּעָרִֽים׃

“I will make a covenant of peace (בְּרִית שָׁלֹום-brit shalom) with them and eliminate harmful beasts from the land so that they may live securely in the wilderness and sleep in the woods.” (Ezekiel 34:25)

הִנֵּה עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלֹום חָגִּי יְהוּדָה חַגַּיִךְ שַׁלְּמִי נְדָרָיִךְ כִּי לֹא יֹוסִיף עֹוד לעבור־בָּכְ בְּלִיַּעַל כֻּלֹּה נִכְרָֽת׃

“Behold, on the mountains the feet of him who brings good news, who announces peace (שָׁלֹום-shalom)! Celebrate your feasts, O Judah; pay your vows. For never again will the wicked one pass through you; He is cut off completely.” (Nahum 1:15)

Primary Fermentation. After the harvest, the grapes are prepared for primary ferment. At this stage red wine making diverges from white wine making. According to the prophet Isaiah the grapes of Adonai’s Vineyard are red:

אָשִׁירָה נָּא לִֽידִידִי שִׁירַת דֹּודִי לְכַרְמֹו כֶּרֶם הָיָה לִֽידִידִי בְּקֶרֶן בֶּן־שָֽׁמֶן׃ וַֽיְעַזְּקֵהוּ וַֽיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק׃

“Let me sing now for my well-beloved:  A song of my beloved concerning His vineyard. My well-beloved had a vineyard on a fertile hill” (lit. a horn, the son of fatness). He dug it all around, removed its stones, and planted it with the choicest red-vine (שֹׂרֵק-“sorek,” literally this is a vine of bright red grapes).

Red wine is made from the must (pulp) of red or black grapes and (unlike white wine) fermentation of the red wine occurs together with the grape skins. The grape skins are what gives the red wine its red color. Primary fermentation may occur naturally as ambient yeast on the grapes or in the air; or yeast may be added to the must of the wine.

This natural fermentation process often takes between seven to fourteen days. The yeast converts most of the sugars in the grape juice into ethanol (alcohol) and carbon dioxide; with the carbon dioxide being lost up into the atmosphere. After primary fermentation, the free run (red) wine is pumped off and the skins are pressed to extract the juice and wine. The wine is then kept warm and the remaining sugars are converted into alcohol (and carbon dioxide).

Secondary Fermentation. This is the next process in the making of red wine. This process of fermentation is a bacterial fermentation that converts malic acid to lactic acid. This process softens the taste of the wine by decreasing the acid in it. The wine is settled and adjustments are made to the wine prior to its filtration and storage.

The time from harvest to drinking can vary from a few months to several years for top wines.

However, of all the red wines only about ten per cent will taste better after five years than they already do after just one year. Yeast is already present on the grapes. It is often visible as a powdery substance on the grapes. The primary, or alcoholic fermentation can be done with this natural yeast, however, this can give unpredictable results; since the final result depends on the specific types of yeast that are present. For this reason of unpredictability and risk, a cultured yeast is often added to the must.

During primary fermentation the yeast cells produce alcohol by feeding on the sugars in the must and multiplying. The temperature during this process affects both the speed of the fermentation and the final taste of the wine. For red wines, the temperature is set at 22 to 25 °C. For every one gram of sugar that is converted, about a half-gram of alcohol is produced. Therefore, to achieve a concentration of 12%, the must of the red wine should contain about 24% sugars.

Pressing. Pressing is the act of applying pressure to the grapes in order to separate the grape juice and the wine from their grapes and grape skins (i.e. their bodies). Pressing is not always a requirement for wine-making.

If the grapes are crushed there is a considerable amount of free-run juice that can be used for vinification. This free-run juice is usually of a higher quality than the press juice. With red wines the must is pressed after primary fermentation.

The skins and other “solid” materials are separated from the liquid. After the wine stands or ages, the wine is separated from the dead yeast and the solids (called “lees”) that remain are transferred to a new container so that fermentation can continue to take place.

Unity, Shalom Adonai, and the One Man:

The Hebrew masculine noun “Shalom” originates from “shalam” (שָׁלַם). Shalam means to be “whole,” “safe,” “peaceful,” to live in “harmony” with Adonai. Shalom means health, security, tranquility, success, comfort, peace (the opposite of war). The word shalom appears 237 times in the Tanakh. In Modern Israel the greeting is, “Mah shlomkha?”

מה שלומך?פ

“What is your peace?” or “How are you doing?”

Shalom is clearly depicted as a satisfied condition, an unconcerned state of peacefulness. Therefore, it is a harmonious state of soul and mind, both externally and internally. The only true source of shalom is Eloheinu Avi-Khol (God our Father of All).

The Presence of Adonai is our Shalom (Peace).

The key to understanding the meaning of shalom is “Unity.” In Hebrew the word for unity and oneness is “echad.” Consider the unity of the Vine. The Messiah does not refer to himself as being the stalk. He says, “I Am the True Vine.” The Anointed One who is forever Indwelt with the Spirit of the Father and is the Voice of our Father Adonai declares [on behalf of Abba Avinu] that the life of His Spirit and the body (assembly) of M’shicho (His Messiah) is the entire plant!

This Divine declaration of unity is quite in accord with how the people of Israel are identified in the Torah as being as “one man.” This means it is the will of Abba Avinu that under the rule of Messiah we (Israel) are to be united as “one person” (body, assembly); in whom all of the Spirit of the Holy One is to dwell (forever).

Our people (Israel) one day becoming “shalom echad” is propheticially illustrated in the written Torah when our ancestors were assembled as “one man” at the foot of Mount Sinai. At the first note that our people are depicted as a (disunified) plural “they:”

Plural (Dis-unity):  They arrived (ba-u),
Plural (Dis-unity):  They journeyed (va’yis-u),
Plural (Dis-unity):  They arrived (va’yavo-u), and

Plural (Dis-unity):  They encamped (va’yachanu).

The people (Vine and branches ) and  their works (the fruit) are all in the plural. However on the forty-second encampment when Israel encamped at the foot of Mount Sinai, suddenly our people are depicted as a (Unity) singular “he:”

Singular (Unity): He encamaped (va’yichan).

Therefore, mysteriously the encampment at Sinai was “like one man with one heart” (k’ish echad, b’lev echad). In stark contrast to the peace and unity of the forty-second encampment, all of the other forty-one encampments were marked by the presence of discord, complaint, dispute (disunity). There is a similar pattern in the seventh viticultural step of shalom that parallels the Mount Sinai disunity vs. unity encampment issue.

Mysteriously the encampment at Sinai was “like one person with one heart.”

Encampment means to “abide” and “remain.” The people encamped as ‘one man’ at the base of Mount Sinai before the Presence of Adonai. Therefore, in like manner, the people (the branches) are to “abide” and “remain” as ‘one man’ in the Messiah (lit. the Anointed One), who is Indwelt with the Presence of the Holy One.

The being and doing of unity in the Vine and branches is two-fold. First, the Vine & the branches are to be as One Man, whose life (sing.) is solely supplied by the Spirit of Adonai. Second, the Vine & the branches are to bear an abundance of fruit (plural) that will be unified into New Wine (sing.).

The only disunity and discord that is noted in the narrative of the mashal of the ‘Vinedresser, Vine & branches’ are the bad branches (plural) and the bad fruit (plural) that are a consequence of the unwillingness of the ‘unfaithful’ branches to “abide” and “remain” in the Vine (the one Man).

So what does all of this talk about Jewish Unity mean in so far as the Messiah’s remarks are concerned?

All of this means that the Messiah is absolutely not declaring exclusivity from his Jewish brothers and sisters when He says, “I Am the Vine and you are the branches.” Quite on the contrary the Messiah is clearly declaring inclusively He is “with us (Israel) always.”

The Messiah (achinu, our brother) is affirming that to Adonai Avinu “we” (Israel) are all as one Person—-one body.  The Messiah did not come to replace us (his family of Israel) with the Gentiles. The Messiah of Israel (המשיח ישראל) came as his first priority to fulfill the positive destiny of his own physical and spiritual family which is our Jewish race (cf. “biological basis of Jewishness” and “Jewish genetics;” 1, 2, 3, 4, 5, 6, 7, 8, 9, 10). Our common destiny with the Messiah is not to be an old religion: our common destiny is to become a new humanity. The people of Israel are not a religion. We are a special physical-spiritual family who are inextricably bonded to Adonai Eloheinu and His eternal destiny for us:

We are called to be a new redeemed humanity, a new creation.

The Union of the Beloved:

Among all of the nations and peoples of the world the Holy One chose us. He married us. He put His love upon us (Forever). He did not marry a chosen religion. He married a chosen people. What about our identification with the religion of Judaism? What about our ancestral connection to Judaism or for that matter any religion? Our chosen religion is only a consequence of our pursuit of a better union with Adonai. Our practice of Judaism or for that matter any religion (or philosophy of life) is not a replacement of our union with Adonai. It is our experience of intimacy with the Holy One that informs our faith. We believe that we belong to Adonai and He (our Beloved) belongs to us.

Therefore, no specific religion defines us (Judaism, Christianity, Islam, etc.). Religion is necessarily what we Jews may be led to “do.” But it is certainly not what defines who we “are.” The HaBrit HaAhavah between Adonai and our fathers Abraham, Isaac, Jacob (etc.) best defines us:

!אני לדודי ודודי לי

“I am my *Beloved’s and my Beloved is mine!”

*Dodi (דודי-My Beloved): In the Tanakh this is a love that is so intense that it exceeds the point of  “boiling over.”

Like the Messiah, please notice that our brother King Solomon is not referring to himself alone. Like the Messiah, he is referring to every man, women and child who is a member of the Jewish-Hebrew (עִבְרִי) race going back to father Abraham (לְאַבְרָ֣ם הָעִבְרִ֑י) and our mother Sarah and going forward to the last Jewish infant born to our chosen race at the ‘end of time.’

We are the corporate beloved of Adonai and He Adonai is “The Beloved” of us.

Adonai chose us. He put His love upon us. We said we would do “all that He commands us” and we failed to do what we promised. However, He promised He will always love us (forever) and He continues to do all that He has said. It is a true saying, “though we are faithless He remains Faithful.”

We are a corporate bride. We exist as one person. Our spirits, souls, and bodies belong forever to “The Beloved.”

In Hosea (literally in the Scroll of Salvation) we learn of our failure to be faithful to Adonai and yet we learn that He (our Beloved) has given us a second chance to return to Him. In the beginning of the narrative of Hosea’s Scroll of Salvation we recall that our ancestors had lived in a general state of enmity and estrangement to Adonai, so that they had become as though they were no longer His People (לֹ֣א עַמִּ֑י-Lo-ammi, Not My People) and that for a time He did not pity (show compassion to) them in their exiled condition (לֹ֣א רֻחָ֑מָה-Lo-rucha’mah, Not pitied).

Yet, by the conclusion of the narrative of Hosea’s Scroll of Salvation, solely by His redemptive works alone (i.e. the Grace of Adonai), we are reconciled to Him and we are returned to the most privileged status of being His Beloved (yet again, a second time).

Do you know what the price of our redemption is in the narrative of the Scroll of the Salvation of Adonai? In the Scroll of Hosea (3:2) it is written:

וָאֶכְּרֶהָ לִּי בַּחֲמִשָּׁה עָשָׂר כָּסֶף וְחֹמֶר שְׂעֹרִים וְלֵתֶךְ שְׂעֹרִֽים׃

“So I bought her for myself for fifteen pieces of silver and a homer of barley and a letech of barley.”

The cost of our being restored to a state of perfect unity with the Holy One is the equivalent of letech of silver (shekels) and one homer of barley and one letech of barley (the term letech is mentioned only one time in the entire Tanakh). From our previous studies together we learned what these various prophetic symbols of Shalom (with Adonai) mean [Four parts]:

First, the pieces of silver (shekels) symbolize the purchase of our redemption by the Messiah. Second, the number fifteen is symbolic of the ‘fullness’ of the Grace of Adonai. Third, the measure of a homer of barley speaks of the Humble Man’s (the Messiah’s) offering of perfect obedience to the Righteous Father on our behalf.

Fourth, the letech of barley speaks of an additional (second) measure of the Humble Man’s sacrifice that is added to the first (on our behalf).

All four of these symbols of Shalom (with Adonai) speak of the accumulating process of the redemption of Israel over all time (past, present, and future). Through additional study (research) we discover that there is an amount of thirty shekels indicated in the prophetic text. There is an accumulation of two separate contributions, a doubling of fifteen shekels that adds up to a redemption amount of thirty shekels. This is the exact value that is assigned to a single male or female slave (Exodus 21:32):

אִם־עֶבֶד יִגַּח הַשֹּׁור אֹו אָמָה כֶּסֶף שְׁלֹשִׁים שְׁקָלִים יִתֵּן לַֽאדֹנָיו וְהַשֹּׁור יִסָּקֵֽל׃

“If the ox gores a male or female slave, the owner shall give his or her master thirty shekels of silver, and the ox shall be stoned.”

In this total redemption (bride price) of thirty shekels the homer of barley is valued at ten shekels and the letech of barley is valued at five shekels. This value of fifteen shekels of barley added to the fifteen shekels of silver coinage reveals the final cost (redemption) of Israel’s double reconciliation to Adonai.

What does this doubling of the fifteen shekels (to redeem Gomer) mean?

How does this second fifteen silver shekels (of redemption) relate to the new wine (Shalom) and mature wine (Simcha) of our present study? The answer to these questions can be found in a reading of the *Septuagint version of Hosea 3:2:

Septuagint – “The Translation of the Seventy:” An ancient translation of the Hebrew Scriptures into Greek that was written as early as the 3rd century BCE.

וָאֶכְּרֶהָ לִּי בַּחֲמִשָּׁה עָשָׂר כָּסֶף וְחֹמֶר שְׂעֹרִים וְלֵתֶךְ שְׂעֹרִֽים׃

καὶ ἐμισθωσάμην ἐμαυτῷ πεντεκαίδεκα ἀργυρίου καὶ γομορ κριθῶν καὶ νεβελ οἴνου

“And I hired for myself for fifteen pieces of silver and a homer of barley and a vessel of wine.”

The Septuagint transliteration of the Hebrew word letech (לֶתֶךְ) designates a measure of capacity. In this case we see that the rather odd double reference to barley, “a homer of barley and a letech of barley” is replaced with “a homer of barley and a measure (vessel) of wine” (γομορ κριθῶν καὶ νεβελ οἴνου). Throughout the Torah we repeatedly see this mention of the two elements of the bread and the wine:

Reading #1. Genesis 14:17-20.The king of Shalem, the wine and the bread:

וַיֵּצֵא מֶֽלֶךְ־סְדֹם לִקְרָאתֹו אַחֲרֵי שׁוּבֹו מֵֽהַכֹּות אֶת־כְּדָר־לָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתֹּו אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּֽלֶךְ׃ וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הֹוצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיֹֽון׃ וַֽיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיֹון קֹנֵה שָׁמַיִם וָאָֽרֶץ׃ וּבָרוּךְ אֵל עֶלְיֹון אֲשֶׁר־מִגֵּן צָרֶיךָ בְּיָדֶךָ וַיִּתֶּן־לֹו מַעֲשֵׂר מִכֹּֽל׃

“Then after his (Abram’s) return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the valley of Shaveh (that is, the King’s Valley). And Malki-Tzedek king of Shalem brought out Bread and Wine; now he was a priest of El Elyon. He blessed him and said, “Blessed be Abram of El Elyon, possessor of heaven and earth; and blessed be El Elyon, who has delivered your enemies into your hand.” “He gave him  a tenth of all.”

Reading #2.  Genesis 40:9-13, 16-19. Joseph, the wine and the bread:

וַיְסַפֵּר שַֽׂר־הַמַּשְׁקִים אֶת־חֲלֹמֹו לְיֹוסֵף וַיֹּאמֶר לֹו בַּחֲלֹומִי וְהִנֵּה־גֶפֶן לְפָנָֽי׃ וּבַגֶּפֶן שְׁלֹשָׁה שָׂרִיגִם וְהִיא כְפֹרַחַת עָלְתָה נִצָּהּ הִבְשִׁילוּ אַשְׁכְּלֹתֶיהָ עֲנָבִֽים׃ וְכֹוס פַּרְעֹה בְּיָדִי וָאֶקַּח אֶת־הָֽעֲנָבִים וָֽאֶשְׂחַט אֹתָם אֶל־כֹּוס פַּרְעֹה וָאֶתֵּן אֶת־הַכֹּוס עַל־כַּף פַּרְעֹֽה׃ וַיֹּאמֶר לֹו יֹוסֵף זֶה פִּתְרֹנֹו שְׁלֹשֶׁת הַשָּׂרִגִים שְׁלֹשֶׁת יָמִים הֵֽם׃ בְּעֹוד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹאשֶׁךָ וַהֲשִֽׁיבְךָ עַל־כַּנֶּךָ וְנָתַתָּ כֹוס־פַּרְעֹה בְּיָדֹו כַּמִּשְׁפָּט הָֽרִאשֹׁון אֲשֶׁר הָיִיתָ מַשְׁקֵֽהוּ׃

A.  So the chief cupbearer told his dream to Joseph, and said to him, “In my dream, behold, there was a vine in front of me; and on the vine were three branches. And as it was budding, its blossoms came out, and its clusters produced ripe grapes. Now Pharaoh’s cup was in my hand; so I took the grapes and squeezed them into Pharaoh’s cup, and I put the cup [of wine] into Pharaoh’s hand.” Then Joseph said to him, “This is the interpretation of it: the three branches are three days; within three more days Pharaoh will lift up your head and restore you to your office; and you will put Pharaoh’s cup into his hand according to your former custom when you were his cupbearer.”

וַיַּרְא שַׂר־הָאֹפִים כִּי טֹוב פָּתָר וַיֹּאמֶר אֶל־יֹוסֵף אַף־אֲנִי בַּחֲלֹומִי וְהִנֵּה שְׁלֹשָׁה סַלֵּי חֹרִי עַל־רֹאשִֽׁי׃ וּבַסַּל הָֽעֶלְיֹון מִכֹּל מַאֲכַל פַּרְעֹה מַעֲשֵׂה אֹפֶה וְהָעֹוף אֹכֵל אֹתָם מִן־הַסַּל מֵעַל רֹאשִֽׁי׃ וַיַּעַן יֹוסֵף וַיֹּאמֶר זֶה פִּתְרֹנֹו שְׁלֹשֶׁת הַסַּלִּים שְׁלֹשֶׁת יָמִים הֵֽם׃ בְּעֹוד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹֽאשְׁךָ מֵֽעָלֶיךָ וְתָלָה אֹותְךָ עַל־עֵץ וְאָכַל הָעֹוף אֶת־בְּשָׂרְךָ מֵעָלֶֽיךָ׃

B.  When the chief baker saw that he had interpreted favorably, he said to Joseph, “I also saw in my dream, and behold, there were three baskets of white bread on my head; and in the top basket there were some of all sorts of baked food for Pharaoh, and the birds were eating them out of the basket on my head.” Then Joseph answered and said, “This is its interpretation: the three baskets are three days; within three more days Pharaoh will lift up your head from you and will hang you on a tree, and the birds will eat your flesh off you.”

Reading #3.  Leviticus 23:12-14. The habikkurim wave offering and the wine and bread offering:

וַעֲשִׂיתֶם בְּיֹום הֲנִֽיפְכֶם אֶת־הָעֹמֶר כֶּבֶשׂ תָּמִים בֶּן־שְׁנָתֹו לְעֹלָה לַ ה’׃ וּמִנְחָתֹו שְׁנֵי עֶשְׂרֹנִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן אִשֶּׁה לַ ה’ רֵיחַ נִיחֹחַ וְנִסְכֹּה יַיִן רְבִיעִת הַהִֽין׃ וְלֶחֶם וְקָלִי וְכַרְמֶל לֹא תֹֽאכְלוּ עַד־עֶצֶם הַיֹּום הַזֶּה עַד הֲבִיאֲכֶם אֶת־קָרְבַּן אֱלֹהֵיכֶם חֻקַּת עֹולָם לְדֹרֹתֵיכֶם בְּכֹל מֹשְׁבֹֽתֵיכֶֽם׃

“Now on the day when you wave the sheaf, you shall offer a male lamb one year old without defect for a burnt offering to Adonai. Its grain offering shall then be two-tenths of an ephah of fine flour mixed with oil, an offering by fire to Adonai for a soothing aroma, with its drink offering, a fourth of a hin of wine. Until this same day, until you have brought in the offering of Eloheicha, you shall eat neither bread nor roasted grain nor new growth. It is to be a perpetual statute throughout your generations in all your dwelling places.”

A male lamb was sacrificed as a burnt offering (olah) to Adonai along with a minchah (unleavened bread mixed with oil) and wine. Then only after the habikkurim (firstfruits) wave offering was performed, could the crop begin to be used by the people of Israel.

Reading #4.  Pesach Seder (cf. Exodus 12). The Cup of Redemption:

וְכֵן גַּם־אֶת־הַכּוֹס אַחַר הַסְּעוּדָה לֵאמֹר זוֹ הַכּוֹס הִיא הַבְּרִית הַחֲדָשָׁה בְּדָמִי הַנִּשְׁפָּךְ בַּעַדְכֶם׃

He (the Mashiach) did likewise with the cup (of redemption) after the (seder) meal, saying, “This cup is the Brit HaChadashah (New Covenant) in my blood, which is shed for you.”

We learn that Messiah took the bread and wine “after” the Pesach Seder and with the raising of the Cup of Redemption He said, “This cup is the Brit HaChadashah (New Covenant) in my blood, which is shed for you.” The Cup of Redemption commemorates the shed blood of the Messiah our Korban Pesach. The sacrifice of the life of the Suffering Messiah is the fulfillment of the witness of the innocent sacrificed lamb (i.e. the Korban Pesach).

For the talmidin (Jewish disciples) of the Messiah this cup symbolizes our participation in the ketubah (כתובה-marriage contract) of the Brit HaChadashah. The groom (החתן-the chatan) signified His pledge by sharing a cup of wine with His bride (הכלה-the kallah). The Messiah is the High Priest proxy who stands in the place of our heavenly Father. It is written:

שֶׁכֵּן כְּמוֹ שֶׁבְּאָדָם הַכֹּל מֵתִים, כָּךְ גַּם בַּמָּשִׁיח הַכֹּל יָחְיוּ. אַךְ כָּל אֶחָד כְּסִדְרוֹ: הָרִאשׁוֹן הוּא הַמָּשִׁיחַ; אַחֲרֵי כֵן, בְּבוֹאוֹ, הַשַּׁיָּכִים לַמָּשִׁיחַ. אַחֲרֵי כֵן הַקֵּץ, כַּאֲשֶׁר יִמְסֹר לֵאלֹהִים הָאָב אֶת הַמַּלְכוּת לְאַחַר שֶׁיְּבַטֵּל כָּל מִמְשָׁל וְכָל סַמְכוּת וְשִׁלְטוֹן; כִּי עָלָיו לִמְלֹךְ עַד כִּי יָשִׁית אֶת כָּל אוֹיְבָיו תַּחַת רַגְלָיו. הָאוֹיֵב הָאַחֲרוֹן שֶׁיְּמֻגַּר הוּא הַמָּוֶת, שֶׁכֵּן הָאֱלֹהִים שָׁת הַכֹּל תַּחַת רַגְלָיו. וּבְאָמְרוֹ שֶׁהַכֹּל הוּשַׁת תַּחְתָּיו, בָּרוּר כִּי הַשָּׁת אֶת הַכֹּל תַּחְתָּיו אֵינֶנּוּ בַּכְּלָל הַזֶּה. וְכַאֲשֶׁר הַכֹּל יוּשַׁת תַּחְתָּיו, אָז גַּם הַבֵּן עַצְמוֹ יִהְיֶה כָּפוּף לְמִי שֶׁשָּׁת תַּחְתָּיו אֶת הַכֹּל, לְמַעַן יִהְיֶה הָאֱלֹהִים הַכֹּל בַּכֹּל.פ

“For as (שֶׁכֵּן כְּמוֹ-as rightly so) in Adam all die (הַכֹּל מֵתִים), so also in Mashiach (בַּמָּשִׁיח) all will be made alive (יָחְיוּ). But (אַךְ-by limitation) each in his own order: Mashiach the first fruits (הָרִאשׁוֹן הוּא-first in order, place, time and rank), after that those who belong to Mashiach at his coming, then comes the end (אַחֲרֵי כֵן הַקֵּץ), when (כַּאֲשֶׁר) he hands over (יִמְסֹר) the kingdom (הַמַּלְכוּת) to the Almighty One (לֵאלֹהִים) HaAv (הָאָב-the Father), when He has abolished (שֶׁיְּבַטֵּל-to cease, to make to desist from labor) all rule (כָּל מִמְשָׁל) and all authority (וְכָל סַמְכוּת) and power (וְשִׁלְטוֹן-government). For accordingly he must reign (לִמְלֹךְ) until he has put all his enemies (כָּל אוֹיְבָיו) under (תַּחַת) his feet (רַגְלָיו). The last enemy (הָאוֹיֵב הָאַחֲרוֹן) that will be abolished (שֶׁיְּמֻגַּר-to be cast down) is death (הַמָּוֶת). For the Almighty has put all things in subjection under his feet. But when he says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to him. When all things are subjected to him (וְכַאֲשֶׁר הַכֹּל יוּשַׁת תַּחְתָּיו), at that time (אָז) then (גַּם) the Son (הַבֵּן) himself (עַצְמוֹ) also will be subjected to the One who subjected all things to him (יִהְיֶה כָּפוּף לְמִי שֶׁשָּׁת תַּחְתָּיו אֶת הַכֹּל), In order that (HaShem, Adonai) God may be all in all (הַכֹּל בַּכֹּל).”

The observance of Pesach, therefore, is a means of our bearing witness to our union with the Messiah and to the heavenly Father who sent him to us to be our Kinsman Redeemer, High Priest, and King forever.

The Redemption of the Firstborn:

Gomer is a type of the B’nei Israel, the sons of Israel. The five shekel value assigned to the letech of barley (Masoretic) and the letech of wine (Septuagint) are a Divinely veiled reference to the “Redemption of the Firstborn.” The redemption of the firstborn is in view here because the amount of five shekels is the exact amount of silver that is specified in the Torah for the Redemption of the Firstborn (פדיון הבן-pidyon haben). Three verses apply to this ransom of the firstborn:

וְאִם מִבֶּן־חֹדֶשׁ וְעַד בֶּן־חָמֵשׁ שָׁנִים וְהָיָה עֶרְכְּךָ הַזָּכָר חֲמִשָּׁה שְׁקָלִים כָּסֶף וְלַנְּקֵבָה עֶרְכְּךָ שְׁלֹשֶׁת שְׁקָלִים כָּֽסֶף׃

“But if they are from a month even up to five years old, then your valuation shall be five shekels of silver for the male, and for the female your valuation shall be three shekels of silver.” (Leviticus 27:6)

וְלָקַחְתָּ חֲמֵשֶׁת חֲמֵשֶׁת שְׁקָלִים לַגֻּלְגֹּלֶת בְּשֶׁקֶל הַקֹּדֶשׁ תִּקָּח עֶשְׂרִים גֵּרָה הַשָּֽׁקֶל׃

“You shall take five shekels apiece, per head [for the ransom of the firstborn]; you shall take them in terms of the shekel of the sanctuary, the shekel is twenty gerahs.” (Numbers 3:47)

וּפְדוּיָו מִבֶּן־חֹדֶשׁ תִּפְדֶּה בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הֽוּא׃

“As to their redemption price, from a month old you shall redeem them, by your valuation, five shekels in silver, according to the shekel of the sanctuary, which is twenty gerahs” (Numbers 18:16).

Originally the firstborn son (בכור-bechor) was to be the priest (כהן-kohen) of the family. As the bechor he would be required to offer avodah (עבודה-Divine service, sacrifice) on behalf of other family members. Therefore, Adonai Eloheinu has declared (Exodus 13:2):

“The first issue of every womb among the Israelites is Mine.”

Thus firstborn sons were sanctified and obligated to serve as kohanim (priests) from birth. We see evidence of this in the lives of our fathers Abraham, Isaac, and even Jacob, who received the blessing of the firstborn through transfer from his older brother Esau; and because firstborn sons (bechorim) were consecrated as kohanim during the Exodus from Egypt—-Adonai spared them when He issued the Tenth plague (makah) which was the death of the firstborn.

After the Exodus from Egypt, however, our ancestors committed the grievous sin of the Golden Calf, of which only the tribe of Levi was not guilty. Consequently Adonai decreed that the Levites were to take the place of the firstborn sons of Israel (Numbers 3:11-12). But since a firstborn son is technically a (disqualified) Kohen, he had to be substituted with a Kohen from the tribe of Levi, and therefore Adonai required that all firstborn sons (who were not themselves Levites or Kohens) must be redeemed from service to the Holy One by means of paying five shekels of silver (cf. Numbers18:15).

In the Pidyon HaBen Ceremony it is customary for a firstborn male (whose father or mother are not a Kohen or Levi) to undergo Redemption of the firstborn son. The ceremony of redeeming the firstborn occurs on the 31st day after birth (Exodus 13:13; Numbers 18:16). When the son has established a claim to viability, the father is obligated to “redeem” him by giving five shekalim to a kohen. This ritual symbolically relieves the child from service in the priesthood because the Yehudim who are descendants of Aaron were given the responsibility in his place (Numbers 3:12-14).

The Scroll of Salvation is a narrative of both Love & Judgment:

The Messiah’s mashal on the “Vinedresser, Vine and branches” is a narrative of both love and Judgment. Adonai sent the Messiah to Israel as an expression of His great love for us. Messiah is (literally) the Salvation of Adonai. He is our Bread from Heaven and he is the Vine of Israel. We are his branches. He is the Humble Man, the perfectly obedient one who offered-up His perfect, sinless, blameless life to Abba Avinu on our behalf; so that we are now acceptable (reconciled) to Adonai Avinu through him.

Messiah is the Vine and we are his branches and if we abide (עָמַד-to stand, stay, remain) in him we will be reconciled to Adonai and to each other. The prophecy of Hosea is like the mashal of Messiah. It too is a teaching of Love and Judgment. It is odd that in the verse (3:1) just prior to the present verse we are now studying (3:2), we read:

וַיֹּאמֶר ה’ אֵלַי עֹוד לֵךְ אֱֽהַב־אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת כְּאַהֲבַת ה’ אֶת־בְּנֵי יִשְׂרָאֵל וְהֵם פֹּנִים אֶל־אֱלֹהִים אֲחֵרִים וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִֽים׃

Masoretic Text: “And Adonai said to me, again go, love a woman, one loved by a lover, an adultress, as Adonai has love for the sons of Israel, and they turn to other deities (elohim) and [are] lovers of cakes and raisins.”

καὶ εἶπεν κύριος πρός με ἔτι πορεύθητι καὶ ἀγάπησον γυναῖκα ἀγαπῶσαν πονηρὰ καὶ μοιχαλίν καθὼς ἀγαπᾷ ὁ θεὸς τοὺς υἱοὺς Ισραηλ καὶ αὐτοὶ ἀποβλέπουσιν ἐπὶ θεοὺς ἀλλοτρίους καὶ φιλοῦσιν πέμματα μετὰ σταφίδων

Septuagint: “And Adonai said to me, Yet [again] go and love a woman loving bad and an adultress, as Adonai loves the sons of Israel, and they turn attention to foreign deities and are fond of cakes with raisins.” In this opening passage of Hosea we observe that the the sons of Israel are exchanging the sacred symbols of the bread and wine (the blood of the fruit of the vine) of Adonai for the pagan symbols of raisin cakes; the pagan symbol of the cake of dried pressed raisins (the bloodless fruit of the wine). We must next ask, therefore, what are the very different spiritual meanings that are conveyed in the grapes that becomes raisins versus the grapes that become wine…

Grapes that become raisins vs. Grapes that become Wine:

The raisin cakes (אֲשִׁישֵׁי עֲנָבִֽים) that are referred to in Hosea 3:1 were not cakes of ‘raisin bread.’ These cakes were solely made out of raisins. They are a cluster of raisins pressed into a “love cake of raisins” (ohavey ashishey anavim). These love cakes made out of dried compressed grapes were an expensive delicacy. They were used in ancient Near Eastern fertility rites (cf. Jeremiah 7:18; 44:19; Isaiah 16:7).

The raisin cakes were an aphrodisiac that were intended to assist Gomer in her desire for more lovemaking. Raisins, dried sweet grapes, are a wonderful food and gift item in the Scriptures (cf. 1 Samuel 16:1; 25:18). The problem here was not with the raisins (good that they are). The problem was with the perverse pursuit of self-gratification by Gomer (ancient Israel) over her pursuit of fidelity to her marriage partner (הוֹשֵׁ֫עַ-Hoshea; i.e. who represents Adonai):

Gomer’s sex-addiction (adultery) runs parallel to the infidelity of the sons of Israel toward Adonai.

Our ancestors (the sons of Israel) were too busy pursuing their love of themselves (the cult of Me) to pay any attention to the Spirit of the Holy One. These men much preferred the self-indulgent practices of foreign religions that glorify increased sensual pleasure and greater material affluence over fidelity to the Holy One.

Gross sensuality and materialism had become the love cakes that had replaced the love of Adonai. The moral lesson here is: instead of producing the love cakes of self-indulgence the sons of Israel should have been producing the peaceable fruit of righteousness. As the Vine of Adonai, the sons of Israel should have been producing the good fruit of justice (מִשׁפָּט-mishpat), compassion (צְדָקָה-tzedakah, charity), and an intense love (אַהֲבָה-ahavah) for Adonai our Father and our God manifested through their hearing, understanding, and obeying His commands. This, however, was not the case.

Instead, our elect ancestors bore fruit only for themselves and not the good fruit that is expected of the children of Israel. It is important to notice the variance of symbols in the fertility cult (of Me) use of dried pressed-raisin cakes versus Adonai’s use of the two elements of the bread and the wine:

Raisins are the dead works of the Vine.

Point #1.  Raisins are the dead works of the Vine. The life of the juice is sacrificed. Only the dried remains of the bodies of the grapes are preserved. The sweetness is preserved but it is static. The dynamic (ever-changing) sweet life of the grape juice is sacrificed for the static sweetness of the raisin.

The raisins retain their separateness.

In terms of the Unity of the raisin cake: The raisins are pressed together; however, as such they do not become ‘corporately’ perfectly one; instead each raisin retains its ‘individuality’ (and separateness).

Wine is the living works of the Vine.

Point #2. Wine is the living works of the Vine. The life of the juice is not sacrificed but retained. The bodies of the grapes are sacrificed. The bodies and juice of the red grapes are emulsified into must (raw grape juice).

The wine attains to a state of perfect Unity.

The bodies of the grapes are sacrificed so that the life of the Vine is preserved and processed into wine. The sweetness is preserved and the life of the Vine is preserved. In terms of our (the wine) dwelling together in the Unity of the Life of the Spirit: (metaphorically) when the grapes become wine they cease to exist apart or to be pressed together. In the finished product of the wine all of the good works of the Vine become perfected in unity (echad).

Therefore, in his high priestly prayer the Messiah prayed to Adonai HaAv:

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

“Now I am coming to You [Adonai], 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) for 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 them from what is evil (the evil one). They are not from the world, just as I am not from the world. Sanctify them with truth: Your Word is truth. Just as You have sent me to the world, so I have also sent them to the world. I set myself apart as kadosh (sanctify myself) on their behalf so that they may also be sanctified with the truth (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

“However, I implore you not only on their behalf, but also on behalf of those who believe in me through their word [the testimony of the Jewish shlichim]. There shall be one man; so that they may all be one; As You, 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

“The kavod (הַכָּבוֹד-glory) 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-a peace offering, completed, perfected) into one (אֶחָד-unity) and so that the world may have da’as (know) that You sent me (שְׁלַחְתָּנִי) and have ahavah for them (love for them), even as You have ahavah 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

“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) 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

“Indeed, 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 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 (הָאַהֲבָה) with which You loved me may be in them, and that I also be in them.”

Step Eight: Joy! (Simcha, Mature Wine):

תֹּֽודִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחֹות אֶת־פָּנֶיךָ נְעִמֹות בִּימִינְךָ נֶֽצַח׃

“You will make known to me the path of life;
In Your Presence is fullness of joy (simcha);
In Your right hand there are pleasures forever.” (Psalm 16:11)

וַיֹּוצִא עַמֹּו בְשָׂשֹׂון בְּרִנָּה אֶת־בְּחִירָֽיו׃

“And He brought forth His people with joy (שָׂשׂוֹן-sason), His chosen ones with a joyful shout.” (Psalm 105:43)

מִרְמָה בְּלֶב־חֹרְשֵׁי רָע וּֽלְיֹעֲצֵי שָׁלֹום שִׂמְחָֽה׃

“Deceit is in the heart of those who devise evil, but counselors of peace (shalom) have joy (simcha).” (Proverbs 12:20)

אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי ה’ כִּי־בָא לִשְׁפֹּוט אֶת־הָאָֽרֶץ׃

“Then the trees of the forest will sing for joy (יְרַנְּנוּ-ranan-רָנַן) before Adonai;
For He is coming to judge the earth.” (1 Chronicles 16:33)

יִֽחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אֹורֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּֽיל׃

“Your dead will live;
Their corpses will rise.
You who lie in the dust, awake and shout for joy (רַנְּנוּ-ranenu-רָנַן),
For your dew is as the dew of the dawn,
And the earth will give birth to the departed spirits.” (Isaiah 26:19)

וּפְדוּיֵי ה’ יְשׁוּבוּן וּבָאוּ צִיֹּון בְּרִנָּה וְשִׂמְחַת עֹולָם עַל־רֹאשָׁם שָׂשֹׂון וְשִׂמְחָה יַשִּׂיגוּן נָסוּ יָגֹון וַאֲנָחָֽה׃

 “So the ransomed of Adonai will return and come with joyful shouting to Zion, and everlasting joy (שִׂמְחַת עֹולָם-simchat olam) will be on their heads. They will obtain gladness and joy (שָׂשֹׂון וְשִׂמְחָה-sason ve’ simcha), and sorrow and sighing will flee away.” (Isaiah 51:11)

The very best grapes grown in just the right environment, produce the finest wines:

More than any other factor the quality of the grapes determines the quality of the wine. Grape quality is affected by variety as well as weather during the growing season, soil minerals and acidity, time of harvest, and pruning method. This combination of effects is referred to as the grape’s “terroir” (meaning derived from the land, the earth).

The terroir refers to the complete natural environment in which a particular wine is produced. In eretz Yisra’el (as well as everywhere else) this includes the soil, topography, and climate. If you don’t mind me saying so, What other place on earth could rival with the unique (Divine) characteristic taste and flavor imparted to a wine than the sacred environment in which the wines of Israel are produced!

The International Harvest that is occurring in Eretz Israel:

Modern Israel does not have its own indigenous grape varieties. Although Israel has a long history of winemaking, the Ottomans when in control of the land of Israel only permitted the planting of vineyards designated to produce food grapes. This practice virtually ended winemaking for hundreds of years. The indigenous local grape varieties disappeared during this time.

The renewal of winemaking in Israel began in the second half of the 19th century. Throughout the twentieth century to the present day, especially in the last 30 years, there have been tremendous advances in the range of wine grape varieties planted in Israel. The result is that the land of Israel is an international haven for all of the *best grape varieties in the world to be grown, harvested and processed into wine.

*We encourage you to come to Israel and sample the wines at the local wineries or just get on the internet and find out what wines are produced from the land of Israel and how you might acquire bottles of these wines to sample for yourself; and to share with your friends.

The sweetness of Abba Avinu and His new and matured wines:

The sugars in the wine grapes are what make the joyful character of the wine possible. 

Grapes accumulate sugars as they grow on the grapevine through the translocation (distribution throughout the plant) of sucrose molecules that are produced by photosynthesis from the leaves. During ripening the sucrose molecules are hydrolized (separated) into glucose and fructose. By the time of harvest, between 15 and 25% of the grape will be composed of simple sugars; therefore:

The long and the short of it is that wine making is a joint venture, a union, between heaven above and the earth here below.

Heaven provides the sunshine and the heavenly rain and the Vineyard supplies its soil, Vine, and branches and the joyous, sweet offspring of the Union of heaven and earth is, well….just too sweet to adequately be described or explained. The only real effective means for anyone to truly experience and understand the joyousness and goodness of the physical and spiritual wines of Israel is to drink them and experience them for yourself.

Like a variety of wines there is a variety of exceptional Hebrew terms that denote joyfulness and happiness. In addition to simcha (the generic word of choice for joy and happiness) there are at least eight other ‘vintages’ of rich Hebrew words that should be considered (d’varim of the highest quality of joy and happiness!):

Word #1:   Ashrei (אשרי). Happiness and “blessedness” (cf. Psalm 1-2).
Word #2:   Simcha (שמחה). The generic word for “happy.”
Word #3:   Samach (שמח). The root word of simcha is samach; which means “to rejoice.”
Word #4:   Ditza (דיצה). A sublime Joyfulness.
Word #5:   Gila (גילה). A term that can refer to the joyousness of discovery.
Word #6:   Osher (אושר). A deep, long-lasting happiness.
Word #7:   Orah (אורה‎‎). A word indicating both “light” and “happiness.”
Word #8:   Rina (רינה). A term used to describe a “refreshing happiness.”
Word #9:   Chedva (חדבה‎‎). A word denoting the happiness of unity, togetherness (love).
Word #10: Tzahala (צהלה). A word used for both “dancing” and “happiness.”

MORE SHALOM AND SIMCHA TO BE CONTINUED NEXT YEAR ON YOM HABIKKURIM 2019…

Midrash on Ahavah: The Talmidin’s Relationship to Each Other:

כַּאֲשֶׁר אֲהֵבַנִי אָבִי אָהַבְתִּי אֶתְכֶם גַּם־אָנִי וְאַתֶּם עִמְדוּ בְאַהֲבָתִי׃ אִם־תִּשְׁמְרוּ אֶת־מִצְוֹתַי תַּעַמְדוּ בְּאַהֲבָתִי כַּאֲשֶׁר שָׁמַרְתִּי גַם־אֲנִי אֶת־מִצְוֹת אָבִי וְעָמַדְתִּי בְּאַהֲבָתוֹ׃ אֶת־אֵלֶּה דִּבַּרְתִּי אֲלֵיכֶם בַּעֲבוּר תִּשְׁכֹּן שִׂמְחָתִי בָּכֶם וְתִהְיֶה שִׂמְחַתְכֶם שְׁלֵמָה׃ הִנֵּה־זֹאת מִצְוָתִי אֲשֶׁר תֶּהֱהָבוּן אִישׁ אֶת־אָחִיו כַּאֲשֶׁר אֲהַבְתִּיכֶם׃ אֵין אַהֲבָה רַבָּה מֵאַהֲבַת הַנּוֹתֵן נַפְשׁוֹ בְּעַד יְדִידָיו׃ וְאַתֶּם אִם־תַּעֲשׂוֹּ אֵת אֲשֶׁר־אֲנִי מְצַוֶּה אֶתְכֶם יְדִידַי אַתֶּם׃ לֹא־אֶקְרָא לָכֶם עוֹד עֲבָדִים כִּי הָעֶבֶד אֵינֶנּוּ יֹדֵעַ אֶת־אֲשֶׁר יַעֲשֶׂה אֲדֹנָיו וְאָמַרְתִּי יְדִידַי אַתֶּם כִּי כָל־אֲשֶׁר שָׁמַעְתִּי מֵאֵת אָבִי הוֹדַעְתִּי אֶתְכֶם׃ לֹא אַתֶּם בְּחַרְתֶּם בִּי כִּי אִם־אָנֹכִי בָּחַרְתִּי בָכֶם וְהִפְקַדְתִּי אֶתְכֶם לָלֶכֶת וְלַעֲשׂוֹת פֶּרִי וּפֶרְיְכֶם יָקוּם וְהָיָה כֹּל אֲשֶׁר תִּשְׁאֲלוּ מֵאָבִי בִּשְׁמִי יִתֵּן לָכֶם׃ אֶת־אֵלֶּה אָנֹכִי מְצַוֶּה אֶתְכֶם לְמַעַן תֶּאֱהָבוּן אִישׁ אֶת־אָחִיו׃

כשם שהאב אוהב אותי כן גם אני אוהב אתכם. עמדו באהבתי. אם תשמרו את מצוותי תעמדו באהבתי, כשם שאני שמרתי את מצוות אבי והריני עומד באהבתו. את הדברים האלה דברתי אליכם כדי ששמחתי תהיה בקרבכם ושמחתכם תהיה שלמה. זאת מצותי: אהבו זה את זה כמו שאני אהבתי אתכם. אין אהבה גדולה מאהבתו של הנותן את נפשו בעד ידידיו. ידידי אתם – אם תעשו את אשר אני מצוה אתכם. לא אוסיף לקרא לכם עבדים, כי העבד אינו יודע את אשר יעשה אדוניו. קראתי לכם ‘ידידים’, מפני שהודעתי לכם את כל אשר שמעתי מאת אבי. לא אתם בחרתם בי, כי אם אני בחרתי בכם והפקדתי אתכם ללכת ולעשות פרי, שפריכם יתקים וכל אשר תבקשו מהאב בשמי הוא יתן לכם. את זאת אני מצוה עליכם: אהבו זה את זה. פ

“Just as my Father has loved me, I have loved you as well. As for you, stay in my love. If you keep my mitzvot you will stay in my love,  just as I have kept the mitzvot of my Father and have stayed in His love. I have spoken these things so that my joy will dwell with you and your joy will be complete. This ismy mitzvah: that you love one another as I have loved you. There is no love greater than the love of one who gives his life on behalf of his companions. As for you, if you do what I command you, you are my companions. I will no longer call you servants, for the servant does not know what his master will do. But I said you are my companions because I have made know to you all that I have heard from my Father. You did not choose me; rather, it is I who chose you. I have charged you to go and produce fruit, and your fruit will endure. All that you ask from my Father in my name He will give you. I command you these things so that you will love one another.”

Midrash on Mishpat: The Talamadim’s Relation to The World:

אִם־הָעוֹלָם שׂנֵא אֶתְכֶם דְּעוּ כִּי אֹתִי שָׂנֵא רִאשׁוֹנָה׃ אִלּוּ מִן־הָעוֹלָם הֱיִיתֶם הָיָה הָעוֹלָם אֹהֵב אֵת אֲשֶׁר־לוֹ וְיַעַן כִּי־אֵינְכֶם מִן־הָעוֹלָם כִּי אִם־בָּחַרְתִּי אֶתְכֶם מִן־הָעוֹלָם לָכֵן הָעוֹלָם יִשְׂנָא אֶתְכֶם׃ זִכְכוּ אֶת־דְּבָרִי אֲשֶׁר דִּבַּרִתִּי אֲלֵיכֶם לֵאמֹר לֹא גָדוֹל הַעֶבֶד מֵאֲדֹנָיו אִם־רָדְפוּ אֹתִי גַּם־אֶתְכֶם יִרְדֹּפוּ אִם־שָׁמְרוּ אֶת־דְּבָרִי גַּם אֶת־דְּבַרְכֶם יִשְׁמֹרוּ׃ אֲבָל כָּל־זֹאת יַעֲשׂוֹּ לָכֶם בַּעֲבוּר שְׁמִי כִּי לֹא־יָדְעוּ אֶת־שֹׁלְחִי׃ לוּלֵא בָאתִי וְדִבַּרְתִּי אֲלֵיכֶם לֹא־הָיָה בָּהֶם חֵטְא וְעַתָּה לֹא יוּכְלוּן לְהִתְנַצֵּל עַל־חַטֹּאתָם׃ הַשּׂנֵא אֹתִי יִשְׂנָא גַּם־אֶת־אָבִי׃ לוּלֵא עָשִׂיתִי בְתוֹכָם אֶת־הַמַּעֲשִׂים אֲשֶׁר לֹא עָשָׂה אִישׁ אַחֵר לֹא־הָיָה בָהֶם חֵטְא וְעַתָּה רָאוּ וַיִּשְׂנְאוּ גַּם־אֹתִי גַּם־אֶת־אָבִי׃ אַךְ לְמַלּאת דְּבַר־הַכָּתוּב בְּתוֹרָתָם שִׂנְאַת חִנָּם שְׂנֵאוּנִי׃

אם העולם שונא אתכם, דעו כי אותי שנא ראשונה. אלו הייתם מן העולם, העולם היה אוהב את שלו. אינכם מן העולם, כי אני בחרתי אתכם מן העולם. משום כך העולם שונא אתכם. זכרו את הדבר אשר אמרתי לכם: ‘עבד אינו גדול מאדוניו.’ אם אותי רדפו, גם אתכם ירדפו; אם את דברי שמרו, גם את דברכם ישמרו. ואת כל הדברים האלה יעשו לכם בעבור שמי, כי אין הם יודעים את שולחי. לולא באתי ודברתי אליהם לא היה בהם חטא, אבל כעת אין להם תרוץ על חטאם. השונא אותי שונא גם את אבי. לולא עשיתי בתוכם את המעשים אשר איש זולתי לא עשה, לא היה בהם חטא; אלא שעתה הם ראו וגם שנאו, גם אותי וגם את אבי; לקים את הכתוב בתורתם ‘שנאת חנם שנאוני’.  פ

“If the world hates you, know that it hated me first. If you were from the world, the world would have loved its own. Since you are not from the world, but rather I have chosen you out of the world, the world will hate you. Remember my word that I spoke to you, saying, ‘The servant is not greater than his master.’ If they pursued me, they will pursue you as well. If they had kept my word, they would also keep your word. But they will do all of this to you on account of my name, for they did not know the One who sent me. If I had not come and spoken to you, there would be no sin in them, but now they will not be able to escape on account of their sin. One who hates me will also hate my Father. If I had not done the deeds among them that no other man has done, there would not be sin in them, but now they have seen and hate both me and my Father. But this is to fulfill the word of the passage in their Torah, ‘They have hated me with baseless hatred’ (sin’at chinnam, sin’at chamas, baseless and violent hatred).”

וְהָיָה כִּי־יָבֹא וְהוֹכִיחַ אֶת־הָעוֹלָם עַל־דְּבַר הַחֵטְא וְהַצֶּדֶק וְהַמִּשְׁפָּט׃ עַל־הַחֵטְא כִּי לֹא־הֶאֱמִינוּ בִי׃ וְעַל־הַצֶּדֶק כִּי אֵלֵךְ אֶל־אָבִי וְלֹא תוֹסִיפוּ לִרְאוֹת אֹתִי׃ וְעַל־הַמִּשְׁפָּט כִּי נִדּוֹן שַׂר הָעוֹלָם הַזֶּה׃

כאשר יבוא יוכיח את העולם על חטא ועל צדק ועל משפט; על חטא, מפני שאינם מאמינים בי; על צדק, כי אלך אל אבי ולא תוסיפו לראות אותי; על משפט, כי נשפט שר העולם הזה.  פ

“When He comes, He will rebuke the world regarding sin (הַחֵטְא), righteousness (הַצֶּדֶק), and justice (הַמִּשְׁפָּט): regarding sin, for they did not believe in me; regarding righteousness, for I will go to my Father and you will no longer see me; and regarding justice, for the ruler of this world is judged.”

Midrash on Tzedakah: The Talmidin’s Relationship to The Spirit of Truth:

וּבְבוֹא הַפְּרַקְלִיט אֲשֶׁר אֶשְׁלַח לָכֶם מֵאֵת אָבִי רוּחַ הַאֱמֶת הַיּוֹצֵא מֵאֵת אָבִי הוּא יָעִיד עָלָי׃ וְגַם־אַתֶּם תָּעִידוּ כִּי מֵרֹאשׁ הֱיִיתֶם עִמָּדִי׃

בבוא המנחם אשר אשלח לכם מאת האב – רוח האמת היוצאת מאת האב – הוא יעיד עלי. וגם אתם תעידו, מפני שמתחלה אתם אתי.  פ

“When the Advocate comes who I will send to you from my Father, the Spirit of Truth who comes forth from my Father will testify about me. You will also testify, because you have been with me from the beginning.”

עוֹד רַבּוֹת לִי לְהַגִּיד לָכֶם אַךְ לֹא־תוּכְלוּן שְׂאֵת עָתָּה׃ וְרוּחַ הָאֱמֶת בְּבֹאוֹ הוּא יַדְרִיךְ אֶתְכֶם אֶל־הָאֱמֶת כֻּלָּהּ כִּי לֹא יְדַבֵּר מֵעַצְמוֹ כִּי אִם־אֲשֶׁר יִשְׁמַע יְדַבֵּר וְהָאֹתִיּוֹת יַגִּיד לָכֶם׃

עוד רבות יש לי להגיד לכם, אלא שאתם אינכם יכולים לשאת זאת עכשו. אבל הוא, אשר הוא רוח האמת, כשיבוא ידריך אתכם אל כל האמת, כי לא ידבר מעצמו, אלא את אשר הוא שומע ידבר ואת הבאות יודיע לכם.  פ

“I still have many things to tell you, but you will not be able to bear it now. When the Spirit of Truth comes He will guide you to the entire truth. For He will not speak from Himself; rather, He will speak what He hears and tell you what is to come.”

NEXT, MESSIAH’S MIDRASHIM ON AHAVAH, MISHPAT, AND TZEDAKAH…

Messiah in Yom HaBikkurim Chapter 69 Part 3 >>