Messiah in Yom HaBikkurim Chapter 69 Part 3
Mashal #49. Vinedresser, Vine & the Branches
- Today is Day #49
- PART 1. The Forty-ninth Mashal of Messiah
- “I Am the True Vine”
- This Mashal can only be applied literally to the Jewish People!
- Every Jewish infant is born into the family of Adonai at Birth
- The Horror of it all: Every Jew but one has transgressed the law of Adonai
- Re-balancing the Scales to Adonai’s Specification
- There is only One Judge and it is not the Bramble Bush King
- A little bit of Jewish background on the Living Branches and Dead Branches
- The Grape Harvest and the Heavenly Court Proceedings occur simultaneously
- The Book of Job refers to the Annual Heavenly Court Proceedings
- Yom Kippurim is when the Books are examined and our fates are sealed
- Some Yehudim will abide with Abba Avinu forever; others will not
- Abba Avinu remains faithful throughout our lifetimes
- A Word about life after death…
- The Prince of Life that possesses the power of life and death
- Messiah’s Follow-up to the Mashal (Nimshal)
- Father Abraham believed in the Sacrifice of Messiah
- The Bramble Bush and his Curse of Fire
- Introduction to the Mashal of the Bramble Bush King
- Endless religious debates are the problem; not the Solution!
- The Mashal of the Bramble Bush King (Judges Chapter Nine)
- The Errant Oral Law of the Bramble Bush
- The Infallible Oral Law of the Holy Spirit of Promise
- The Vineyard was Pruned twice during the year
- Midrash on Shama: The Talmidin’s Relationship to The Messiah
- PART II. The Eight-fold process that begins and ends with Love (Ahavah)
- Step One: Lowliness of Self and Self-Control (Modesty of Self)
- Step Two: Humility and Gentleness (Born out of Affliction)
- Step Three: Faithfulness (Abiding in Truth)
- Step Four: Goodness (Acts of Loving-Kindness)
- Step Five: Kindness (Generosity, Tenderheartedness)
- The Maturation of the Grape Seeds and the Grape Berries: nadav, nedavah, nedivut, nedivut lev, hitnadvut
- Step Six: Patience (Long-Suffering)
- Destemming and the Crushing of the Grapes (Erekh Apayim)
- In the times of our Maturity, in the Harvest and Post-Harvest times of our lives
- Grapes that become Raisins vs. Grapes that become Wine
- Step Seven: Peace (Shalom, New Wine)
- Unity, Adonai Shalom, and the One Man
- The Union of the Beloved
- The Redemption of the Firstborn
- The Scroll of Salvation is a narrative of both Love & Judgment
- Step Eight: Joy! (Simcha, Mature Wine)
- PART III. Midrash on Ahavah (Love): The Talmidin’s Relationship to Each Other
- Midrash on Mishpat: The Talmidin’s Relationship to The World
- Sin as bearing false witness (speaking lies) about the Messiah
- The Testimony of the Ruach Ha-Emet in the festivals of Pesach, Shavuot & Sukkot
- Midrash on Tzedakah: The Talmidin’s Relationship to The Spirit of Truth
- The Ahavah of Abba Avinu must be loomed and weaved into all aspects of our lives
- Summary of the Mashal, Nimshal, and Four Midrashim
The Forty-ninth Mashal of Messiah:
אָנֹכִי הַגֶּפֶן הָאֲמִתִּית וְאָבִי הוּא הַכֹּרֵם׃ כָּל־שָׂרִיג בִּי אֲשֶׁר אֵינֶנּוּ עֹשֵׂה־פְּרִי יְסִירֶנּוּ וַאֲשֶׁר יַעֲשֶׂה פְרִי יְטַהֲרֶנּוּ לְהַרְבּוֹת אֶת־פִּרְיוֹ׃
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.”
Midrash on Ahavah (Love): 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 אֶהֱבוּ זֶה אֶת זֶה כְּמוֹ שֶׁאֲנִי אָהַבְתִּי אֶתְכֶם׃
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. 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 (simchati) will dwell with you and your joy (simchatekem) will be complete. This is my mitzvah: that you love one another as I have loved you.
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׃
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
“There is no love greater than the love (ahavah) of one who gives his life on behalf of his friends. As for you, if you do what I command you, you are my friends. I will no longer call you servants, for the servant does not know what his master will do. But I said you are my friends 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.”
This is what I command you: love each other.
Ahavah, Ahav. In this very brief midrash on the unity of the love of Adonai, the Messiah references the word “love” five times as a verb (indicating grace) and four times as a noun (indicating universal).
Ahav means “love,” “desire,” “delight,” “be fond of,” “be beloved,” “amiable,” “be a passionate lover.” This word indicates a strong attachment of the mind and tenderness of affection at the same time. Ahav is used to describe the unspeakable love and tender mercies of Adonai. This word is used 250 times (five 50s) in the Tanakh.
The noun for love is “ahavah.” Ahavah is used by the Messiah to designate the essential nature of Adonai that resides in the Messiah and his Jewish disciples (and through his Jewish disciples: all of the Gentiles who in the future will come to faith in Adonai). This word relationally indicates a “strong attachment” and “emotional desire” for someone or something. A special use of this word can indicate an especially close relationship between friends.
The Messiah, therefore, uses the word ahavah to describe his close friendship with his talmidin. Ahavah appears fifty-five times in the Tanakh (1, 2, 3, 4, 5):
מֵרָחֹוק ה’ נִרְאָה לִי וְאַהֲבַת עֹולָם אֲהַבְתִּיךְ עַל־כֵּן מְשַׁכְתִּיךְ חָֽסֶד׃
1. Adonai appeared to me from afar, saying,
“I have loved (אַהֲבַת-ahavat) you with an everlasting love (עֹולָם אֲהַבְתִּיךְ-olam ahavtich);
Therefore I have drawn you with loving-kindness (חָֽסֶד-chesed).”
בְּחַבְלֵי אָדָם אֶמְשְׁכֵם בַּעֲבֹתֹות אַהֲבָה וָאֶהְיֶה לָהֶם כִּמְרִימֵי עֹל עַל לְחֵיהֶם וְאַט אֵלָיו אֹוכִֽיל׃
2. “I led them with cords of a man, with bonds of love (אַהֲבָה-ahavah),
And I became to them as one who lifts the yoke from their jaws;
And I bent down and fed them.”
הִגִּיד לְךָ אָדָם מַה־טֹּוב וּמָֽה־ה’ דֹּורֵשׁ מִמְּךָ כִּי אִם־עֲשֹׂות מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶֽיךָ׃
3. “He has told you, O man, what is good (טֹּוב-tov);
And what does Adonai require of you
But to do justice (מִשְׁפָּט-mishpat), to love (אַהֲבַת-ahavat) loving-kindness (חֶסֶד-chesed),
And to walk humbly (וְהַצְנֵעַ לֶכֶת) with Eloheicha?”
הֱבִיאַנִי אֶל־בֵּית הַיָּיִן וְדִגְלֹו עָלַי אַהֲבָֽה׃
4. “He has brought me to His banquet hall,
And His banner over me is love (אַהֲבָֽה-ahavah).”
שִׂימֵנִי כַֽחֹותָם עַל־לִבֶּךָ כַּֽחֹותָם עַל־זְרֹועֶךָ כִּֽי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאֹול קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָֽה׃ מַיִם רַבִּים לֹא יֽוּכְלוּ לְכַבֹּות אֶת־הָֽאַהֲבָה וּנְהָרֹות לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כָּל־הֹון בֵּיתֹו בָּאַהֲבָה בֹּוז יָבוּזוּ לֹֽו׃
5. “Put me like a seal over your heart,
Like a seal on your arm.
For love (אַהֲבָה-ahavah) is as strong as death,
Jealousy is as severe as Sheol;
Its flashes are flashes of fire,
The very flame of Adonai.
“Many waters cannot quench love (הָֽאַהֲבָה-ha-ahavah),
Nor will rivers overflow it;
If a man were to give all the riches of his house for love (אַהֲבָה-ahavah),
It would be utterly despised.”
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 (חֵטְא) in them, but now they will not be able to escape on account of their sin (חַטֹּאתָם). 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 (חֵטְא) 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’ (שִׂנְאַת חִנָּם-sin’at chinnam and-וְשִׂנְאַת חָמָס sin’at chamas; i.e. baseless and violent hatred).” (cf. Psalm 25:19)
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 [הַמְנַחֵם-the Helper, רוּחַ הָאֱמֶת-the Spirit of Truth] comes, He will rebuke the world regarding sin (הַחֵטְא), righteousness (הַצֶּדֶק), and justice (הַמִּשְׁפָּט): regarding sin (הַחֵטְא), for they did not believe in me; regarding righteousness (הַצֶּדֶק), for I will go to my Father and you will no longer see me; and regarding justice (הַמִּשְׁפָּט), for the ruler of this world is judged (נִדּוֹן).”
Mishpat, Shofet. The Messiah goes beyond the Tanakh as a standard for justice and righteousness. In doing so the Messiah is acting in a manner that is very much like what we find in the Jewish Dead Sea Scrolls, where the teachings of the Teacher of Righteousness sets a “new standard” for the Jewish community at Qumran.
The Messiah our Righteous One reveals that the Law, Prophets and Writings are being fulfilled in His own teachings. The Messiah fulfills all of the Torah of Elohei Mishpat (אלוהי משפט-the God of Justice). Therefore, the Messiah fully expects all of his Jewish followers to hunger and thirst for the righteousness of Adonai Avinu:
Blessed are those who hunger and thirst for Tzedakah.
אַשְׁרֵי הָרְעֵבִים וְהַצְּמֵאִים לְצֶדֶק, כִּי הֵם יִשְׂבָּעוּ. פ
Reading#1. “Blessed, Happy (אַשְֽׁרֵי-ashrei) are those who hunger and thirst for tzedakah (righteousness), for they shall be satisfied.” (Mattai 5:6)
Blessed are those who have been mistreated like the Prophets.
אַשְׁרֵיכֶם אִם יְחָרְפוּ וְיִרְדְּפוּ אֶתְכֶם וְיַעֲלִילוּ עֲלֵיכֶם בִּגְלָלִי. שִׂמְחוּ וְגִילוּ, כִּי שְׂכַרְכֶם רַב בַּשָּׁמַיִם; הֲרֵי כָּךְ רָדְפוּ אֶת הַנְּבִיאִים שֶׁהָיוּ לִפְנֵיכֶם. פ
Reading #2. “Blessed, Happy (אַשְֽׁרֵי-ashrei) are you if they insult, mistreat, and falsely speak evil about you for My sake. Be happy and rejoice, because your reward is great, for so they pursued the prophets who were before you.” (Mattai 5:11-12)
This is the Law and the Prophets.
לָכֵן כָּל מַה שֶּׁתִּרְצוּ שֶּׁיַּעֲשׂוּ לָכֶם בְּנֵי הָאָדָם, כֵּן גַּם אַתֶּם עֲשׂוּ לָהֶם, כִּי זֹאת הַתּוֹרָה וְהַנְּבִיאִים. פ
Reading #3. “In everything, therefore, treat people the same way you want them to treat you, for this is the Torah and the Prophets.” (Mattai 7:12)
Enter through the Narrow Gate of Love.
הִכָּנְסוּ דֶּרֶךְ הַפֶּתַח הַצַּר, כִּי רָחָב הַפֶּתַח וּמְרֻוַּחַת הַדֶּרֶךְ הַמּוֹלִיכָה לַאֲבַדּוֹן וְרַבִּים הַהוֹלְכִים בָּהּ. אַךְ צַר הַפֶּתַח וְצָרָה הַדֶּרֶךְ הַמּוֹלִיכָה לַחַיִּים וּמְעַטִּים הַמּוֹצְאִים אוֹתָהּ.פ
Reading #4. “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.” (Mattai 7:13-14)
Grapes are not gathered from Thorn Bushes (cf. Mashal of the Bramble Bush, Part I):
הִזָּהֲרוּ מִנְּבִיאֵי הַשֶּׁקֶר הַבָּאִים אֲלֵיכֶם בִּלְבוּשׁ כְּבָשִׂים וּבְתוֹךְ תּוֹכָם זְאֵבִים טוֹרְפִים הֵם. בְּפֵרוֹתֵיהֶם תַּכִּירוּ אוֹתָם. הַאִם אוֹסְפִים עֲנָבִים מִן הַקּוֹצִים אוֹ תְּאֵנִים מִן הַבַּרְקָנִים? כֵּן כָּל עֵץ טוֹב עוֹשֶׂה פְּרִי טוֹב וְהָעֵץ הַנִּשְׁחָת עוֹשֶׂה פְּרִי רַע. עֵץ טוֹב אֵינֶנּוּ יָכוֹל לַעֲשׂוֹת פְּרִי רַע וְעֵץ נִשְׁחָת אֵינֶנּוּ יָכוֹל לַעֲשׂוֹת פְּרִי טוֹב. כָּל עֵץ שֶׁאֵינוֹ עוֹשֶׂה פְּרִי טוֹב כּוֹרְתִים אוֹתוֹ וּמַשְׁלִיכִים אוֹתוֹ לְתוֹךְ הָאֵשׁ.לָכֵן בְפֵרוֹתֵיהֶם תַּכִּירוּ אוֹתָם.”פ
Reading #5. “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? So every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruits.” (Mattai 7:15-20)
According to the Mashiach only those who are righteous ones will be judged as acceptable to Adonai:
The Righteous will Shine Forth as the Sun!
אָז יַזְהִירוּ הַצַּדִּיקִים כַּשֶּׁמֶשׁ בְּמַמְלֶכֶת אֲבִיהֶם. מִי שֶׁאָזְנַיִם לוֹ, שֶׁיִּשְׁמַע!פ
Reading #6. “Then the righteous will shine forth as the sun in the kingdom of Avihem (their Father). He who has ears, let him hear.” (Mattai 13:43)
כְּשֶׁאַתָּה עוֹרֵךְ מִשְׁתֶּה הַזְמֵן אֶת הָעֲנִיִּים, אֶת בַּעֲלֵי הַמּוּם, אֶת הַפִּסְחִים וְהָעִוְרִים. וְאַשְׁרֶיךָ שֶׁאֵין לָהֶם לִגְמֹל לְךָ, כִּי בִּתְחִיַּת הַצַּדִּיקִים יְשֻׁלַּם לְךָ. פ
Be Blessed!
Reading #7. “When you give a reception, invite the poor (הָעֲנִיִּים, עָנִי-depressed, poor in mind or circumstances; afflicted, humble, lowly, needy), the crippled, the lame, the blind, and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection (בִּתְחִיַּת) of the righteous (הַצַּדִּיקִים).” (Lukas 14:13-14)
The judgment of the Mashiach is just.
אֵין אֲנִי יָכוֹל לַעֲשׂוֹת דָּבָר מִלִּבִּי. לְפִי מַה שֶּׁאֲנִי שׁוֹמֵעַ אֲנִי שׁוֹפֵט. וּמִשְׁפָּטִי צוֹדֵק, מִפְּנֵי שֶׁאֵינֶנִּי מְבַקֵּשׁ אֶת רְצוֹנִי אֶלָּא אֶת רְצוֹן שׁוֹלְחִי. אִם אָנֹכִי מֵעִיד עַל עַצְמִי, עֵדוּתִי אֵינֶנָּה אֱמֶת. יֵשׁ אַחֵר הַמֵּעִיד עָלַי, וְיוֹדֵעַ אֲנִי כִּי עֵדוּת אֱמֶת הוּא מֵעִיד עָלַי. פ
Reading #8. “I can do nothing on my own initiative. As I hear, I judge; and my judgment is just, because I do not seek my own will, but the will of Him who sent me. If I alone testify about myself, my testimony is not true. There is Another who testifies of me, and I know that the testimony which He gives about me is true.” (Yochanan 5:30-32)
The love of Adonai must be received inside ourselves.
אַתֶּם חוֹקְרִים אֶת הַכְּתוּבִים, כִּי חוֹשְׁבִים אַתֶּם שֶׁיֵּשׁ לָכֶם חַיֵּי עוֹלָם בָּהֶם; וְהֵם הַמְּעִידִים עָלַי. וְאִלּוּ אַתֶּם אֵינְכֶם רוֹצִים לָבוֹא אֵלַי כְּדֵי שֶׁיִּהְיוּ לָכֶם חַיִּים. אֵין אֲנִי לוֹקֵחַ לִי כָּבוֹד מִבְּנֵי אָדָם. וְאוּלָם אֲנִי מַכִּיר אֶתְכֶם: אֵין לָכֶם אַהֲבַת אֱלֹהִים בְּקִרְבְּכֶם. אֲנִי בָּאתִי בְּשֵׁם אָבִי וְלֹא קִבַּלְתֶּם אוֹתִי; אִם יָבוֹא אַחֵר בְּשֵׁם עַצְמוֹ־אוֹתוֹ תְּקַבְּלוּ. כֵּיצַד תּוּכְלוּ לְהַאֲמִין בְּשָׁעָה שֶׁאַתֶּם מְקַבְּלִים כָּבוֹד אִישׁ מֵרֵעֵהוּ וְאֶת הַכָּבוֹד מֵאֱלֹהִים הָאֶחָד אֵינְכֶם מְבַקְשִׁים? פ
Reading #9. “You search the Scriptures (Tanakh) because you think that in them you have eternal life; it is these that testify about me; and you are unwilling to come to me so that you may have life. I do not receive glory (honor) from men; but I know you, that you do not have the love of Adonai in yourselves. I have come in my Father’s Name, and you do not receive me; if another comes in his own name, you will receive him. How can you believe, when you receive glory (honor) from one another and you do not seek the glory (honor) that is only from (Adonai) Elohim?” (Yochanan 5:39-44)
If we really believed Moses we would believe the words of the Messiah.
אַל תַּחְשְׁבוּ שֶׁאֲנִי אֶטְעַן עֲלֵיכֶם לִפְנֵי אָבִי. מֹשֶׁה אֲשֶׁר שַׂמְתֶּם בּוֹ בִּטְחוֹנְכֶם הוּא הַטּוֹעֵן עֲלֵיכֶם. אִלּוּ הֶאֱמַנְתֶּם לְמֹשֶׁה, הֱיִיתֶם מַאֲמִינִים לִי, כִּי עָלַי כָּתַב. אֲבָל אִם לִכְתָבָיו אֵינְכֶם מַאֲמִינִים, אֵיךְ תַּאֲמִינוּ לִדְבָרַי? פ
Reading #10. “Do not think that I will accuse you before HaAv (the Father); the one who accuses you is Mosheh, in whom you have set your hope. For if you believed Mosheh, you would believe me, for he wrote about me. But if you do not believe his writings, how will you believe my words?” (Yochanan 5:45-47)
Mishpat is derived from shofet which means judge. But the modern understanding of judge tends to focus only on judicial activities (cf. mishpat ivri). In its broader sense of the Tanakh, shofet is one who governs. Moses was called and appointed by Adonai to be the supreme judge over all Israel. Moses was assigned an all-inclusive position as the Judge (shofet) who:
(1) Proclaimed ordinance (legislative powers),
(2) Passed judgment (judicial powers), and
(3) Carried the authority to punish or release (executive powers).
Mishpat implies the whole determination and consequence of dealing with both good and evil. It contains:
(1) The establishment of law;
(2) The interpretation of ordinance;
(3) The pronouncement of verdict; and
(4) The legal foundation of authority to execute sentence.
The Mishpat of Adonai HaShofet (the Judge) is the final authority regarding all of the governance of life. The power to judge and administer justice emanates from Adonai. It is at the seat of the Divine throne that all (governance) rights, privileges, rewards and punishments are determined (Psalm 62:11-12).
אַחַת דִּבֶּר אֱלֹהִים שְׁתַּֽיִם־זוּ שָׁמָעְתִּי כִּי עֹז לֵאלֹהִֽים׃ וּלְךָֽ־אֲדֹנָי חָסֶד כִּֽי־אַתָּה תְשַׁלֵּם לְאִישׁ כְּֽמַעֲשֵֽׂהוּ׃
“Elohim has spoken once;
Twice I have heard this:
That power belongs to Elohim;
And loving-kindness (חָסֶד-checed) is Yours, O Adonai,
For You recompense (תְשַׁלֵּם-shalom) a man according to his work.”
Adonai’s loving-kindness (checed) is central to His philosophy of governance. “The phrase, “that power belongs to Elohim (the Almighty One)” recognizes the Holy One’s sovereign authority to judge. His “loving-kindness” (chesed) reveals the abundant grace and mercy of Adonai.
The Almighty administers justice, in this case the recompense of shalom, according to His Infallible Heart; rather than according to our own errant human logic or faulty emotional notions of fairness.
The Messiah rebuked the religious leaders of his day for promoting teaching that isolates Adonai’s wrath and judgment from His love and mercy. Therefore, the Messiah told His wayward Prushim brothers (cf. Hosea 6:6):
כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלֹֽות׃
“Go and learn what this means: ‘I desire compassion (חֶסֶד-checed), and not sacrifice (zavach).’”
Messiah’s point is that the sovereignty of Adonai Eloheinu allows Him to show mercy and forgive whomever He wants. It is in the Divine nature to be merciful, to love. According to the Messiah this is the whole of mishpat:
Ahavah alone defines what is good and what is not good (evil).
The ahavah of Adonai differentiates (judges) what is love from that which is not-love. Love and not-love help define each other by the contrast of their two very different natures. The Spirit of Adonai, who is Ahavah (Personified) retains the sovereign authority to forgive evil and so is necessarily greater than evil. The nation and people of Israel, therefore, must be governed by love. For this reason it is written:
“The one who abides in ahavah (love) abides in Adonai and Adonai abides in him.”
By abiding in the fellowship of the love of the Spirit we allow the justice (the mishpat) of Adonai to prevail in our lives. The mishpat of Adonai is His process of:
(1) Defining what ahavah is (legislative),
(2) Judging what is and is not ahavah (judicial), and
(3) Administering His ahavah (executive) throughout all of His kingdom (on earth as it is in heaven).
The whole of all of the Torah, Prophets, and the Writings is fulfilled in the one statement:
“You shall love Adonai Elohekha with all your heart, and with all of your soul and with all your strength, and with all your mind; and your neighbor as yourself.”
Sin as bearing false witness (speaking lies) against the Messiah:
לוּלֵא בָאתִי וְדִבַּרְתִּי אֲלֵיכֶם לֹא־הָיָה בָּהֶם חֵטְא וְעַתָּה לֹא יוּכְלוּן לְהִתְנַצֵּל עַל־חַטֹּאתָם׃ הַשּׂנֵא אֹתִי יִשְׂנָא גַּם־אֶת־אָבִי׃
לולא באתי ודברתי אליהם לא היה בהם חטא, אבל כעת אין להם תרוץ על חטאם. השונא אותי שונא גם את אבי. פ
“If I had not come and spoken to them, they would not have guilt (i.e. their sin, Hebrew, chatatam), but now they have no excuse for their sin. He who hates me hates Avi (my Father) also.”
Chata. In the Tanakh sin is understood to be basically anything that is fundamentally disobedient to Adonai. Sin is falling short, “missing the mark” (חָטָא- chata) or the missing of or failure to measure up to the Holy One’s standard:
1. Chatta’ah (חַטָּאָה) is perverse, crooked and iniquitous.
2. Chata (חָטָא) indicates motion. It is inherently busy, moving from wicked act (רָשָׁע-rasa) to wicked act.
3. Chata deviates (עולה) into falsehood (כָּזָב) and unfaithfulness (מָעַל), detouring the errant one away from what is right to doing what is wrong.
Moses and the prophets understood that chata (sin) took on many forms and that there were intentional and unintentional sins (Leviticus 4:2). Sin involves a departure from the Heart of Adonai and a willful opposition to His way of ahavah (love). Sin is a departure from the ahavah of Adonai to non-love. Non-love is a failure to do what one knows to be the good that the Holy One has willed for us.
The will of Adonai is for us to be love (ahavah) and do love (ahav).
“If I had not done among them the works which no one else did, they would not have sin (guilt); but now they have both seen and hated me and Avi (my Father) as well. But they have done this to fulfill the word that is written in their Law (Tanakh), ‘they hated me without a cause.'”
The guilt in view here is the sonai chinam (-they hated me without cause). This phrase prophetically is referenced and alluded to in two Psalms (Psalm 35 and 69):
אַֽל־יִשְׂמְחוּ־לִי אֹיְבַי שֶׁקֶר שֹׂנְאַי חִנָּם יִקְרְצוּ־עָֽיִן׃
Do not let those who are wrongfully my enemies rejoice over me;
Nor let those who hate me without a cause (שֹׂנְאַי חִנָּם) wink maliciously.
רַבּוּ מִשַּׂעֲרֹות רֹאשִׁי שֹׂנְאַי חִנָּם עָצְמוּ מַצְמִיתַי אֹיְבַי שֶׁקֶר אֲשֶׁר לֹא־גָזַלְתִּי אָז אָשִֽׁיב׃
Those who hate me without a cause (שֹׂנְאַי חִנָּם) are more than the hairs of my head;
Those who would destroy me are powerful, being wrongfully my enemies.
This Hebrew phrase ‘hatred without a cause,’ sinat chinam, is often translated as baseless hatred. This term literally represents the baseless rejection of the grace (the chen; the root of chinam) of Adonai.
Therefore, the illegitimate chinam (false grace) of the corrupt priests and rabbis (in the time of Messiah’s first appearance) was provided as a hateful substitute (replacement) for the freely given, legitimate chen (grace) of Adonai.
As you recall in our earlier studies the first century (CE) Prushim (Pharisees) and the Tzadikim (Sadducees) passionately believed in the permanent need for and continuance of their rabbinical and priestly services. The common people (Yehudim) who had lost faith in these religious institutions were not practicing as the rabbis and priests believed they should; instead they were listening to the very controversial teachings of our Messiah.
The besorah (good news) of the chesed (loving-kindness) and chen (grace) of Adonai that the Messiah taught was hateful to the religious leaders; who according to Messiah (under his lawful rule) were in danger of losing their very special places of employment in the yeshivas, synagogues, and the Temple.
Messiah taught that the salvation of Adonai is now completely a matter of the heart.
The salvation of Adonai was no longer a matter of continuously obeying the laws, rules, and observances (oral law) of the rabbis and the priests. The Messiah was even proclaiming to our ancestors that the outcasts of Israel—the tax-collectors and prostitutes (morally corrupt, outcast Jews)—were welcome into the kingdom of heaven and were encouraged to immediately come to Adonai solely by His mercy and grace; and not by any good works of their own.
The elite religious leaders of the first century (CE) were convinced that the Messiah’s teaching that the Salvation of Adonai comes solely by His mercy (chesed) and grace (chen) was absolute heresy. The priests and Prushim rabbinate, therefore, openly and passionately opposed the Messiah’s teaching. They sternly warned the common people that they would go to hell if they did not continue to faithfully observe the Temple rituals (priests) and ‘their‘ oral law that had conveniently replaced the actual Torah of Moses, the writings of the prophets and the teachings of the Messiah.
Due to their absolute opposition and hatred of the chesed v’chen (mercy and grace) of Adonai the Messiah pronounced the following judgment upon these dead (fruitless) spiritual leaders (branches):
אָמֵן אֹמֵר אֲנִי לָכֶם הַמּוֹכְסִים וְהַזּוֹנוֹת יְקַדְּמוּ אֶתְכֶם לָבוֹא אֶל־מַלְכוּת הָאֱלֹהִים׃
“Amen, I say to you that the [Jewish] tax collectors and prostitutes will get into the kingdom of Adonai before you.”
This prophecy is coming true today as secular, agnostic and atheistic Jews, who have thoroughly rejected institutional religion (orthodox Judaism) are re-visiting the teachings of the Messiah Yeshua. These non-practicing religious outcasts (secular Jews) are returning to a living, vibrant faith in Adonai through the very controversial path of the Messiah’s teachings. For it is written:
וַיֹּאמֶר יֵשׁוּעַ אֶל־הַיְּהוּדִים הַמַּאֲמִינִים בּוֹ אִם־תַּעַמְדוּ בִדְבָרִי בֶּאֱמֶת תַּלְמִידִים אַתֶּם לִי׃ וִידַעְתֶּם אֶת הָאֱמֶת וְהָאֱמֶת תּוֹצִיאֲכֶם לְחֵרוּת׃
אמר ישוע אל הפרושים שהאמינו לו: אם תעמדו בדברי, תלמידי אתם באמת; ותדעו את האמת והאמת תשחרר אתכם. פ
Yeshua said to the Prushim who believed in him, “If you truly stay in My words, you are My disciples (talmidin). You will know the truth (הָאֱמֶת-ha emet), and the truth will bring you out (האמת תשחרר אתכם-will release you) to freedom (חֵרוּת-cherut).
Freedom. Pesach is called Z’man Cheiruteinu (זמן חירותנו), the Time of Freedom and Chag HaCheirut (חג החירות), the Festival of Freedom. The prophecy of the Messiah that his teaching would reach the secular and even profane (worldly, irreligious) Jewish population before it reached the hyper-religious Jewish population has proven true in the past and in the present.
It is always the social outcasts who search outside the box of the established social order to find new meaning. This appeal of the Messiah to the common people (the non-religious Yehudim) is like the ancient populist appeal of Messiah’s ancestor King David. When the prophet-king David was being rejected by the ruling royal establishment (King Saul, the first king of Israel), David enlisted the support of an unruly group of social outcasts to help him set-up his rule as the new (second) king of Israel (cf. 1 Samuel 22:1-2):
וַיֵּלֶךְ דָּוִד מִשָּׁם וַיִּמָּלֵט אֶל־מְעָרַת עֲדֻלָּם וַיִּשְׁמְעוּ אֶחָיו וְכָל־בֵּית אָבִיו וַיֵּרְדוּ אֵלָיו שָֽׁמָּה׃ וַיִּֽתְקַבְּצוּ אֵלָיו כָּל־אִישׁ מָצֹוק וְכָל־אִישׁ אֲשֶׁר־לֹו נֹשֶׁא וְכָל־אִישׁ מַר־נֶפֶשׁ וַיְהִי עֲלֵיהֶם לְשָׂר וַיִּהְיוּ עִמֹּו כְּאַרְבַּע מֵאֹות אִֽישׁ׃
“So David departed from there and escaped to the cave of Adullam; and when his brothers and all his father’s household heard of it, they went down there to him. Everyone who was in distress, and everyone who was in debt, and everyone who was discontented gathered to him; and he became captain over them. Now there were about four hundred men with him.”
שְׁבָה אִתִּי אַל־תִּירָא כִּי אֲשֶׁר־יְבַקֵּשׁ אֶת־נַפְשִׁי יְבַקֵּשׁ אֶת־נַפְשֶׁךָ כִּֽי־מִשְׁמֶרֶת אַתָּה עִמָּדִֽי׃
“Stay with me; do not be afraid, for he who seeks my life seeks your life, for you are safe with me.”
Messiah’s new second administration proclamation of the chesed (loving-kindness) and chen (graciousness) of Adonai and his pronouncement of judgment upon the elite religious leaders of his day (and their modern successors) for their rejection of the D’var HaShem, caused the first century rabbis and priests to violently “hate” without cause the Messiah and in their unjust, envious hatred to seek to kill him (Shaul was seeking to kill David all over again; also cf. Genesis 37:4).
Nevertheless, there was a sizeable minority of the Prushim (and priests) who did believe in the Messiah. They (and their modern orthodox counterparts) oftentimes have remained silent in their support of Messiah because of their fear of the hatred that would come upon their heads if they openly professed their faith in the Messiah Yeshua.
These weak followers are not rejected by the Messiah but are beloved. Messiah is gracious to us in our fears. He knows our weaknesses. It takes time to mature and get past the many evil impasses that for centuries have made it nearly impossible for our hyper-orthodox rabbis to accept Yeshua as their Messiah.
The prophets are a great help to us to figure out who speaks truth.
The Messiah quotes the Prophet Hosea when He encourages us not to fear our own weaknesses and the threats (curses) of the religious bureaucracy; therefore, He says:
וְאַתֶּם צְאוּ וְלִמְדוּ מָה הוּא שֶׁנֶּאֱמַר חֶסֶד חָפַצְתִּי וְלֹא זָבַח כִּי לֹא־בָאתִי לִקְרֹא אֶת־הַצַּדִּיקִים כִּי אִם־אֶת־הַחַטָּאִים (לִתְשׁוּבָה)׃
ואתם צאו ולמדו מה משמע ‘חסד חפצתי ולא-זבח’, כי לא באתי לקרא לצדיקים כי אם לחוטאים. פ
“But as for you, go and learn what it is that is said: ‘I have desired kindness (checed), and not sacrifice.’ For I did not come to call the righteous but the sinners (to teshuvah).”
The Testimony of the Ruach Ha-Emet in the festivals of Pesach, Shavuot & Sukkot:
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
And He (רוח האמת-Ruach Ha-Emet), when He comes, will convict the world concerning sin [Pesach] and righteousness [Shavuot] and judgment [Sukkot]; concerning sin, because they do not believe in me; and concerning righteousness, because I go to Avi (my Father) and you no longer see me; and concerning judgment, because the ruler of this world has been judged.
In the Tanakh three defining holy days are used in a special way to describe the process of the Salvation of Adonai that is freely given to us by Adonai Avinu. These three Mosaic feasts are Pesach (Passover), Shavuot (Feast of Weeks, Pentecost), and Sukkot (Booths). These feasts are vividly depicted in the Torah (1, 2, 3).
Each year (when there was a Temple in Israel) it was mandatory that every Yehudi male age 13 and above go to Jerusalem to observe the three holy days. If a person failed to attend the observances he would be cut off from among our people (Numbers 9:13). These three defining observances foreshadow the Grace of Adonai that would be given to every Jewish man, woman, and child through the redemptive ministry of the Messiah.
Pesach testifies to the Messiah.
Pesach. With Passover we see that every person must hear and believe the besorah (good news message) of the Messiah. Yeshua died on the accursed tree that we might be forgiven. On the third day (first fruits), The Messiah Yeshua rose from the dead so He might secure eternal life for all who believe in him.
Shavuot testifies to the gift of eternal life.
Shavuot. Shavuot (the Feast of Weeks) teaches us that each person upon believing in the Messiah’s redemptive death and life-giving resurrection must also come to understand that He ascended triumphantly into heaven. Thereafter, from the right hand of Adonai the Father, the Messiah sent the Holy Spirit to permanently indwell every believer.
The Holy Spirit is omnipresent. He is not limited by time or space. He can be at one place and every place at the same time. The Spirit of Truth can, therefore, dwell in heaven and in every redeemed person’s heart at the same time. Better than Moses’ ascension up Mount Sinai, the Messiah Yeshua’s ascension up into the highest heaven secured for every Jewish believer the permanent Indwelling Presence of the Spirit of the Holy One.
The Holy Spirit is Personified Righteousness (the Righteousness of the Father). Better than Moses’ bringing down from the mountain the Law (Torah) engraved on stone is the Holy Spirit bringing Himself down (descending) from heaven to Indwell the hearts of every believing Jewish (and Gentile) believer. The Holy Spirit Indwelling our hearts forever is eternal Living Torah.
The Indwelling Presence of the Holy Spirit promised by the prophets is called the “Torah of the Spirit.”
This is the only effective means of our heavenly Father (Avinu Shebashamayim) ultimately fulfilling all His righteousness in the lives of His children. By our putting our faith in the Messiah, the Spirit of Grace (רוח החסד-Ruach Ha-Chesed) frees us from the “law of sin and death” and (once cleansed) permanently Indwells us. The law of sin and death bears witness to our inability on our own of fully living up to the high standard of the perfect righteousness of Abba Avinu.
The Testimony of Sukkot:
Sukkot testifies to the future establishment here on earth of the rule of Adonai.
Sukkot. In the Feast of Sukkot (Booths) we see chronicled the sanctifying (perfecting) work of the Spirit of Holiness. Like the story of Joshua (Yeshua) in the Tanakh, the Holy Spirit leads us into His Promised Land, a land flowing with milk and honey. This represents the believer’s living an inner-life of mature fellowship with Abba Avinu. There is, however, also a larger application that must be made. On a large scale these three Jewish Feasts can be seen as representing the work of the kingdom of heaven as it brings Adonai’s salvation of chesed (mercy, loving-kindness) and chen (grace) to humanity.
Therefore, Sukkot prophetically represents the final curtain call on man’s rule and the permanent establishment of the rule of Adonai upon the earth. This will all happen immediately after the Messiah returns to earth a second time. At that time the Messiah will rule the world from Jerusalem as Messiah ben David, the Conquering Messiah.
The most celebrated of all seven of the Mosaic feasts is Sukkot. Living the spirit-filled life (individually) and seeing the rule (kingdom) of Adonai established on earth (collectively) represents our (Israel’s) times of greatest joy (intimacy with Abba Avinu). The following is Messiah’s summary of the messianic meaning of Sukkot, Pesach, and Shavuot:
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 [the witness of Pesach], righteousness [the witness of Shavuot], and justice [the witness of Sukkot]: 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.”
The punctuated ending in the Messiah’s commentary on sin (chatah, chattah), righteousness (tzedak, tzedakah) and judgment (mishpat, shofet) declares the inevitable permanent displacement of Satan from the presence of Messiah’s followers (individually) and the world populace corporately (i.e. Israel and the Commonwealth of Israel).
The Messiah in his summary remarks is clearly revealing to Israel that his rule on earth spiritually began on Pesach, progressed on Shavuot, and will culminate in the future at the joyful Feast of Sukkot when the rule on earth of the Accuser will be completely displaced and Yeshua Ha-Mashiach will take up his rightful place as the Messiah-King who rules over all the nations and peoples of the earth (Melekh Yisrael v’ Melekh HaGoyim).
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 (יַדְרִיךְ) 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.”
Tzdak, Tzedakah. Tzadak means to be or to make right in a moral or forensic sense. Among its derivatives we find the notions of natural, moral, and legal rights. Tzdek a derivative of Tzadak means prosperity (figuratively) and equity (in the abstract). Prosperity and equity taken together imply a relational (communal) rather than individual sense. Tzedakah is a strong iteration of the communal idea of “unity.” The term Tzedekah occurs 157 times in the Tanakh. Usually the term is in the singular but sometimes it is used in the plural (tzedekot). Tzedakah is an abstraction of rightness interpreted:
(1.) Objectively as justice;
(2.) Morally as virtue;
(3.) Subjectively as rectitude or straightness; and
(4.) Figuratively as prosperity.
Commonly Tzedakah is used to signify a generous and compassionate attitude toward others. It is a different concept than charity because Tzedakah is an obligation and charity is typically understood as a spontaneous act of generosity and goodwill. In contrast to charity Tzedakah is not voluntary. It is a spiritual obligation. It must be performed regardless of financial standing. Tzedakah must be performed by both the rich and poor alike. Tzedakah is an act that can “cover a multitude of sins.” It is written (cf. Proverbs 10:12):
שִׂנְאָה תְּעֹורֵר מְדָנִים וְעַל כָּל־פְּשָׁעִים תְּכַסֶּה אַהֲבָֽה׃
“Love (אַהֲבָֽה-ahavah) covers all transgressions (כָּל־פְּשָׁעִים-kol peshaeem).”
Tzedakah connects righteousness with love. True justice (mishpat) and righteousness are sourced in the loving (ahavah) nature and character of Adonai. In the words of the prophets and the teachings of the Messiah the children of Israel are called to righteously (compassionately and mercifully) “abide” in the Ahavah of Abba Avinu. The five vital relationships in which we live—with Adonai, with Israel, with the Gentiles, with our environment, with our own individual self-lives—remain under the watchful direction of Adonai’s mishpat, tzedekah and ahavah. (cf. 1, 2, 3). So the prophets exhort us:
לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמֹוץ שִׁפְטוּ יָתֹום רִיבוּ אַלְמָנָֽה׃
Exhortation #1. Learn to do good;
Seek justice (מִשְׁפָּט-mishpat),
Reprove the ruthless,
Defend the orphan,
Plead for the widow.
Exhortation #2. A throne will even be established in lovingkindness (chesed),
And a judge will sit on it in faithfulness (b’emet) in the tent of David;
Moreover, he will seek justice (mishpat)
And be prompt in righteousness (tzedek).
Exhortation #3. He has told you, O man, what is good (tov);
And what does Adonai require of you
But to do justice (mishpat), to love (Ahavat) kindness (chesed),
And to walk humbly with Elohekha?
The Ahavah of Abba Avinu must be loomed and weaved into all aspects of our lives:
Righteousness must come through faith in the Messiah. We will not be declared righteous according to our individual works.
All of us have sinned and come short of the glory of the Holy One. Even Moses sinned. Justification makes it possible for the children of Abraham, Isaac, and Jacob to be legally assigned a righteous standing before Adonai.
Justification (being declared righteous) can be described as a plan, provision, procurement, principle, power, proof, and position of righteousness effected through Adonai, faith (emunah), grace (chen), the Spirit, and the works of Messiah. In justification Adonai declares our sins (past, present, and future) are forgiven through the once-in-eternity atoning sacrifice of the Messiah. In this process of Justification our standing before Avinu Shebashamayim is changed and we are no longer guilty. We are declared as possessing forever a righteous standing in the sight of our Righteous Father.
The Hebrew word chasav means to “count for,” to “reckon,” to “charge to one’s account,” to “impute.” In reference to the Mosaic sacrificial system we find “neither shall it be credited to him.” Just as Adonai reckoned Abraham righteous on the basis of belief (emunah) alone so we receive the righteousness of Adonai that is a gift that comes by our faith in the chen (grace) of the one perfect Man, the Messiah.
Those of us who are the descendants of Abraham are doubly blessed because sin is not imputed (reckoned) to us, but righteousness is imputed (credited to us). Justification comes through our faith in the gracious-perfect works of the Messiah and the Spirit of Holiness and not through our own imperfect-works. It is dangerous to introduce ideas of moral improvement into father Abraham’s doctrine of justification (cf. Genesis 15:6):
וְהֶאֱמִן בַּֽ ה’ וַיַּחְשְׁבֶהָ לֹּו צְדָקָֽה׃
Ve-he’emin b’Adonai, va-yachsheveha lo tzedakah.
For what does the Scripture say? Abraham believed Adonai, and it was “credited to him as righteousness.” Therefore, we are not credited as righteous by our works but we are credited as righteous by our faith in the love, mercy and generosity of Adonai Avinu.
Therefore, Justification as taught to us by father Abraham is inextricably related to our being set apart for the purposes of fulfilling the will of Avinu Shebashamayim. Like father Abraham, by faith our justification is imputed to us as righteousness. The righteousness of our heavenly Father is His Spirit Indwelling our spirits, forever (Ezekiel 36:26):
וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָֽׂר׃
“Moreover, I will give you a new heart and put a new spirit (Ruach Chadasha) within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.”
Maturation is what happens to us after we receive the gift of the Spirit of Truth. We are matured as we are renewed in His righteousness. Like father Abraham, the righteousness of the heavenly Father comes to us by emunah (faith). As the prophet Habakkuk has said, “the just (tzaddik) shall live by faith (emunah).” The life we are called to live by faith is a life of Love. The gift of the Father is the Heart that never fails to “Be Love (Ahavah) and do Love Ahav).”
Ahavah is the fulfillment of all the Torah of Abba Avinu.
After we have been declared righteous by our faith and and we receive the gift of the Unfailing Heart of Abba Avinu then we can grow in the likeness of the Beloved One, the Messiah and become righteous (loving) in our actual moral character. However, our moral perfection (maturation) will not become complete until our glorification on the day of our resurrection, when we will become perfect as the (immortal) Messiah already is perfect.
During this interim time (before the time of our perfection) the supremely good ahavah of Abba Avinu must be developmentally loomed and weaved into our inner and outer being by the Spirit.
Summary of the Mashal, Nimshal, and Four Midrashim:
אָנֹכִי הַגֶּפֶן הָאֲמִתִּית וְאָבִי הוּא הַכֹּרֵם׃ כָּל־שָׂרִיג בִּי אֲשֶׁר אֵינֶנּוּ עֹשֵׂה־פְּרִי יְסִירֶנּוּ וַאֲשֶׁר יַעֲשֶׂה פְרִי יְטַהֲרֶנּוּ לְהַרְבּוֹת אֶת־פִּרְיוֹ׃ אַתֶּם כְּבָר מְטֹהָרִים בַּעֲבוּר דְּבָרִי אֲשֶׁר דִּבַּרְתִּי אֲלֵיכֶם׃ עִמְדוּ־בִי וַאֲנִי בָכֶם כַּאֲשֶׁר הַשָּׂרִיג בַּל־יַעֲשֶׂה פְרִי מֵאֵלָיו אִם־לֹא יַעֲמֹד בַּגֶּפֶן כֵּן גַּם־אַתֶּם אִם־לֹא תַעַמְדוּ בִּי׃ אָנֹכִי הוּא הַגֶּפֶן וְאַתֶּם הַשָּׂרִיגִים הָעֹמֵד בִּי וַאֲנִי בוֹ הוּא יַעֲשֶׂה־פְּרִי לָרֹב כִּי בִלְעָדַי לֹא תוּכְלוּן עֲשׂוֹת דָּבָר׃ אִישׁ אֲשֶׁר לֹא יַעֲמֹד בִּי הֻשְׁלַךְ הַחוּצָה כַּשָּׂרִיג וַיִּיבַשׁ וְיִלְקְטוּם וְיַשְׁלִיכוּם אֶל־תּוֹךְ הַאֵשׁ וְהָיָה לְבָעֵר׃ אִם־תַּעַמְדוּ בִי וּדְבָרַי יִהְיוּ בָכֶם כְּכָל־מַה־שֶּׁחֲפַצְתֶּם אָז תִּשְׁאֲלוּ וְיֵעָשֶׂה לָכֶם׃ בְּזֹאת נִכְבַּד אָבִי בַּעֲשֹׁוֹתְכֶם פְּרִי לָרֹב וִהְיִיתֶם לִי לְתַלְמִידִים׃ 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׃
אני הגפן האמתית ואבי הכורם. כל שריג בי שאינו עושה פרי, הוא מסיר אותו; וכל אשר עושה פרי, הוא מטהר אותו כדי שירבה פריו. אתם כבר מטהרים על-ידי הדבר שדברתי אליכם. עמדו בי ואני בכם. כמו שהשריג אינו יכול לעשות פרי מאליו אם לא יעמד בגפן, כך גם אתם אם לא תעמדו בי. אני הגפן; אתם השריגים. העומד בי ואני בו עושה פרי לרב, שכן בלעדי אינכם יכולים לעשות דבר. מי שאינו עומד בי משלך החוצה, כשריג, ומתיבש. לאחר שמלקטים אותם משליכים אותם לאש ושם הם נשרפים. אם עומדים אתם בי ודברי עומדים בכם, בקשו מה שתרצו, ויהיה לכם. בזאת יפאר אבי:שתעשו פרי לרב ותהיו לי לתלמידים. 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. פ
“I am the true vine, and my Father is the vinedresser. 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. You are already purified through my word that I have spoken to you. Stay (עִמְדוּ-stand) in me and I in you. Just as the branch does not produce fruit on its own if it does not stay (עֲמֹד) on the vine, it is the same for you if you do not stay (תַעַמְדוּ) in me. I am the Vine and you are the branches. One who stays (הָעֹמֵד) in me and I in him will produce fruit in abundance:
For without Me, you will not be able to do anything.
One who does not remain (עֲמֹד) in me will be cast outside like a branch and wither. People will gather them and cast them in the midst of the fire, and it will be consumed. If you stay (תַּעַמְדוּ) in me and my words are in you, then you may ask according to whatever you desire and it will be done for you. With this my Father is honored, when you produce fruit in abundance, and you will become disciples to me. Just as my Father has loved me, I have loved you as well. As for you, stay (עִמְדוּ) in my love. If you keep my mitzvot you will stay (תַּעַמְדוּ) in my love, just as I have kept the mitzvot of my Father and have stayed (עָמַדְתִּי) in His love. I have spoken these things so that my joy (שִׂמְחָתִי-simcha) may dwell (שְׁכֹּן-shekon, שָׁכַן-shakan, abide, tabernacle, reside) with you and your joy (שִׂמְחַתְכֶם-simcha) will be complete (שְׁלֵמָה-shelemah).”
Several times in the nimshal (the application to the mashal, proverb, parable) and in the four follow-up midrashim (commentaries) on shama, ahavah, mishpat, and tzedakah) the Messiah directs us (his Jewish talmidin) to “abide, stay” (עָמַד-‘amad) and “dwell” (שָׁכַן-shakan, shaken) in him and his Joy. This is a direct reference by the Messiah that his Jewish disciples will soon be receiving the gift of Adonai Avinu at Shavuot; which is the (permanent) Indwelling Presence of the Ruach Ha-Emet (רוח האמת-the Spirit of Truth; the Seal of the Father).
Therefore, only by our receiving the gift of the Indwelling Presence of the Eternal Spirit (Ruach Olam) will we (the messianic branches) ever be capable of fulfilling our Divine purpose of producing fruit in abundance for Adonai our Father (the Vinedresser).
Shakan, Shekan, Shekon These fascinating (mysterious, mystical) Hebrew words mean to “reside,” “settle down,” “abide,” “remain” in a permanent location or dwelling either figuratively or literally.
Shakan is linguistically associated with the Shekinah (Glory Cloud). “Shekinah” is the name the rabbis gave to the physical “Presence” of Adonai. The word Shekinah used as a noun is derived from the verbal forms of shakan which are used to describe the “abiding,” “dwelling,” or “residing” of the physical Presence of Adonai.
The word Shekinah, therefore, indicates a physical manifestation of Adonai from a localized dwelling. The physical Presence of the Holy One is described in the Torah and numerous other places where the Hebrew term shakan (shekon, shekan) is used (Exodus 24:15-17; 40:35; Numbers 9:16-18):
וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָֽר׃ וַיִּשְׁכֹּן כְּבֹוד־ה’ עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיֹּום הַשְּׁבִיעִי מִתֹּוךְ הֶעָנָֽן׃ וּמַרְאֵה כְּבֹוד ה’ כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵֽל׃
Then Moses went up to the mountain, and the cloud covered the mountain. Adonai Kevod (ה’כְּבֹוד־-Glory of Adonai) dwelt (שְׁכֹּן-shekon) on Mount Sinai, and the cloud covered it for six days; and on the seventh day He called to Moses from the midst of the cloud. And to the eyes of the sons of Israel the appearance of the Glory of Adonai was like a consuming fire on the mountain top.
וְלֹא־יָכֹל מֹשֶׁה לָבֹוא אֶל־אֹהֶל מֹועֵד כִּֽי־שָׁכַן עָלָיו הֶעָנָן וּכְבֹוד ה’ מָלֵא אֶת־הַמִּשְׁכָּֽן׃
Moses was not able to enter the tent of meeting because the cloud had settled on it (שְׁכָּֽן-shekan), and the Adonai Kevod ( ה’כְבֹוד-Glory of Adonai) filled the tabernacle.
כֵּן יִהְיֶה תָמִיד הֶעָנָן יְכַסֶּנּוּ וּמַרְאֵה־אֵשׁ לָֽיְלָה׃ וּלְפִי הֵעָלֹת הֶֽעָנָן מֵעַל הָאֹהֶל וְאַחֲרֵי־כֵן יִסְעוּ בְּנֵי יִשְׂרָאֵל וּבִמְקֹום אֲשֶׁר יִשְׁכָּן־שָׁם הֶֽעָנָן שָׁם יַחֲנוּ בְּנֵי יִשְׂרָאֵֽל׃ עַל־פִּי ה’ יִסְעוּ בְּנֵי יִשְׂרָאֵל וְעַל־פִּי ה’ יַחֲנוּ כָּל־יְמֵי אֲשֶׁר יִשְׁכֹּן הֶעָנָן עַל־הַמִּשְׁכָּן יַחֲנֽוּ׃
“So it was continuously; the cloud would cover it by day, and the appearance of fire by night. Whenever the cloud was lifted from over the tent, afterward the sons of Israel would then set out; and in the place where the cloud settled down, there the sons of Israel would camp. At the command of Adonai the sons of Israel would set out, and at the command of Adonai they would camp; as long as the cloud settled (שְׁכֹּן-shekon) over the tabernacle, they remained camped.”
The word shakan is used to describe the mystical Presence of the Shekinah when in the Tabernacle. The word Mishkan (Tabernacle) is a derivative of shakan. Mishkan means “dwelling place.” The Mishkan is the dwelling place of Him who dwells or Shekinah.
The terms glory of Adonai (Adonai Kevod) and shekinah are different words used to describe the same phenomenon: the physical manifestation of Adonai through a localized dwelling. The Hebrew verb shakan simply means to take up permanent residence in a neighborhood. There is another word for dwell, “yashav” (יָשַׁב) however this word is without reference to dwelling in the midst of a neighborhood over a protracted period of time.
The meaning of shakan is quite unique.
Most other Hebrew terms involve temporarily residing and lodging in a locality without any reference to belonging to that place or any local community that is associated with it. The word shakan is indicative of both a permanency of place and a belonging to the community that resides at that locality. Therefore, for this reason the Messiah is no doubt using the Hebrew word-meaning of “shakan” to describe the co-locality and the common community that he and his disciples permanently belong to. In addition there is a mystical (supernatural) quality to this abiding and remaining of the Messiah (the Vine) with his Jewish kindred (the branches). Simply put:
Messiah is the physical locality where Adonai permanently dwells.
There is ample evidence in both the Tanakh and the Brit Chadashah to indicate that the Messiah is the Glory of Adonai (Adonai Kevod) and the Shekinah. The Shekinah of the Messiah now indwells the Temple of our hearts through the agency of the Spirit of Truth (1, 2):
כִּי הַֽאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּֽי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִֽיתִי׃
“But will the Almighty indeed dwell (יֵשֵׁב-yashav) on the earth? Behold, heaven and the heaven of heavens cannot contain You, how much less this house which I have built!”
כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדֹושׁ שְׁמֹו מָרֹום וְקָדֹושׁ אֶשְׁכֹּון וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיֹות רוּחַ שְׁפָלִים וּֽלְהַחֲיֹות לֵב נִדְכָּאִֽים׃
“For thus says the high and lofty One who inhabits (שֹׁכֵן-shoken) eternity, whose name is Holy; I dwell (אֶשְׁכֹּון-eshkon, shakan) in the high and holy place, and with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.”
In the Isaiah passage above the word “shoken” is translated “who inhabits.” The meaningof this word is as close to the meaning and direct use of the word “shekinah” as one can find. The form is a masculine participle and literally means “the One who is Indwelling” or “He Who Indwells.” This refers to the Spirit of the Holy One Himself. According to this verse Adonai is the omnipresent “Indwelling One” who permanently dwells in the highest heaven and in the human hearts (spirits) of those who are “contrite and humble.”
Messiah is the Humble Man. He is the physical location where the Presence of Adonai dwells bodily forever.
Adonai only dwells in this physical universe temporarily (yashav). However, Adonai indwells (shoken) the Spirit, soul, mind and body of the Messiah for all eternity. Just ten days after the resurrection and ascension of the Messiah, into the highest heaven, the Indwelling Presence of the Spirit of the Holy One came to Indwell every Yehudi who believes on the Name and testimony of the Mashiach (cf. the Messiah in Shavuot).
Messiah is the Shekinah of Adonai. He is the visible manifestation of the invisible God.
He is the Adonai Kavod (Lord of Glory). In the Brit Chadashah the Messiah is assigned the title of the Lord of Glory which is the same thing as being called the Shekinah. In the Book of Jacob (a letter to the Twelve Tribes) the Messiah is referred to as the Adonai Kavod.
We know that the Messiah is the Shekinah, the visible glory of the invisible Adonai Elohim. We know that to hear and see the visible Messiah is to hear and see Avinu Shebashamayim. Therefore, we know that when we see or hear the Messiah, we are actually seeing and hearing the beautiful Voice and Face of Avinu Shebashamayim:
וַיֹּאמֶר אֵלָיו פִּילִפּוֹס אֲדֹנִי הַרְאֵנוּ נָא אֶת־הָאָב וְדַי לָנוּ׃ וַיֹּאמֶר אֵלָיו יֵשׁוּעַ זֶה כַּמָּה יָמִים אָנֹכִי אִתְּכֶם וְאַתָּה פִילִפּוֹס הֲטֶרֶם תֵּדָעֵנִי הַרֹאֶה אֹתִי רָאָה אֶת־הָאָב וְלָמָּה־זֶּה תֹאמַר הַרְאֵנוּ אֶת־הָאָב׃ הַאֵינְךָ מַאֲמִין כִּי אָנֹכִי בְאָבִי וְאָבִי בִּי הַדְּבָרִים אֲשֶׁר אֲדַבֵּר אֲלֵיכֶם לֹא־מִנַּפְשִׁי אָנֹכִי דֹבֵר כִּי אָבִי הַשֹּׁכֵן בְּקִרְבִּי הוּא עֹשֶׂה אֶת־הַמַּעֲשִׂים׃ הַאֲמִינוּ לִי כִּי־אָנֹכִי בְאָבִי וְאָבִי בִּי וְאִם־לֹא הַאֲמִינוּ לִי בִּגְלַל הַמַּעֲשִׂים׃
אמר לו פיליפוס: “אדוני, הראה לנו את האב ודי לנו.” אמר לו ישוע: “ימים רבים כל כך אני עמכם ואינך מכיר אותי, פיליפוס? הרואה אותי ראה את האב, ומדוע אתה אומר ‘הראה לנו את האב’? האינך מאמין שאני באב והאב בי? הדברים שאני אומר לכם אינני אומר אותם מעצמי; האב השוכן בי, הוא עושה את מעשיו. האמינו לי שאני באב והאב בי. ואם לא, האמינו בגלל המעשים עצמם. פ
Pilippos (Philip) said to hIm, “My Master, please show us HaAv (the Father) and it will be sufficient for us.” Yeshua said to him, “I have been with you for so many days, and you, Pilippos, do not know me yet? The one who sees Me sees the Father. Why would you say, ‘Show us the Father?’ Do you not believe that I am in Avi (my Father) and my Father is in me? The words that I speak to you I am not speaking from myself. For my Father who dwells (הַשֹּׁכֵן-ha shoken) within me does the deeds. Believe me that I am in the Father and my Father is in me. If not, believe me on account of the deeds.”
The Mashiach’s statement, “The words that I speak to you I am not speaking from myself. For my Father who dwells (הַשֹּׁכֵן) within me does the deeds” in Hebrew means:
Messiah is the eternal dwelling place of the Holy One. He is the Adonai Kevod!
The Spirit of the Messiah (HaD’var, Memra) pre-existed His visitation to earth in human form. The Spirit of Messiah dwelt in the Shekinah on Mount Sinai when the hills leaped for Joy before His Presence. The Spirit of the Holy One Indwells forever the immortal body of His servant the Messiah Yeshua (literaly the Salvation of Adonai).
The atoning death, resurrection of Yeshua Rabbeinu (יֵשׁוּעַ רַבֵּנוּ) and his ascension into the highest heaven—ascending to sit at the very right hand of the Majesty on the throne of Adonai (as our Advocate)—is the means through which we too are Indwelt (forever) with the supernatural Indwelling Presence of Adonai.
All of these events—the physical return of the Divine Presence, the Shekinah, in the visible form of the Person of the Messiah, his ascension and the gifting of the Indwelling Presence of the Holy One to our people (Israel) and later to the believing Gentiles (the Commonwealth of Israel)—is clearly revealed in the prophecy of Psalm 68:
לָמָּה תְּֽרַצְּדוּן הָרִים גַּבְנֻנִּים הָהָר חָמַד אֱלֹהִים לְשִׁבְתֹּו אַף־ה’ יִשְׁכֹּן לָנֶֽצַח׃ רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּֽדֶשׁ׃ עָלִיתָ לַמָּרֹום שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנֹות בָּאָדָם וְאַף סֹורְרִים לִשְׁכֹּן יָהּ אֱלֹהִֽים׃
Why do you look with envy, O mountains with many peaks,
At the mountain which the Almighty One has desired for His abode (שִׁבְת-יָשַׁב-yashav)?
Surely Adonai (ה’-HaShem) will dwell there (יִשְׁכֹּן-shekon) forever (נֶֽצַח-netzach).
The chariots of the Almighty are myriads, thousands upon thousands;
Adonai is among them as at Sinai, in holiness.
You have ascended on high (עָלִיתָ לַמָּרֹום-alita la-marom),
You have led captive Your captives;
You have received gifts among men,
Even among the rebellious also, that Adonai Elohim (יָהּ אֱלֹהִֽים) may dwell (שְׁכֹּן-shekon) among them.
The pre-existent (the Indwelling Spirit of the Messiah) was on Mount Sinai when the hills leaped for Joy. He is the Eternal One who is Hatekumah v’haChayim. He is the Resurrection and the Life. He is the Ascended One who ascended into the highest heaven. And He is the One who has and will continue to exodus His People out of this temporary creation (יָשַׁב-yashav) into our permanent dwelling place (shekon); which is located in the highest heaven above and is in the new heaven and the new earth (1, 2).
וַיֹּאמֶר אֵלַי בֶּן־אָדָם אֶת־מְקֹום כִּסְאִי וְאֶת־מְקֹום כַּפֹּות רַגְלַי אֲשֶׁר אֶשְׁכָּן־שָׁם בְּתֹוךְ בְּנֵֽי־יִשְׂרָאֵל לְעֹולָם׃
“He said to me, “Son of Man, this is the place of My throne and the place of the soles of My feet, where I will dwell (אֲשֶׁר אֶשְׁכָּן־שָׁם-asher eshkon sham) among the midst of the children of Israel forever.”
כֹּה אָמַר ה’ שַׁבְתִּי אֶל־צִיֹּון וְשָׁכַנְתִּי בְּתֹוךְ יְרֽוּשָׁלִָם וְנִקְרְאָה יְרוּשָׁלִַם עִיר־הָֽאֱמֶת וְהַר־ה’ צְבָאֹות הַר הַקֹּֽדֶשׁ׃
“Thus says Adonai, ‘I will return to Zion and will dwell (שָׁכַנְתִּי-shakanti) in the midst of Jerusalem. Then Jerusalem will be called the City of Truth (עִיר־הָֽאֱמֶת-Ir Ha-Emet), and the mountain of the Adonai Tseva’ot will be called the Holy Mountain.’”
We rejoice that in the Golden Age of Israel and the Commonwealth of Israel (soon to come) we know the Glory of Adonai will dwell in the sacred district of Jerusalem. The Spirit of Truth abides in Messiah and if we receive the Messiah we receive the Spirit of the Holy One who sent him. So by believing in M’shicho (His Messiah) do we together become a City of Truth (Yerushalayim Eer-HaEmet) for Adonai to dwell in.
In closing (for now) this discussion on Messiah as the permanent dwelling place (Shekinah) of Adonai we would like to remind you of the first two questions that were exchanged between Messiah and his first two Jewish disciples and his response:
מָה אַתֶּם מְחַפְּשִׂים?”פ“
Question #1 – [He said to them:] “What do you seek?”
רַבִּי, אֵיפֺה אַתָּה גָּר?”פ“
Question #2 – [They said to him:] “Rabbi, where are You lodging?”
“בּוֹאוּ וְתִרְאוּ.”
Response #1 – [He said to them:] “Come, and you will see.”
We would also like to remind you what the place name was of the location where this all occurred. The place name was “Beit-Anani” (Bethany, בֵית-עֲנָנִי). Which translated means:
!בֵית-עֲנָנִי
[Inside] “House of My Cloud!”
It bears remembering that the place where the first two talmidin asked the Messiah where “He was dwelling” was at the House of the Cloud. Messiah answered, “Come and you will see!” This answer of Messiah is Adonai’s veiled reference to the fact that His chosen eternal dwelling place is now in the glorified heavenly body of the Messiah. Therefore, what we are allowed to see and hear now is the Voice of Adonai speaking out from within the Messiah, saying to His children, “I am the One dwelling-forever in the glorified body (tent) of Ha-Mashiach beni Yedidi (בני ידידי-My Son, My Friend) and beni Ahavi (בני אהבי-My Son, My Beloved).”
[Note:] Inside the Glory Cloud there is no space-time continuum.
Outside the Cloud there is temporal existence. However, inside the Glory Cloud there is only eternal existence. What is on the other side of the Glory Cloud is an immortal, invincible existence that is beyond our understanding that words cannot describe. There are several passages found in the Scriptures that give us prophetic glimpses into the eternal reality that exists on the outside and the inside (other side) of the Shekinah. Two in particular stand out at this time:
His head and hair became white as snow; and his eyes like flames of fire.
פָּנִיתִי לִרְאוֹת אֶת הַקּוֹל הַמְדַבֵּר אֵלַי, וּכְשֶׁפָּנִיתִי רָאִיתִי…כְּמַרְאֵה בֶּן־אָדָם עוֹטֶה מְעִיל עַד מַרְגְּלוֹתָיו וְחָגוּר חֲגוֹרַת זָהָב עַל חֲזֵהוּ. רֹאשׁוֹ וּשְׂעָרוֹ לְבָנִים כְּצֶמֶר לָבָן כַּשֶּׁלֶג, וְעֵינָיו כְּשַׁלְהֶבֶת אֵשׁ; רַגְלָיו כְּמוֹ נְחֹשֶׁת נוֹצֶצֶת שֶׁנִּצְרְפָה בַּכּוּר, וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים…וּפָנָיו כַּשֶּׁמֶשׁ הַמְּאִירָה בִּגְבוּרָתָהּ. כַּאֲשֶׁר רְאִיתִיו נָפַלְתִּי לְרַגְלָיו כַּמֵּת, וְהוּא שָׂם אֶת יַד יְמִינוֹ עָלַי וְאָמַר: “אַל תִּירָא. אֲנִי הָרִאשׁוֹן וְהָאַחֲרוֹן וְהַחַי. הָיִיתִי מֵת וְהִנֵּה חַי אֲנִי לְעוֹלְמֵי עוֹלָמִים, וְלִי מַפְתְּחוֹת שְׁאוֹל וָמָוֶת.פ
Reading #1. Then I turned to see the Voice that was speaking with me, and when I turned I saw…one like a ben Ha’adam (Son of Man), clothed in a robe reaching to the feet, and girded across his chest with a golden sash [the sash that the High Priest wears on Yom Kippur]:
His head and his hair were white like white wool, like snow; and his eyes like flames of fire.
His feet were like burnished copper when it has been made to glow in a furnace (when it is white hot), and his Voice was like the sound of many waters…And his face was like the sun shining in its strength. When I saw him, I fell at his feet like a dead man, and he placed his right hand on me and said, “Fear not: I am HaRishon v’Ha’acharon (הָרִאשׁוֹן וְהָאַחֲרוֹן-the first and the last), and HeChai (הַחַי-the living one.” I was dead and I live forever and ever and I have the keys (וְלִי מַפְתְּחוֹת) of death (וָמָוֶת) and Sheol (שְׁאוֹל).
“This is My Beloved Son… Hear, understand, and obey him!”
וְהִשְׁתַּנָּה לְעֵינֵיהֶם; פָּנָיו זָהֲרוּ כַּשֶּׁמֶשׁ וּבְגָדָיו הִלְבִּינוּ כָּאוֹר. לְפֶתַע נִרְאוּ אֲלֵיהֶם מֹשֶׁה וְאֵלִיָּהוּ כְּשֶׁהֵם מְדַבְּרִים אִתּוֹ. הֵגִיב כֵּיפָא וְאָמַר אֶל יֵשׁוּעַ: “אֲדוֹנִי, טוֹב שֶׁאֲנַחְנוּ כָּאן. אִם תִּרְצֶה אֶעֱשֶׂה פֹּה שָׁלוֹשׁ סֻכּוֹת, לְךָ אַחַת, לְמֹשֶׁה אַחַת וּלְאֵלִיָּהוּ אַחַת.” עוֹדוֹ מְדַבֵּר וְעָנָן בָּהִיר סָכַךְ עֲלֵיהֶם וְהִנֵּה קוֹל אוֹמֵר מִתּוֹךְ הֶעָנָן: “זֶה בְּנִי אֲהוּבִי אֲשֶׁר חָפַצְתִי בּוֹ; אֵלָיו תִּשְׁמָעוּן.” כְּשָׁמְעָם זֹאת נָפְלוּ הַתַּלְמִידִים עַל פְּנֵיהֶם וּפָחֲדוּ עַד מְאֹד. יֵשׁוּעַ נִגַּשׁ, נָגַע בָּהֶם וְאָמַר: “קוּמוּ וְאַל תִּפְחֲדוּ!” הֵם נָשְׂאוּ עֵינֵיהֶם וְלֹא רָאוּ אִישׁ זוּלָתִי יֵשׁוּעַ לְבַדּוֹ.פ
Reading #2. And he (the Messiah) was changed before them (Petros, Ya’akov, and Yochanan); and his face shone like the sun, and his garments became as white as light. And behold, Mosheh and Eliyah appeared to them, talking with him. Petros said to Yeshua, “Master, it is good for us to be here; if you wish, I will make three sukkot (סֻכּוֹת-booths) here, one for you, and one for Mosheh, and one for Eliyahu.” While he was still speaking, a bright cloud overshadowed them, and behold, a Voice out of the [Shekinah Glory] Cloud said, “This is My Beloved Son, in whom I desire. Hear, understand, and obey him!” When the (Jewish) disciples heard this, they fell face down to the ground and were terrified. And Yeshua came to them and touched them and said, “Get up, and do not be afraid.” And lifting up their eyes, they saw no one except Yeshua himself alone.”
When Messiah returns to Israel a second time then all Israel will believe in him.
For Ha-Mashiach will appear riding upon Abba Avinu’s Chariot (מעשה מרכבה-Ma’aseh Merkabah), His Chariot Throne of Glory. And we who are his Jewish talmidin shall be blessed to accompany him. Therefore, it is written:
מֵעַתָּה שְׁמוּרָה לִי עֲטֶרֶת הַצְּדָקָה אֲשֶׁר הָאָדוֹן, הַשּׁוֹפֵט הַצַּדִּיק, יִתֵּן לִי בַּיּוֹם הַהוּא; וְלֹא רַק לִי בִּלְבַד, אֶלָּא גַּם לְכָל אוֹהֲבֵי הוֹפָעָתוֹ. פ
“In the future there is laid up for us the crown of righteousness (עֲטֶרֶת הַצְּדָקָה), which the HaAdon (הָאָדוֹן), the Tzaddik (הַצַּדִּיק) HaShofet (הַשּׁוֹפֵט), will award to us on that day; to all (לְכָל) who have loved His appearing!” (אוֹהֲבֵי הוֹפָעָתוֹ).”
Shama. The Hebrew root word for “hear” is shama (שָׁמַע). This supremely important word in Hebrew means to “hear,” “understand” and “obey.” In the Tanakh children are told to obey (shama) their parents. Obedience is a child’s love language to his or her parents. So if we love Abba Avinu we will keep His commandment to obey all that His Anointed One (שֶׁמְּשִׁיחוֹ-M’shicho) the Messiah tells us to do.
The Messiah is our Rabban (Rabbi of rabbis, Master Teacher) because he is the only person to ever perfectly obey Adonai. Messiah is the only person who has fulfilled the Shema (שְׁמַע) Unity Prayer; who has lived a perfect life of perfect unity (echad) with Adonai.
In the Torah all Israel is instructed to perfectly hear, understand, and obey Adonai our God (Deuteronomy 6:4):
שְׁמַע יִשְׂרָאֵל ה’ אֱלֹהֵינוּ ה’ אֶחָֽד׃
“Shema Israel Adonai Eloheinu Adonai echad!” “Hear O Israel: Adonai our God, Adonai is One (Unity)!”
In these last days the Kol-Adonai (ה’ קֹול-the Voice of HaShem) speaks through the Shekinah of the Messiah and it is his Voice that is communicated to us through the Ruach Ha-Emet (the Spirit of Truth). We read of this Voice of Adonai that is manifested in seven different ways through the Shekinah of the Messiah in Psalm 29:
מִזְמֹור לְדָוִד הָבוּ לַֽ בְּנֵי אֵלִים הָבוּ לַה’ כָּבֹוד וָעֹֽז׃ הָבוּ לַֽ ה’ כְּבֹוד שְׁמֹו הִשְׁתַּחֲווּ לַה’ בְּהַדְרַת־קֹֽדֶשׁ׃
Ascribe to Adonai, O sons of the mighty,
Ascribe to Adonai glory and strength.
Ascribe to Adonai the glory due to His Name;
Worship Adonai in holy array.
קֹול ה’ עַל־הַמָּיִם אֵֽל־הַכָּבֹוד הִרְעִים ה’ עַל־מַיִם רַבִּֽים׃ קֹול־ה’ בַּכֹּחַ קֹול ה’ בֶּהָדָֽר׃ קֹול ה’ שֹׁבֵר אֲרָזִים וַיְשַׁבֵּר ה’ אֶת־אַרְזֵי הַלְּבָנֹֽון׃ וַיַּרְקִידֵם כְּמֹו־עֵגֶל לְבָנֹון וְשִׂרְיֹן כְּמֹו בֶן־רְאֵמִֽים׃ קֹול־ה’ חֹצֵב לַהֲבֹות אֵֽשׁ׃ קֹול ה’ יָחִיל מִדְבָּר יָחִיל ה’ מִדְבַּר קָדֵֽשׁ׃ קֹול ה’ יְחֹולֵל אַיָּלֹות וַֽיֶּחֱשֹׂף יְעָרֹות וּבְהֵיכָלֹו כֻּלֹּו אֹמֵר כָּבֹֽוד׃
Kol-Adonai (the Voice of Adonai) is upon the waters;
El Ha-Kavod (the Almighty One of Glory) thunders,
Adonai is over many waters.
The Kol-Adonai is powerful,
The Kol-Adonai is majestic.
The Kol-Adonai breaks the cedars;
Yes, Adonai breaks in pieces the cedars of Lebanon.
He makes Lebanon skip like a calf,
And Sirion like a young wild ox.
The Kol-Adonai hews out flames of fire.
The Kol-Adonai shakes the wilderness;
Adonai shakes the wilderness of Kadesh.
The Kol-Adonai makes the deer to calve
And strips the forests bare;
And in His temple everything says, “Glory!”
ה’ לַמַּבּוּל יָשָׁב וַיֵּשֶׁב ה’ מֶלֶךְ לְעֹולָֽם׃
Adonai sat as King at the flood;
Yes, Adonai sits as King forever.
ה’ עז לעמו יתן ה’ יברך את־עמו בשלום׃
Adonai will give strength to His people;
Adonai will bless His people with Shalom (Peace).
Therefore, the abundant fruit-bearing Abba Avinu (The Vinedresser) greatly desires of the Messiah (the Vine) and His children (the branches) is four-fold (cf. Isaiah 5:1-7):
Abba Avinu desires #1. We stay (amad) obedient to hear (shama, shema) His words (d’varim) spoken through M’shicho (His Messiah).
Abba Avinu desires #2. We love one another (ahavah) by being Indwelt by His Spirit and abiding (shakan) in His Spirit.
Abba Avinu desires #3. We testify to the world of His Justice (mishpat).
Abba Avinu desires #4. We be guided by the help, comfort, advocacy, witness and righteous works (tzedakah) of the Spirit of Truth (Ruach Ha-Emet).
There are three stages of fruit-bearing referred to by the Messiah in his teaching on the life of the Vinedresser, Grapevine & the branches. These three developmental stages are discussed in Messiah’s nimshal and midrashim that convey the spiritual meanings of the six words: amad (stand); shakan (abide, remain); shama (shema, obedience); ahavah (love); mishpat (justice); and tzedakah (righteousness).
The three growth stages that issue from our standing and abiding in the (1) obedience, (2) justice and righteousness, and (3) love of the Messiah are:
Stage #1: Some fruit (child);
Stage #2: More fruit (young adult);
Stage #3: Produce fruit in abundance (mature adult).
When the fruit (פְּרִי) is produced (עָשָׂה) to abundance (רֹב) and is Divinely processed—harvested, destemmed, crushed and turned into wine—the result is an exquisite uniform (echad) steady-state of peaceful harmony (shalom) followed by an indescribable joyfulness (simcha) and blessedness (ashrei) that occurs when one is made to abide forever in the eternal-life of the Spirit!