Messiah in Yom HaBikkurim Chapter 76

Miracle #5. Healing Shimon’s mother-in-law.

  1. The Fifth Miracle of Messiah
  2. Opening-up questions and clues
  3. Shimon’s mother-in-law was healed at the Village of Kefar Nachum
  4. The miracle occurred at the end of Shabbat, the day we taste of Olam Haba
  5. The Seven Sabbath day miracles of the Messiah
  6. Caring more about others and less about ourselves – 4 observations
  7. Messiah is the Shofar of God
  8. Messiah’s hands are endowed with the unlimited power of the Hand of God
  9. Two ancient Hebrew letters signify the open and closed work of the Hand of God
  10. The Village of Comfort and Consolation bears witness to the Presence of the Spirit
  11. The *Living Torah
  12. Tselem Elohim, the firstborn of all creation
  13. Three aspects to the Healing of Shimon’s mother-in-law
  14. Spiritual Immunology 101
  15. Seven steps to being restored to perfect Health & Wellness
  16. The mitzvah of Hachnasat Orchim (Hospitality)
  17. Chronology of events in ministries of Yochanan ben Zekaryah and the Messiah

The Fifth Miracle of Messiah:

Mattai 8:14-15

{Classical & Mishnaic Hebrew}

וַיָּבֹא יֵשׁוּעַ בֵּיתָה פֶטְרוֹס וַיַּרְא אֶת־חֲמוֹתוֹ נֹפֶלֶת לְמִשְׁכָּב וְחוֹלַת קַדָּחַת׃ וַיִּגַּע בְּיָדָהּ וַתִּרֶף מִמֶּנָּה הַקַּדָּחַת וְתָּקָם וַתְּשָׁרֲתֵם׃

{Modern Hebrew}

כְּשֶׁנִּכְנַס יֵשׁוּעַ לְבֵיתוֹ שֶׁל כֵּיפָא רָאָה אֶת חֲמוֹתוֹ שׁוֹכֶבֶת וְהִיא סוֹבֶלֶת מֵחֹם. הוּא נָגַע בְּיָדָהּ וְהַחֹם סָר מִמֶּנָּה. אָז קָמָה וְשֵׁרְתָה אוֹתָם.פ

כשנכנס ישוע לביתו של כיפא ראה את חמותו שוכבת והיא סובלת מחם. הוא נגע בידה והחם סר ממנה. אז קמה ושרתה אותם.פ

Yeshua entered the home (Kefar Nachum) of Petros (כיפא-Kifa, פטרוס-Petros) and saw his mother-in-law bedridden and sick with a fever. He touched her hand, and the fever faded, and she got up and served them.

{Classical Greek}

Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν Πέτρου εἶδεν τὴν πενθερὰν αὐτοῦ βεβλημένην καὶ πυρέσσουσαν: καὶ ἥψατο τῆς χειρὸς αὐτῆς, καὶ ἀφῆκεν αὐτὴν ὁ πυρετός: καὶ ἠγέρθη καὶ διηκόνει αὐτῷ.

And when Jesus came to Peter’s house, he saw his mother-in-law sick and feverish: and he touched her hand, and the fever left her: and she got up and served him.

Markos 1:29-31

וַיְהִי אַחֲרֵי צֵאתָם מִבֵּית הַכְּנֵסֶת וַיָּבֹאוּ בֵּיתָה שִׁמְעוֹן וְאַנְדְּרַי עִם יַעֲקֹב וְיוֹחָנָן׃ וְחוֹתֶנֶת שִׁמְעוֹן שָׁכְבָה אֲחוּזַת הַקַּדָּחַת וַיְמַהֲרוּ וַיְדַבְּרוּ אֵלָיו עָלֶיהָ׃ וַיִּגַּשׁ וַיֹּאחֶז בְּיָדָהּ וַיְקִימֶהָ וַתִּרֶף מִמֶּנָּה הַקַּדַּחַת פִּתְאֹם וַתְּשָׁרֶת אוֹתָם׃

הֵם יָצְאוּ מִבֵּית הַכְּנֶסֶת וְנִכְנְסוּ מִיָּד לְבֵיתָם שֶׁל שִׁמְעוֹן וְאַנְדְּרֵי. גַּם יַעֲקֹב וְיוֹחָנָן בָּאוּ אִתָּם. הוֹאִיל וַחֲמוֹתוֹ שֶׁל שִׁמְעוֹן שָׁכְבָה קוֹדַחַת מֵחֹם דִּבְּרוּ אֵלָיו בְּנוֹגֵעַ אֵלֶיהָ. הוּא נִגַּשׁ, הֶחֱזִיק בְּיָדָהּ וְהֵקִים אוֹתָהּ. הַחֹם סָר מִמֶּנָּה וְהִיא שֵׁרְתָה אוֹתָם.פ

הם יצאו מבית הכנסת ונכנסו מיד לביתם של שמעון ואנדרי. גם יעקב ויוחנן באו אתם. הואיל וחמותו של שמעון שכבה קודחת מחם דברו אליו בנוגע אליה. הוא נגש, החזיק בידה והקים אותה. החם סר ממנה והיא שרתה אותם.פ

After they went out from the synagogue (at Kefar Nachum), they came to the house of Shim’on and Andrai with Ya’akov and Yochanan. The mother-in-law of Shim’on was lying down gripped by a fever, and they quickly spoke to him about her. He approached and grasped her hand, and raised her up, and she served them.

Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθον εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάννου. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός: καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς.

And immediately leaving the synagogue they came to the house of Simon and Andrew with James and John. But Simon’s mother-in-law was in a fever, and they told him about her right away. And when he came, he lifted her up by the hand: and the fever left her, and she attended to them.

Lukas 4:38-39

וַיָּקָם מִבֵּית הַכְּנֵסֶת וַיָּבֹא בֵּיתָה שִׁמְעוֹן וְחֹתֶנֶת שִׁמְעוֹן אֲחָזַתָּה קַדַּחַת רָעָה וַיִּפְגְּעוּ בוֹ בַּעֲדָהּ׃ וַיִּתְיַצֵּב עָלֶיהָ וַיִּגְעַר בַּקַּדַּחַת וַתִּרֶף מִמֶּנָּה וַתָּקָם מְהֵרָה וַתְּשָׁרֵת אֹתָם׃

אחרי צאתו מבית הכנסת נכנס לביתו של שמעון. חותנת שמעון סבלה מחם גבוה והם בקשו ממנו למענה. הוא נעמד לידה, גער בחם והחם הרפה ממנה. מיד קמה ושרתה אותם.פ

He arose from the synagogue (at Kefar Nachum) and went to the home of Shim’on. Shim’on’s mother-in-law was in the grip of a severe fever, and they pleaded with him on her behalf. He stood beside her and reprimanded the fever, and it faded from her. Then she immediately got up and served them.

Ἀναστὰς δὲ ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς. καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν: παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς.

Then he arose and left the synagogue and went into Simon’s house. Now Simon’s mother-in-law was suffering in the grip of a burning fever, and they asked him to help her. Standing over her, he rebuked the fever, and it left her; and immediately she got up and began serving them.

Opening-up questions and clues:

The following opening-up questions and clues are provided as an introduction to this study on the 5th Miracle of Messiah:

1.  Look at the symbolism of the above miracle narrative: At what location does the miracle occur? What does the name of the village mean?

2.  Who does the Village of Compassion, Comfort and Consolation bear witness to? What day is it?

3.  Whose house does the miracle occur at? What did the Jewish talmidim (disciples, students) do right away to ensure that the mother-in-law of Shimon (Peter) was healed?

4.  What does the word immediately (swiftly, instantly) symbolize in the scriptures: specifically as it relates to the military signals (orders) of the Shofar in the Tanakh? Who does the Messiah say is the One who is directing him and all who follow him?

5.  Why did the Messiah touch the hand of Shimon’s mother-in-law with his hand?

6.  What does the hand symbolize in the Jewish scriptures?

7.  What two letters in the twenty-two letter Hebrew alphabet signify the work of the hand and what is the fundamental difference in the meanings of these two ancient Hebrew pictographs?

8.  What kind of authority would one have to reprimand a severe fever and its underlying illness and instantly both the illness and the fever would obey?

9.  What did the woman do immediately after the fever left her?

Shimon’s mother-in-law was healed at the Village of Kefar Nachum:

The four fishermen Shim’on (Heard), Andrew (Adam, Man, Humankind), Ya’akov (Preserve, Protect, Supplant), and Yochanan (Grace of Adonai), now disciples of the Messiah, accompany their teacher to Kefar Nachum (כפר נחום). This location of the Village of Compassion, Comfort, and Consolation later will become the Messiah’s headquarters. The village is located on the northwestern shore of the Sea of Kinneret; which is better known as the Sea of Galilee.

Ten of the first twenty recorded miracles of Messiah occur in Kefar Nachum, the “Village of Comfort and Consolation.”

Today’s miracle of the Healing of Shimon’s mother-in-law is the third miracle of twelve recorded miracle events (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12) that occur in Kefar Nachum and it is the fifth miracle of the Seven Signs and Fifty Miracles of Messiah.

In the testimony of the first *three Jewish Gospels (1, 2, 3) it is reported that the beginning of the ministry of Yeshua the Messiah of God was mainly spent healing and teaching in the region of Galilee (גָּלִיל-from גָּלַל) and that the latter part of his ministry was mainly spent in the region of Judah. However, it is important to point out that in the testimony of the *fourth Jewish Gospel (4) it is reported that before our Rabbi Yeshua began his rabbinic outreach (קירוב) in Galilee he enlisted disciples and taught in the region of Judah for about a year; at end of article see  Jewish Calendars (Adar 3786-Nisan 3789; and Nisan 3789-Nisan 3790).

*Did you know that the four Jewish Gospels were first prophetically envisioned in the revelation of the Four Faces of Ezekiel? The vision of the Four Faces of Ezekiel is part of the overall testimony of the Messiah that is witnessed to throughout all of the Proceedings of the Heavenly Court. This means that the testimony of the 4 Jewish Gospels is an actual excerpt from the actual Proceedings of the Heavenly Court. Therefore, how we respond to this Jewish testimony of Messiah whether affirmatively or negatively, will determine whether or not our names are included in the Lamb’s Book of Life—Sefer HaChaimm (ספר החיים). For further background study of Ezekiel’s vision of the testimony of the 4 Faces of the Messiah carefully read Ezekiel 1 and 10 (cf. Lion, Ox/Cherub, Man, Eagle).

The miracle occurred at the end of Shabbat, the day we taste of Olam Haba:

The healing of the mother-in-law of Shimon occurred at the end of Shabbat at the Rest of the Seventh day. Shabbat oocurs on the seventh day and it is accorded the status of being the most revered and joyful holy day of the Jewish calendar.

In the Tanakh and the Jewish daily prayer book (siddur) Shabbat is described as having three purposes: first, to commemorate God’s creation of the universe, on the seventh day of which He rested, ceased from his work; second, to commemorate our redemption from slavery in ancient Egypt; and third, as a taste of Olam Haba, the Messianic Age. .

The Seven Sabbath day miracles of the Messiah:

It is important to note that in the four gospels of Matteo, Markos, Lukas, and Yochanan the Messiah performs seven miracles on the day of Shabbat. In the 50 miracles of Messiah the 7 miracles of Shabbat are:

Sabbath Day Miracle #1Healing demon-possessed man.
Sabbath Day Miracle #2Healing Shimon’s mother-in-law.
Sabbath Day Miracle #3Healing withered hand of man.
Sabbath Day Miracle #4Healed man crippled for 38 years.
Sabbath Day Miracle #5Healing a man born blind.
Sabbath Day Miracle #6Healed woman of 18 year illness.
Sabbath Day Miracle #7Healing a man with edema.

The Messiah performed seven miracles on the day of Shabbat.

 Shabbat, the Seventh day is the day that we enter into the Rest of God. The number Seven denotes perfection, completeness, and wholeness. Since the house of the mother-in-law is the house of Shimon and his personal given name means one who has Heard, this particular miracle speaks of the perfection of our Hearing; and since this house is where the brother of Shimon dwells, Andrew (Hebrew: Adam), and his personal name means Humankind/Man, this miracle speaks of the perfection of Man; and since this house is where the Messiah has come to dwell, this miracle speaks of the Perfect Man; and since the given name of the Messiah is Yeshua and this name means one who is the Salvation of Adonai, then in summation this miracle bears witness to the truth that Yeshua is: the Salvation of Adonai; the Messiah of God; the Perfect Human; the one who always Hears, Understands, and Obeys God; the one who heals us; and the one who strengthens us so that we might one day fully experience the Joy of entering into the Messianic Age.

Caring more about others and less about ourselves – 4 observations:

Observation #1.  Just prior to the mashal of the “Lowliest seat at the Feast,” Messiah had conveyed to the Torah experts and separated ones (Prushim) that they were wrong to criticize his healing persons on the Sabbath. So the Master asked the religious leaders:

“?המתר לרפא בשבת או לא”

“Is it permissable to heal on Shabbat, or not?”

The answer should have been “yes.” Yes it is a proper observance of the Shabbat (shomer shabbat) to heal on the Sabbath. Instead our Jewish religious elite just chose to criticize healing on the Sabbath or just remain silent and indifferent to the issue. So in response to this criticism and silence (indifference) the Master asked a follow-up question:

מי מכם, שחמורו או שורו יפל לתוך באר, לא ימהר להעלותו ביום השבת? פ

“Which one of you, if his donkey or ox fell into a well, would not quickly lift it out on Shabbat?”

Now the experts in Torah could make no reply to this question. This tells us that the Master was attempting to bring to light the religious leaders lack of care and concern for the value of others.

Observation #2.  The Master believed that God (the LORD of the Sabbath) placed such an incredible value on His Image (Tselem Elohim) that the sacred value of a person’s life exceeded the sacred value of the Sabbath itself. Therefore, Messiah said:

השבת נעשתה למען האדם ולא האדם למען השבת. פ

“Shabbat was made for the sake of the human race (Adam), and not the human race (Adam) for the sake of Shabbat.”

The religious leaders desperately needed to understand the incredible value that the Holy One places on every human life. Tragically, these religious rulers were unwilling to hear, understand, and obey the Messiah who is the Voice of God (Kol Adonai). Nevertheless, the Master afforded them full opportunity to change and taught them truth anyway.

Observation #3.  Messiah continued to instruct the leaders by using a mashal (parable) to illustrate to them that if they were to come into compliance with God’s will they not only needed to care more about others but they needed to care less about themselves.

Observation #4.  In the mashal of the “Lowliest seat at the Feast,” the Master taught the Kingdom of God principle that:

פכָּכָה יִהְיוּ הָאַחֲרוֹנִים רִאשׁוֹנִים וְהָרִאשׁוֹנִים אַחֲרוֹנִים.פ

“So the last shall be first and the first last.”

Messiah is the Shofar of God:

The term “immediately” is a reference to the mighty works of the Holy Spirit that issue out of the Messiah, the Shofar of God.

Messiah is the Shofar of God (שופר אלוהים). When the power of God is sounded forth through His Servant M’shico (His Messiah) the unclean spirits are swiftly (מַהֵר) driven out by the word of his mouth; and at the touch of the Hand of Messiah instantly (מִיָד) the sick are healed. It is the Breath of the Spirit of Messiah that heals us. It is not our Jewish brother the man Yeshua who heals us. It is the Spirit of the Father whose Divinity dwells bodily in the Messiah that heals us. As Rabbi Yeshua son of (King) David has taught us:

אמן אמן אני אומר לכם, הבן איננו יכול לעשות דבר מלבו זולתי מה שהוא רואה את האב עושה. כל מה שעושה האב-זאת גם הבן עושה כמוהו. כי לא מעצמי דברתי, אלא האב אשר שלחני הוא צוני מה שאמר ומה שאדבר. ואני יודע שמצותו חיי עולם. לכן את אשר אני מדבר, כפי שאמר לי האב כך אני מדבר.מי שדוחה אותי ואינו מקבל את דברי, יש השופט אותו. הדבר אשר דברתי הוא ישפט אותו ביום האחרון. פ

Amen, Amen, I say to you, the son [Rabbeinu Yeshua] can not do anything from his Spirit other than what he sees the Father do. Whatever the Father does, the son does the same. For I have not spoken of myself, but the Father who sent me is righteous, what He said is what I speak. And I know that His life is eternal. That is what I am talking about, as the Father told me, so I speak. Whoever rejects me and does not accept my words, has the same Judge (השופט-Ha-Shofet). What I have said will judge him on the last day.

Messiah’s hands are endowed with the unlimited power of the Hand of God:

Messiah touched her hand with his Hand, and the fever faded from her.

The Hebrew word for Galilee is Galil (גָּלִיל-from גָּלַל). This place name describes the “circuit” of villages in northern Israel that are located west of the Jordan. In the book of Joshua this land was allotted to Zebulun, Asher and Naphtali. Galil literally means to make a circle: For this reason galil is translated as gold rings in Song of Songs (5:14, lit. “His Hands are as gold rings”-יָדָיו גְּלִילֵי זָהָב):

יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִֽים׃

His hands (yadin-יָדָיו) are rings (גְּלִילֵי) of gold (זָהָ֔ב)
Set with beryl (מְמֻלָּאִים בַּתַּרְשִׁישׁ).
His body is carved ivory (מֵעָיו עֶשֶׁת שֵׁן)
Inlaid with sapphires (מְעֻלֶּפֶת סַפִּירִֽים).

His hands are as rings of gold.

This passage in Song of Solomon means the Divine Hands (yadin-יָדָיו) of God manifested through the Presence of His Spirit are wrapped about us. We are safe, secure, and above all loved in the omnipresent Divine (plural) Hand (singular) of the Spirit of God. This safe, secure, beloved fullness of the Presence is to us like two omnipresent Wedding Rings. This includes ring one His engaged Presence with us; and ring two His fully married indwelling Presence within us. In the Tanakh metals convey meaning:

In the Tanakh Gold is the metal that symbolizes the presence of Divinity.

Silver refers to redemption. Bronze (or copper) represents judgment. The gold rings/ring in Song of Solomon refers to the strong, secure bond–steadfast love, chesed–that exists between God and His people. The Salvation of God is Divinely established (Jachin, Yakin-יָכִין) by the strength (Boaz-בֹּעַז) of God’s Hand (singular-plural) and in no way is a work of man. The Hand of God is the work of His own omnipresent, omniscient, omnipotent, supremely sovereign Spirit, the Spirit of the Holy One (Holy Spirit):

:לֹא בְחַיִל וְלֹא בְכֹחַ כִּי אִם־בְּרוּחִי אָמַר ה’ צְבָאֹֽות

Not by might, not by power, but My Spirit says the GOD of Hosts.

This means that the kingdom of God and the Temple thereof in heaven and on earth is not to be built by human will or effort but solely by the Divine will and strength of God. The pillars of the Temple (Yakin and Boaz) together translate into the meaning:

By God’s Strength it will be established.

Two ancient Hebrew letters signify the open and closed work of the Hand of God:


In some depictions of LaChot HaBrit, the Tablets of the Law (לוחות הברית), Aseret HaDibrot, the Ten Commandments (עשרת הדברות-the Ten Sayings), the letter Yud is used to signify the Tenth commandment (cf. Exodus 20:17). In Psalm 10:12 we read:

קומה ה’ אל נשא ידך אל־תשכח [עניים כ] (ענוים׃ ק)

“Arise, Al-Mighty One lift up your Hand (ידך-yadecha), do not forget the afflicted” [poor] [humble].

Letter #10 – Yud ().  In the ancient twenty-two letter Hebrew alphabet that Moses wrote the Torah in the tenth letter “Yud” is configured in the shape of an extended arm and back of the hand (יד-Yad). This tenth letter indicates a work or deed that is completed (closed). In Hebrew Yud is used for the number Ten. In the Hebrew Scriptures the number Ten is a symbol of sanctification (holiness); that is someone or something that is set apart, separated by and for God.


The pictograph of the open hand (כ) reminds us that we were made by God in His likeness and that in everything (כל-Kol) we exist for His glory. In Isaiah 43:7 we read:

כל הנקרא בשמי ולכבודי בראתיו יצרתיו אף־עשיתיו׃

“Even everyone (כל-all) who are called by My Name; whom I have created for My glory. Whom I have formed; yes, whom I have made.”

Letter #11 – Kaf (כ). Also, in ancient Hebrew the eleventh letter “Kaf” is depicted in the shape of a hand (יד-Yad) that is open. The Kaf pictograph is faced out presenting both the palm and all five fingers. This eleventh letter is symbolic of a work that is begun but is not yet completed or an ongoing process that may continue on indefinitely. Kaf is used for the number Eleven. In the Hebrew Scriptures the number Eleven is a symbol of glorification (perfection); that is a process where we are being restored to the likeness of Avinu Shebashamayim, our heavenly Father. Added to the front (prefix) of a Hebrew word Kaf (כ) means “like” or “according to.”

The Village of Comfort and Consolation bears witness to the Presence of the Spirit:

אם תבקשו ממני דבר בשמי, אני אעשה. אם אתם אוהבים אותי, הרי שתשמרו את מצוותי. ואני אבקש מהאב ויתן לכם מנחם אחר שיהיה עמכם לעולם: את רוח האמת אשר העולם אינו יכול לקבל משום שאינו רואה אותה, אף אינו מכיר אותה.פ

If you ask me for anything in my name, I will do it. If you love me, you will keep my commandments. And I will seek from the Father, and will give you Menachem, the Comforter (מנחם), which will be with you forever. Ruach Ha-Emet, the Spirit of Truth (רוח האמת) who the world can’t accept because it does not see Him nor does it even know Him.

It is impossible for us to receive the Comfort and Consolation of God our Father without the help of the Helper (הַמְנַחֵם), His Spirit of Truth.

The Helper, the Comforter (הַמְנַחֵם) helps us to do the will of Avinu HaRachamim our Father of Mercies. The visible representative of God, Rabbeinu Yeshua and the invisible Presence of God the Holy Spirit together are a perfect unity. The son of God and the *Spirit successfully lead and guide us through the challenges of this mortal life and the immortal life to come.

The Spirit is our Living Torah.

The Spirit is our *Living Torah. He is the One who shall help us to one day fulfill all of the requirements of the wellness and wholeness of God’s life that is referenced in the Shema and Kingdom Unity Prayers (1, 2, 3, 4).

The *Living Torah:

Do you know the difference between the written Torah and the engraved Living Torah?

The Great Torah of the Spirit is also called the Livng Torah. Unlike the imprinted Torah that was imprinted “upon parchment,” a mirror reflection of God written down by Moses—-the royal “engravings” of the Ten Commandments were inscribed by the actual Hand of God. These royal engravings that were inscribed by the Hand of God, literally by the Finger of God (בְּאֶצְבַּ֥ע אֱלֹהִֽים) completely penetrated throughout all of the two tablets of the Ten Commandments.

This penetration of the actual Presence of God—all the way through His two tablets—represents the penetration of the Spirit of the Holy One “upon, in and through” all of our physical and spiritual being. This penetration throughout all of our being is exactly like that event whereby the all-consuming fiery Hand of God completely penetrated the two tablets of the Ten Commandments. The letters of the Ten Commandments were burned completely all the way through the tablets—upon, in, and through. For this reason:

The letters (pictographs) of the Ten Commandments became completely invisible; just as the LORD our God is invisible!

Tselem Elohim, the firstborn of all creation:

The invisibility of the Ten Commandments was made visible! How was the invisible Presence of God made visible? The invisibility of the Ten Commandments was made visible by the physical form, stone background that remained as a visible contrast to the actual letters from God’s Hand that remained after He had burned His invisible Presence all the way through the two stone tablets.

The stone tablets of the Ten Commandments retained a duality of physical form and Spiritual nature.

The dual form and nature of the Ten Commandments included both a visible physical form, the visible stone background that made the invisible letters visible and a Spiritual nature that included the actual invisible-indwelling Presence of the Spirit of the Holy One that indwelt the two tablets. This means that present in the Ten Commandments there was both the invisible Presence of the invisible God and a visible image of His Presence that was revealed in the surrounding stone background. Therefore we read regarding the Messiah (1, 2):

.הוא צלם של האלוהים הבלתי נראה, בכור כל בריאה

He is Tselem Elohim, the (visible) image of the invisible God, the firstborn of all creation.

Three aspects to the healing of Shimon’s mother-in law:

There were three miraculous aspects to Rabbeinu Yeshua’s healing of Shimon’s mother-in-law. First, all of the disease that was causing the fever was instantly removed. It is important to point out that the fever was not the underlying problem—-the disease was the problem. A high fever or a high temperature is not by itself an illness. It is a symptom of an underlying condition, an infection. The fever in the mother of the wife of Shimon was her natural bodily defense against the infection. Second,

The body of the mother-in-law was instantly reset back to its proper temperature.

Third, the strength of the mother-in-law was instantly restored; no physical recovery time was required.

Spiritual Immunology 101:

Our Father in heaven keeps us from being attacked and overcome by the infectious presence of evil (i.e temptation). He protects us and gives us the power of His resistance (immunity) to evil. With the help of the Indwelling Presence of the Spirit of the Holy One we are able to internally overcome evil with His abiding goodness, righteousness, and truth.

God protects us and gives us the power of His resistance (His immunity) to evil.

This is the immunological initiative of deliverance from evil. By the gracious help of the Presence of God we are protected and preserved for now until the day that all evil is forever removed from our midst. This final immunological outcome of our being permanently delivered from evil leads us to ask three questions:

Question #1.  What is the process God is using to lead us away from temptation into a safe and secure state of sinless perfection?
Question #2.  What is the process that will deliver all the people of Israel and the believing Gentiles of the world from sin unto righteousness?
Question #3  How will we one day Jew and Gentile finally live together in the Spirit of unity in the bond of shalom (peace ); in the manner of joy, innocence and happiness that God our Father has always intended for humankind?

Seven steps to being restored to perfect Health & Wellness:

Look to the Shema prayer of Moses and the Kingdom prayer of the Messiah and you will see that there are seven steps to our being completely restored to the perfect health and wellness that our heavenly Father originally intended for us.

First, from the Shema unity prayer we pray:

שמע ישראל ה’ אלהינו ה’ אחד׃

Shema (שְׁמַע-hear, understand obey)
Yisra’el (יִשְׂרָאֵל-Rule of God),
Adonai (ה’-the LORD)
Eloheinu (אֱלֹהֵינוּ-our God)
Adonai (ה’-the LORD)
Echad (אֶחָֽד-One, Unity).

Second, from the Kingdom prayer of Messiah we pray:

אבינו שבשמים, יתקדש שמך, תבוא מלכותך, יעשה רצונך כבשמים כן בארץ. את לחם חקנו תן לנו היום, וסלח לנו על חטאינו וסלח לנו על חטאינו כפי שסולחים גם אנחנו לחוטאים לנו. ואל תביאנו לידי נסיון, כי אם חלצנו מן הרע. כי לך הממלכה והגבורה והתפארת לעולמי עולמים. אמן. פ

“Avinu Shebashamayim, (אבינו שבשמים)
Your name be sanctified, (יתקדש שמך)
Your kingdom come, (תבוא מלכותך)
Your will be done (יעשה רצונך)
On earth as it is in heaven. (כבשמים כן בארץ)
Give us the bread of this day (את לחם חקנו תן לנו היום)
And forgive us our sins (וסלח לנו על חטאינו)
As we ourselves forgive the sins of others. (כפי שסולחים גם אנחנו לחוטאים לנו)
And do not bring us into temptation (ואל תביאנו לידי נסיון)
But deliver us from what is evil. (כי אם חלצנו מן הרע)
For Yours is the kingdom (כי לך הממלכה)
And the power (והגבורה)
And the glory (והתפארת)
Forever and ever. Amen.” (לעולמי עולמים אמן)

The fulfillment of both prayers Shema and Kingdom is a numerical process of seven ones and four all(s). It is our honor to hear the call of the Spirit to be reconciled with God the Father of [us] all, who is over all, and through all, and in all. With all humility and gentleness, with patience showing tolerance for one another in love (אַהֲבָה), being diligent to preserve the unity of the Spirit (אַחְדוּת הָרוּחַ) in the bond of shalom (שָׁלוֹם) there is:

הנה: גוף אחד ורוח אחת, כשם שגם אתם נקראתם אל תקות יעודכם האחת; אדון אחד, אמונה אחת, טבילה אחת, אל ואב אחד לכל, הוא אשר מעל כל, פועל בכל, ובתוך הכל.פ

[THEREFORE] There is (הִנֵּה) [7 ones (אחד/אחת) and *4 all-everything (כל/הכל)]:

(1)   One body (גּוּף אֶחָד)
(2)   One Spirit (וְרוּחַ אַחַת), just as also you were called in (כְּשֵׁם שֶׁגַּם אַתֶּם נִקְרֵאתֶם אֶל)
(3)   One hope of your calling; (תִּקְוַת יִעוּדְכֶם הָאַחַת)
(4)   One Lord (אָדוֹן אֶחָד),
(5)   One faith (אֱמוּנָה אַחַת),
(6)   One immersion (טְבִילָה אַחַת),
(7)   One God and Father of all (וְאָב אֶחָד לַכֹּל)
(8)   Who is over all (הוּא אֲשֶׁר מֵעַל כֹּל),
(9)   Works in all (פּוֹעֵל בַּכֹּל),
(10) Who is within all (וּבְתוֹךְ הַכֹּל).

*The number four means universal; indicating all four points of the compass (N-S-E-W). Therefore we were made by God in His likeness so that in everything (הכל-HaKol) we exist for His glory.

Three conditions of restoration and health:

If we are to be fully restored to the physical and spiritual health and wellness that God originally intended we must be remade into the likeness of His sinless one, the Messiah. This full and complete restoration to our becoming what God intended requires that we accept two immunological therapies; then we will become free of the infectious disease of sin and evil and return to the state of eternal wellness. Both therapies must be accepted or we will not receive forgiveness for our sins and we will permanently lose God’s original gift to us of His eternal life. The process of the two therapies can be summarized in three words. The three words (conditions) are:

Forgiveness#1 Reconciliation#2  Shalom#3.

Immunological Therapy #1.  In Forgiveness from your heart (בְּכָל לְבַבְכֶם) we agree with God to excuse, forgive (סְלַח) all who trespass against us. This does not let the offending person off the hook for breaking one of the Holy One’s commandments. However, the act of forgiving all others lets us put into full effect for ourselves the new agreement (1, 2, 3, 4) with God that:

Step #1. If, in our hearts we agree to forgive, reconcile, and live in shalom, shelamim as a peace offering ((שלמים) with all others:
Step #2. Then, God will completely forgive, reconcile and live in shalom, shalem (שלם) with us.

This leaves the matter of vengeance and judgment completely (1, 2, 3) in the hands of Adonai Eloheinu.

Immunological Therapy #2.  Unlike forgiveness which is entirely a forensic activity and only requires our consent and the exercise of our wills reconciliation requires that we do far more than just agree to accept His (God’s) covenant of forgiveness. For reconciliation to be put into full effect a complete change is required of us in every dimension of our lives.

Only through the redemptive help of the Messiah and the developmental assistance of the Holy Spirit will we ever achieve full reconciliation and unity (echad) with our Father and our God and each other – אַחְדוּת הָרוּחַ בְּקֶשֶׁר שֶׁל שָׁלוֹם – Unity of the Spirit in the bond of God’s shalem.

The fact is that we will not all be perfectly reconciled with God our Father and each other until we accept the forgiveness of the Heart that Never Fails. For only through our receiving the gift of the Unfailing Heart of the Holy Spirit will we be made perfected on the day of our resurrection; the family that our Righteous Father deserves.

Therefore, we know that on the day of our resurrection (and translation) we will all be miraculously changed in the twinkling of an eye. After that time and the time of the new creation when all things are restored, made new there never will be sin occurring in the family of the Holy One. Even the taint of remembering that sin and evil ever existed at all will be no more. It will be erased.

Final Condition of Restored Health #3.  Blessed Shalom (שָׁלוֹם). After our humble mortal bodies have become perfected, made immortal and our unrighteous dispositions made perfectly righteous, then will we live in perfect shalom (Shalem). On the day of our resurrection our heavenly Father will finally get four things that He wants and deserves:

Shalom #1.  A new sinless, perfect family made out of the sacrificed ashes of the old.
Shalom #2.  A new human race of Adam that will never need another sin sacrifice because no one will ever sin again.
Shalom #3.  A new heaven and earth where even the taint of the remembrance of evil is completely removed (erased).
Shalom #4.  A new dwelling of righteousness (1, 2, 3, 4, 5) where there will be no death, sorrow, or pain.

The mitzvah of Hachnasat Orchim (Hospitality):

The central issue of the miracle of healing Shimon’s mother-in-law is the law of hospitality. Hospitality in Hebrew is “hachnasat orchim” (הכנסת אורחים). Hospitality is one of God our Father’s core principles for creating the kind of caring, compassionate and loving community ( 1, 2, 3) He desires His children to be members of. He wants all to live in peace as an international community of His Shalem (שָׁלֵ֜ם עִ֣יר). Five examples of hospitality in the Jewish scriptures are:

Example #1.  Hospitality is what allowed the angels to enter the tent of Abraham to inform Sarah of the promise that she would bear a son in spite of her and Abraham’s advanced years; age 90 and 100 respectively.

Example #2.  The prophet Ezekiel tells us that the sin of being inhospitable, maltreatment of the poor and strangers, is what doomed Sodom to destruction.

Example #3.  The righteous response of Lot (1, 2, 3) in his protection of the two strangers, angels (מַלְאָכִים) disguised as strangers, when he begged his wicked neighbors to behave respectfully toward these traveling guests of the city  of Sodom. Lot’s respect of the mitzvah of hospitality is what saved him and his daughters from the destruction of Sodom.

Example #4.  The act of generous hospitality to the prophet Elisha by the woman of Shunem (שׁוּנֵ֗ם) blessed her to bear a child after years of barrenness and it was this child—-who was born out of the blessedness of practicing hospitality (ברוך אתה מציית למצוות הכנסת אורחים)—-who was later raised from the dead (1, 2, 3, 4, 5, 6, 7).

Example #5.  The prophet Isaiah, Yeshayahu, “Salvation of Adonai” in the haftorah which is read on the morning of Yom Kippur speaks of bringing the downtrodden and homeless “poor” into one’s home as guests.

Throughout the teaching of God given through our Rabbi Yeshua, He blesses the sharing of food and drink with others for it brings us closer to both those who are close and as well those who are far distant. We are not speaking about physical distance, those who may be from a distant location but rather about those who are physically near us—yet, they are emotionally and spiritually distant from us. Therefore, we must realize that the central aspiration of the practice of hospitality is not just mere subsistence, our physical survival and nourishment, rather the ultimate aim of hospitality is the achievement of a perfect relational and spiritual oneness. In this way our hospitality here on earth is a dress rehearsal for the perfect oneness that we shall one day experience with our heavenly Father.This means:

Hospitality is a spiritual discipline.

Hachnasat Orchim (הכנסת אורחים) reawakens the Divine order in the world. In the kingdom of heaven on earth one is expected to love one’s neighbor equal to one’s love of God. This is so because we are all made in the sacred image of God (Tselem Elohim). As such, what we do to the least of these we do to God. How can we say we love the Holy One who we cannot see, when we do not love or worse yet hate those who He has made in His Image who we can see?

The aim of hospitality is a perfect relational and spiritual oneness.

Therefore, what we do to the least of these we do to God. Hospitality is a peace and friendship offering to God. In this way hospitality is an act of worship of the One who made us all; as such the practice of hospitality humanizes us spiritually. This is what the Twenty-sixth mashal of Messiah teaches us, we must persist in practicing the mitzvah of being hospitable until:

The day of Olam Haba when everyone is expected to be hospitable.

Persistence in right behavior in this generous manner will ultimately lead a pathway to the whole world coming under messianic rule. It is the law of Hachnasat Orchim that will one day make the world a place of Shalom; a place of such great hospitality of all to all that the world will become like the Garden of Eden in its physical, psychological, and spiritual quality. With this future in mind it is important to point out:

Hachnasat Orchim literally means Bringing in the Guests.

The bringing in is an active transitive verb. This means we cause others to come in. Come in where? Through the mitzvah of hospitality we are causing others to come into the Kingdom of God on earth; we are causing others to come into the generous provision of the heavenly Father’s family here on earth; and we are doing our part to persuade our heavenly Father to fulfill His promise to rule the earth as He already rules heaven.

Hospitality is the ultimate universal test of God.

Our prayers on behalf of others must be seen as an extension of this law. If we are just saying words to people and the Holy One without practicing hachnasat orchim then we are just saying empty words. However, if we are telling others about the great truths of God while speaking the truth in the behavior of love (1, 2), then we are being a Divine oracle of God (1, 2, 3). And that is the only manner of obedience to God that He is willing to bless!

Chronology of events in ministries of Yochanan ben Zekaryah and the Messiah:


Jewish Calendar Adar 3786-Nisan 3789 (26-29 CE)








Adar 3786

Yochanan ben Zekaryah begins his ministry.





Elul 1 3787

Mikveh of Messiah witnessed by Yochanan.





Elul 1- Tishri 10

Forty days of testing in the wilderness.





Yochanan introduces Messiah to Israel.



First two disciples are called



Adar 3787 (CE27)

Wedding at Cana, then to Capernaum.



Nisan 1-7

First Cleansing of the Temple.



Nisan 14-21

First Pesach of forty-two month ministry.



Messiah teaches Sanhedrin (Nicodemus).



Preaches throughout Judea.




Leaves Judea for Galilee.






First tour of Galilee.




Moves to Kafer Nachum (Capernaum).




Call of four fishermen.





Day of miracles.




Second tour of Galilee.





At Kafer Nachum leper is healed.





Paralytic is forgiven & healed.





Nisan 3788

Matthew (Levi) called; Second Pesach.





Nisan 18 (CE 28)

Controversy on Shabbat of Yom HaBikkurim





Healing and preaching in Galilee.




Twelve disciples are chosen.




Sermon on the Mount.




Centurion’s servant healed; widow’s son raised




Tishri 1-2

Man lame thirty-eight years is healed.



Tishri 3789

Yochanan is arrested by Herod.


Yochanan’s prison message to the Messiah.




Sinful woman anoints Messiah.



Third tour of Galilee.





Tests disciples and casts out demons.




More miracles; little girl is brought back to life.




Teaching at Synagogue in Nazareth.





Fourth tour of Galilee; Twlelve sent out.





1 Nisan (CE 29)

Yochanan is executed by beheading.





Nisan 3789

Messiah notified of the prophet’s death.



Jewish Calendar Nisan 3789-Nisan 3790 (29-30 CE)









Nisan 1 3789

Yochanan Ben Zekaryah is beheaded.




Nisan 1-8 (CE 29)

5,000 men fed; Messiah walks on the sea.






Debates Prushim; talks to Gentile woman.




Visit Decapolis; miracles; 4,000 men fed.




Warns of leaven of Prushim; blind healed.




Shimon Peter’s confession and rebuke.





Transfiguration; epileptic boy.






Observes Sukkot and Shemini Atzeret.



Activities in Kafer Nachum.





70 sent out; Messiah visits Miryam & Martha.



Kislev 25-Tevet 2

Observance of Chanukkah in Jerusalem.



Tevet-Adar (CE 30)

Lazarus raised from dead; Messiah rests.



Nisan 1-7

Final sojourn to Jerusalem.





Nisan 7

Messiah arrives in Bethany



Nisan 8

Anointed by Mary; spends night at Bethany.





People come to see Messiah and Lazarus,



Entry into Jerusalem






Nisan 9

At Bethany; visits Jerusalem; curses fig tree.




Messiah weeps over city of Jerusalem.



Nisan 10

*Messiah’s Second Cleansing of the Temple.







*Rabbi Yeshua ben David drives out all who are buying and selling in the Temple area that is reserved for use by the Gentiles. He sees the inappropriate merchandising of the Temple sacrifices. He reacts with righteous indignation. He is angry that the heavenly Father’s “House of Prayer for All Peoples” (ביתי בית-תפלה יקרא לכל-העמים) had become a “cave of robbers” (למערת פריצים).


Cleansed Temple, healed the blind and lame.



Messiah teaches in the Temple.





Nisan 11

Spends night in Bethany.




The cursed fig tree is withered.




Question about authority.





Question about paying taxes to Caesar.





Question about the resurrection.





The Great Commandment.





Question about David’s Son.





Messiah denounces elite religious leaders.





Messiah’s lament over Jerusalem.




Impoverished widow’s generous offering.




Jewish leaders plot to kill Messiah just as Gentiles are seeking him out.



Olivet prophecies: Signs of Messiah’s return in the future.






Messiah in Yom HaBikkurim Chapter 77 >>