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 Comfort and Consolation
  4. The miracle occurred on Shabbat; which is the day that we taste of Olam Haba
  5. Messiah is the Shofar of God
  6. Messiah’s hands are endowed with the unlimited power of the Hand of God
  7. Two Ancient Hebrew letters signify the open and closed work of the Hand of God
  8. The Village of Comfort and Consolation bears witness to the Presence of the Spirit
  9. Spiritual Immunology 101
  10. Seven steps to being restored to perfect Health & Wellness
  11. The witness of Hachnasat Orchim (Hospitality)

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 (כֵּיפָא-Kifa, פֶטְרוֹס-Petros) and saw his mother-in-law bedridden and sick with a fever. He (the Messiah) touched her hand, and the fever faded, and she got up and served them.

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 (the Messiah) about her. He approached and grasped her hand, and raised her up.

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 (the Mashiach Yeshua) 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.

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?

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

3.  Whose house does the miracle occur at? What did the Jewish talmidin (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? What two letters in the twenty-two letter Hebrew alphabet signify the work of the hand and what are the fundamental difference in the meanings of these two ancient Hebrew pictographs?

7.  What kind of authority would one have to possess to be able to “reprimand” a severe fever and its underlying illness and instantly both the illness and the fever would obey?

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

Shimon’s mother-in-law was healed at the Village of Comfort and Consolation:

The four fishermen Shim’on (Heard), Andrew (Adam, Man), Ya’akov (Preserve, Protect, Supplant), and Yochanan (Grace of Adonai), now disciples of the Messiah, accompany their teacher to *Kefar Nachum (כפר נחום-Capernaum). This location of the “Village of Comfort and Consolation” later will become the Messiah’s headquarters. The Kefar (כפר-Village) of Nachum (נחום-Comfort, Consolation, and the giving of Rest) 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 the “Village of Comfort and Consolation” (Kefar Nachum).

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 (כפר נחום); and overall it is the fifth miracle of the Seven Signs and Forty-nine 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 Messiah was mainly spent healing and teaching in the region of Galilee (גָּלִיל-from גָּלַל) and that the latter part of Messiah’s ministry was mainly spent in the region of Judah (Praise). However, it is important to point out that in the testimony of the *fourth Jewish Gospel (4) it is reported that before the Messiah even began his ministry in Galilee he ministered in Judah for about a year (Cf. 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 Four Jewish Gospels is an actual excerpt from the real 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) Sefer HaChaimm (ספר החיים-Book of Life).

For further background study of Ezekiel’s vision of the testimony of the Four Faces of the Messiah carefully read Ezekiel 1 and 10 (Cf. Lion, Ox/Cherub, Man, Eagle).

The miracle occurred on Shabbat; which is the day that we taste of Olam Haba:

The healing of the mother-in-law of Shimon occurred at the end of Shabbat (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 Adonai’s creation of the universe, on the seventh day of which He rested from (or ceased) his work; second, to commemorate our (Israel’s) redemption from slavery in ancient Egypt; and third, as a taste of Olam Haba (the Messianic Age). In regard to the final (third) purpose of Shabbat that we “taste” of the Messianic Age we wish to point out that in the four Jewish gospels of the Messiah He performs seven miracles on the day of Shabbat. In our study of the 7 Signs and 49 Miracles of Messiah these Seven miracles 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.

These Seven Miracles speak of the Messianic Age when we shall fully experience the Joyfulness of the Rest of God.

 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 “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 Man; 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.

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 Elohim.

Messiah is the Shofar of Elohim (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, our Messiah who heals us. It is the Spirit of the Father whose Presence Indwells the Messiah that heals us. As the Messiah 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 [the Messiah] 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 Adonai, manifested through the Presence of His Spirit, are wrapped about us. We are safe, secure, and above all loved in the omnipresent (plural) Hand (singular) of the Spirit of Adonai. This safe, secure, beloved fullness of the Presence is to us like two omnipresent Wedding Rings: 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 in Song of Solomon refer to the strong, secure bond (steadfast love) that exists between Adonai and His people. The Salvation of Adonai is Divinely established (Jachin, Yakin-יָכִין) by the strength (Boaz-בֹּעַז) of Adonai’s Hand (singular-plural) and in no way is a work of man. The Hand of Adonai is the work of His own omnipresent, omniscient, omnipotent, supremely sovereign Spirit, the Spirit of Holiness:

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

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

This means that the kingdom of Adonai 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 Adonai. The pillars of the Temple (Yakin and Boaz) together translate into the meaning:

By His (Adonai’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 the Tablets of the Law (לוחות הברית-LaChot HaBrit), the Ten Commandments (עשרת הדברות-Aseret HaDibrot, lit. 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, O Adonai, O El (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) 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 the Comforter (מנחם-Menachem), which will be with you forever. The Spirit of Truth (רוח האמת-Ruach Ha-Emet) 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 (הַמְנַחֵם-literally the “Comforter”) helps us to do the will of our Father of Mercies (Avinu HaRachamim). The Messiah, the visible human representative of God and the Holy Spirit, the invisible Presence of God, together as a perfect unity successfully lead and guide us through the challenges of this life.

The Spirit 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).

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

There were three miraculous aspects to Messiah’s healing of the mother-in-law of Shimon. 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 immediately reset back to its proper temperature.

Third, the strength of the mother-in-law was immediately 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 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. 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 Adonai 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 world from sin unto righteousness?
Question #3  How will we one day finally live with each other in the manner of joy, innocence and happiness that Adonai our Father has always intended?

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, יתקדש שמך, תבוא מלכותך. את לחם חקנו תן לנו יום יום; וסלח לנו על חטאינו, כי גם אנחנו סולחים לכל החוטאים לנו; ואל תביאנו לידי נסיון.פ

Our Father (אָבִינוּ),
Your name be sanctified (יִתְקַדֵּשׁ שִׁמְךָ).
Your kingdom come (תָּבוֹא מַלְכוּתְךָ);
Give us each day our daily bread (אֶת לֶחֶם חֻקֵּנוּ תֵּן לָנוּ יוֹם יוֹם).
And forgive us our sins (וּסְלַח לָנוּ עַל חֲטָאֵינוּ),
For we ourselves also forgive everyone who is indebted to us (כִּי גַּם אֲנַחְנוּ סוֹלְחִים לְכָל הַחוֹטְאִים לָנוּ).
And lead us not into temptation. (וְאַל תְּבִיאֵנוּ לִידֵי נִסָּיוֹן)

The fulfillment of both prayers (Shema and Kingdom) is a numerical process of seven ones. Israel is expected to walk in a manner that is worthy of our high calling. 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):

(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 [permanently dwells forever] within [us] all (וּבְתוֹךְ הַכֹּל).

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 for us, we must be made in the likeness of the sinless one, the Messiah. This full and complete restoration to our becoming what God originally intended requires that we must accept two immunological therapies. Both of these therapies must be received and then we will become free of the infectious disease of sin and evil; then we shall return to the state of eternal wellness that Abba Avinu originally intended for us. In other words: 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 applying the two therapies and a description of the final healthful condition that they bring can be illustrated in three words (conditions) of restoration and health. These three words (conditions) are:

Forgiveness#1 Reconciliation#2  Shalom#3.

Immunological Therapy #1.  In Forgiveness (בְּכָל לְבַבְכֶם-from your heart) we agree with Adonai (the LORD) to forgive (סְלַח-to excuse) 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 Adonai that:

Step #1. If, in our hearts we agree to forgive, reconcile, and live in shalom (שלמים-shelamim) with all others:
Step #2. Then, He (Elohim Avinu) will completely forgive, reconcile and live in shalom (שלם-Shalem) with us.

This leaves the matter of judgment, in so far as we are concerned, 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 Adonai (our Father and our God) and each other – אַחְדוּת הָרוּחַ בְּקֶשֶׁר שֶׁל שָׁלוֹם – Unity of the Spirit in the bond of [His] Shalem.

The fact is that we will not all be perfectly reconciled with Adonai Avinu (our Father) and each other until we accept the forgiveness of the Heart that Never Fails. Through our receiving the gift of the Unfailing Heart of the Spirit the work of holiness affected in us can be made complete (perfected) on the day of our resurrection.

This means: only when all of the children of the Holy One are resurrected and glorified will the Family of Israel become the family that He 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 (Complete Peace). On the day of our resurrection Avinu Shebashamayim 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 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 witness 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 Adonai our Father and our God’s core principles for creating the kind of caring, compassionate and loving community that He desires all of His children be a part of (שָׁלֵ֜ם עִ֣יר-an international community of His Shalem: 1, 2, 3). Five illustrative examples of hospitality in the 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 (1, 2, 3) of Lot, in his protection of the two strangers (מַלְאָכִים-angels in disguise), when he begged his neighbors for respectful conduct toward these ‘traveling guests’ of the City  of Sodom, is what saved righteous Lot 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) allowed 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 Adonai Avinu given through M’shicho (His Messiah) He praises the sharing of food and drink with others for it brings closer to both those who are close and as well, those who are far distant. We are not speaking any longer about physical distance, those who may be from a distant location, but rather about those who although physically near us are psychologically 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 – but 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.

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 Adonai. 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 Adonai. 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?

Therefore, what we do to the least of these we do to Adonai. Hospitality is a friendship offering to Adonai. 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; and it nourishes our own souls. This is what the Twenty-sixth mashal of Messiah teaches us:

We must persist in practicing the mitzvah of being hospitable—-until every person who lives upon the earth becomes 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.

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 heaven 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 us to one day, in the Kingdom Of Adonai, when He shall rule the earth as He already rules heaven.

Hospitality is the ultimate universal test of God.

Our prayers on behalf 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 that possess no meaning. However, if we are telling others about the great truths of the D’var HaShem (the Word of Adonai), while doing the ‘bringing in’ of hospitality, we are being a Divine oracle of the Holy One (1, 2, 3). We are being a Divine oracle to others when we are speaking the truth in the behavior of love. And that is the only manner of persistent prayer that the Holy One is willing to hear and answer!


Messiah in Yom HaBikkurim Chapter 77 >>