Miracle #11. Healing withered hand of man.

1. The Eleventh Miracle of Messiah
2. Opening-up questions and clues
3. What are the hands a symbol of?
4. Engraved Letters and Written Letters
5. Pictographs and Ideograms
6. The Little Torah
7. The Royal Law of the Spirit
8. The Little Torah within is also the Great Torah without!
9. Shalom be upon you! Shalom Aleichem
10. Festival dates, worship forms, and scholarly studies
11. By all means speak the Truth in Love
12. The Master of Shabbat

The Eleventh Miracle of Messiah:

Mattai 12:9-15

{Classical & Mishnaic Hebrew}

וַיַעֲבֹר מִשָׁם אֶל־בֵּית הַכְּנֶסֶת שֶׁלָּהֶם׃ וְהִנֵּה־שָׁם אִישׁ וְיָדוֹ יְבֵשָׁה וַיִּשְׁאָלוּהוּ הֲמֻתָּר לִרְפֹּא בַּשַׁבָּת לְמַעַן יִמְצְאוּ עָלָיו עֲלִילֹת דְּבָרִים׃ וַיּאֹמֶר אֲלֵיהֶם הַיֵּשׁ בָּכֶם אָדָם אֲשֶׁר־לוֹ כֶּבֶשׂ אֶחָד וְנָפַל בְּבוֹר בַּשַׁבָּת וְלֹא־יַחֲזִיק בּוֹ וְיַעֲלֶנּוּ׃ וּמַה־יָּקָר אָדָם מִן־הַכֶּבֶשׂ לָכֵן מֻתָּר לַעֲשׂוֹת טוֹבָה בַּשַׁבָּת׃ וַיּאֹמֶר אֶל־הָאִישׁ פְּשֹׁט אֶת־יָדֶךָ וַיִּפְשֹׁט אֹתָהּ וַתֵּרָפֵא וַתָּשָׁב כְּיָדוֹ הָאַחֶרֶת׃ וַיֵּצְאוּ הַפְּרוּשִׁים וַיִּתְיָעֲצוּ עָלָיו לְאַבְּדוֹ׃ וַיֵּדַע יֵשׁוּעַ וַיָּסַר מִשָׁם וַיֵּלֶךְ אַחֲרָיו הֲמוֹן עַם רָב וַיִּרְפָּאֵם כֻּלָּם׃

{Modern Hebrew}

הוּא הָלַךְ מִשָּׁם וְנִכְנַס לְבֵית הַכְּנֶסֶת. הָיָה שָׁם אִישׁ שֶׁיָּדוֹ יְבֵשָׁה וְהֵם פָּנוּ אֵלָיו בִּשְׁאֵלָה: הַאִם מֻתָּר לְרַפֵּא בְּשַׁבָּת? וְזֹאת כְּדֵי שֶׁיּוּכְלוּ לְהַאֲשִׁים אוֹתוֹ. אָמַר לָהֶם: מִי מִכֶּם הָאִישׁ שֶׁכֶּבֶשׂ אֶחָד לוֹ וְאִם יִפֹּל בְּשַׁבָּת לְתוֹךְ בּוֹר לֹא יַחֲזִיק בּוֹ וְיָרִים אוֹתוֹ? וְכַמָּה חָשׁוּב הָאָדָם יוֹתֵר מִן הַכֶּבֶשׂ! לָכֵן מֻתָּר לַעֲשׂוֹת אֶת הַטּוֹב בְּשַּׁבָּת. אָז אָמַר אֶל הָאִישׁ: הוֹשֵׁט יָדְךָ! הוּא הוֹשִׁיט אֶת יָדוֹ וְאָמְנָם שָׁבָה לְאֵיתָנָהּ וְהָיְתָה בְּרִיאָה כְּמוֹ הַשְּׁנִיָּה. יָצְאוּ הַפְּרוּשִׁים וְטִכְּסוּ עֵצָה לְהַכְחִיד אֶת יֵשׁוּעַ. יֵשׁוּעַ יָדַע אֶת זֹאת וְהִתְרַחֵק מִשָּׁם, אַךְ רַבִּים הָלְכוּ אַחֲרָיו. הוּא רִפֵּא אֶת כֻּלָּם.פ

הוא הלך משם ונכנס לבית הכנסת. היה שם איש שידו יבשה והם פנו אליו בשאלה: האם מתר לרפא בשבת? וזאת כדי שיוכלו להאשים אותו. אמר להם: מי מכם האיש שכבש אחד לו ואם יפל בשבת לתוך בור לא יחזיק בו וירים אותו? וכמה חשוב האדם יותר מן הכבש! לכן מתר לעשות את הטוב בשבת. אז אמר אל האיש: הושט ידך! הוא הושיט את ידו ואמנם שבה לאיתנה והיתה בריאה כמו השניה. יצאו הפרושים וטכסו עצה להכחיד את ישוע. ישוע ידע את זאת והתרחק משם, אך רבים הלכו אחריו. הוא רפא את כלם.פ

He walked on from there and entered the synagogue. There was a man with a withered hand, and so they (the Prushim) could accuse him they turned to him with a question: “Is it permissible to heal on Shabbat?” He (the Messiah) said to them, “Is there a person among you with a sheep, that if it were to fall into a pit on Shabbat, you would not take hold of it and lift it out? How much more precious is a man than a sheep! Therefore, it is permitted to do good on Shabbat. Then he said to the man, “Reach out your hand!” He held out his hand and it was healed and was as healthy as the other hand. Then the Prushim left and deliberated about how to destroy Yeshua (the Salvation of HaShem). Yeshua knew this and departed from there, and a great crowd of people followed him, and he healed them all.

Markos 3:1-6

וַיָּשָׁב וַיָּבוֹא אֶל־בֵּית הַכְּנֵסֶת וְשָׁם־אִישׁ אֲשֶׁר יָדוֹ יְבֵשָׁה׃ וַיֶּאֶרְבוּ לוֹ אִם־יִרְפָּאֵהוּ בַּשַּׁבָּת לְמַעַן יִמְצְאוּ עָלָיו עֲלִילוֹת דְּבָרִים׃ וַיּאֹמֶר אֶל־הָאִישׁ אֲשֵׁר יָבְשָׁה יָדוֹ קוּם עֲמֹד בַּתָּוֶךְ׃ וַיֹּאמֶר אֲלֵיהֶם הֲמֻתָּר בַּשַּׁבָּת לְהֵיטִיב אוֹ לְהָרֵעַ לְהַצִּיל נֶפֶשׁ אוֹ לְהָמִית וַיַּחֲרִישׁוּ׃ וַיִּפֶן וַיַּבֵּט אֲלֵיהֶם בְּזַעַף וַיִּתְעַצֵּב עַל־קְשִׁי לְבָבָם וַיֹּאמֶר אֶל־הָאִישׁ פְּשֹׁט אֶת־יָדֶךָ וַיִּפְשֹׁט יָדוֹ וַתֵּרָפֵא וַתָּשָׁב כָּאַחֶרֶת׃ וַיֵּצְאוּ הַפְּרוּשִׁים וַיְמַהֲרוּ לְהִתְיָעֵץ עָלָיו עִם־אַנְשֵׁי הוֹרְדוֹס לְאַבְּדוֹ׃

הוּא נִכְנַס שׁוּב לְבֵית הַכְּנֶסֶת. הָיָה שָׁם אִישׁ שֶׁיָּדוֹ יְבֵשָׁה, וְהֵם הִתְבּוֹנְנוּ בְּיֵשׁוּעַ לִרְאוֹת אִם יְרַפֵּא אוֹתוֹ בְּשַׁבָּת, כְּדֵי שֶׁיּוּכְלוּ לְהַאֲשִׁים אוֹתוֹ. אָמַר אֶל הָאִישׁ אֲשֶׁר יָדוֹ יְבֵשָׁה: עֲמֹד בָּאֶמְצַע! פָּנָה אֲלֵיהֶם וְשָׁאַל: הַאִם מֻתָּר לְהֵיטִיב בְּשַׁבָּת אוֹ לַעֲשׂוֹת רָעָה? לְהַצִּיל נֶפֶשׁ אוֹ לַהֲרֹג? אַךְ הֵם שָׁתְקוּ. הִבִּיט בָּהֶם כֹּה וָכֹה בְּזַעַם, בְּרֹב עֶצֶב עַל קְשִׁי לְבָבָם, וְאָמַר לָאִישׁ: הוֹשֵׁט אֶת הַיָּד! הוּא הוֹשִׁיט אוֹתָהּ וְיָדוֹ שָׁבָה לְאֵיתָנָהּ. יָצְאוּ הַפְּרוּשִׁים וּמִיָּד טִכְּסוּ עָלָיו עֵצָה עִם חֲסִידֵי בֵּית הוֹרְדוֹס – כֵּיצַד לְהַכְחִיד אוֹתוֹ.פ

הוא נכנס שוב לבית הכנסת. היה שם איש שידו יבשה, והם התבוננו בישוע לראות אם ירפא אותו בשבת, כדי שיוכלו להאשים אותו. אמר אל האיש אשר ידו יבשה: עמד באמצע! פנה אליהם ושאל: האם מתר להיטיב בשבת או לעשות רעה? להציל נפש או להרג? אך הם שתקו. הביט בהם כה וכה בזעם, ברב עצב על קשי לבבם, ואמר לאיש: הושט את היד! הוא הושיט אותה וידו שבה לאיתנה. יצאו הפרושים ומיד טכסו עליו עצה עם חסידי בית הורדוס – כיצד להכחיד אותו.פ

He entered the synagogue again. There was a man with a dry hand, and they looked at Yeshua to see if he would cure him on Shabbat, so they could find an accusation against him. He said to the man whose hand was withered: “Arise, stand in the middle!” Then he turned and asked, “Is it permissible to do good on Shabbat or to do evil, to save lives or to kill?” But they were silent. Then he turned and looked intently at them (the Prushim) in anger, and was grieved at the hardness of their hearts, and said to the man, “Stretch out your hand!” and he stretched out his hand; it was healed and returned to being like the other one. The Prushim (pious ones) quickly went out and deliberated against him with the men of Hordos (הורדוס אנטיפס-Herod Antipas) to destroy him.

Lukas 6:6-11

וַיְהִי בְּשַׁבָּת אַחֶרֶת וַיָּבֹא אֶל־בֵּית הַכְּנֵסֶת וַיְלַמֵּד וְשָׁם אִישׁ אֲשֶׁר יָבְשָׁה יָדוֹ הַיְמָנִית׃ וַיֶּאֶרְבוּ־לוֹ הַסּוֹפְרִים וְהַפְּרוּשִׁים לִרְאוֹת אִם־יִרְפָּא בַּשַּׁבָּת לְמַעַן יִמְצְאוּ עָלָיו עֲלִילֹת דְּבָרִים׃ וְהוּא יָדַע אֶת־מַחְשְׁבוֹתָם וַיֹּאמֶר אֶל־הָאִישׁ אֲשֶׁר יָבְשָׁה יָדוֹ קוּם וַעֲמוֹד בַּתָּוֶךְ וַיָּקָם וַיַּעֲמֹד׃ וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ אֶשְׁאֲלָה אֶתְכֶם דָּבָר מַה־הַנָּכוֹן בַּשַּׁבָּת הַלְהֵיטִיב אִם לְהָרֵעַ לְהַצִּיל נֶפֶשׁ אִם־לְאַבֵּד׃ וַיַּבֵּט סָבִיב אֶל־כֻּלָּם וַיֹּאמֶר לָאִישׁ פְּשֹׁט אֶת־יָדֶךָ וַיַּעַשׂ כֵּן וַתֵּרָפֵא יָדוֹ וַתָּשָׁב כָּאַחֶרֶת׃ וְהֵמָּה נִמְלְאוּ חֵמָה וַיִּוָּסְדוּ יַחַד מַה־לַּעֲשׂוֹת לְיֵשׁוּעַ׃

בְּשַׁבָּת אַחֶרֶת נִכְנַס לְבֵית הַכְּנֶסֶת וְהֵחֵל לְלַמֵּד, וְשָׁם הָיָה אִישׁ אֲשֶׁר יָדוֹ הַיְמָנִית יְבֵשָׁה. הַסּוֹפְרִים וְהַפְּרוּשִׁים הִתְבּוֹנְנוּ בּוֹ לִרְאוֹת אִם יְרַפֵּא בְּשַׁבָּת, כְּדֵי לִמְצֹא עִלָּה לְהַאֲשִׁים אוֹתוֹ. אַךְ הוּא יָדַע אֶת הִרְהוּרֵי לִבָּם וְאָמַר אֶל הָאִישׁ אֲשֶׁר יָדוֹ יְבֵשָׁה: קוּם וַעֲמֹד בָּאֶמְצַע! הַלָּה קָם וְעָמַד. אָמַר לָהֶם יֵשׁוּעַ: “אֶשְׁאַל אֶתְכֶם דָּבָר. הַאִם מֻתָּר לְהֵיטִיב בְּשַׁבָּת אוֹ לַעֲשׂוֹת רָעָה, לְהַצִּיל נֶפֶשׁ אוֹ לְקַפְּחָהּ? הִבִּיט סָבִיב אֶל כֻּלָּם וְאָמַר לָאִישׁ: הוֹשֵׁט אֶת יָדְךָ! הוּא עָשָׂה כָּךְ וְיָדוֹ שָׁבָה לְאֵיתָנָהּ. אוּלָם הֵם נִתְמַלְּאוּ חֵמָה וְהִתְיָעֲצוּ בֵּינֵיהֶם מַה לַּעֲשׂוֹת לְיֵשׁוּעַ. פ

בשבת אחרת נכנס לבית הכנסת והחל ללמד, ושם היה איש אשר ידו הימנית יבשה. הסופרים והפרושים התבוננו בו לראות אם ירפא בשבת, כדי למצא עלה להאשים אותו. אך הוא ידע את הרהורי לבם ואמר אל האיש אשר ידו יבשה: קום ועמד באמצע! הלה קם ועמד. אמר להם ישוע: אשאל אתכם דבר. האם מתר להיטיב בשבת או לעשות רעה, להציל נפש או לקפחה? הביט סביב אל כלם ואמר לאיש: הושט את ידך! הוא עשה כך וידו שבה לאיתנה. אולם הם נתמלאו חמה והתיעצו ביניהם מה לעשות לישוע. פ

On another Shabbat: he entered the synagogue and taught. A man was there whose right hand was withered. The scholars and the Prushim waited in ambush for him to see if he would heal on Shabbat so that they could find wrongful words to hold against him. But he knew their thoughts and said to the man whose hand was withered, “Arise; stand in the middle.” He arose and stood. Yeshua said to him, “I will ask you (plural) something. What is correct on Shabbat: to cause good or to cause harm? To rescue life or destroy?” He looked around intently at all of them and said to the man, “Stretch out your hand.” He did and his hand returned to being like the other. They were filled with anger and took counsel together about what to do to Yeshua (לְיֵשׁוּעַ-lit. they were angry toward the ‘Salvation of HaShem’).”

Opening-up questions and clues:

The following opening-up questions and clues are provided as an introduction to this study on the 11^th Miracle of Messiah:

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

2.  What specific day is the “second Shabbat day of the counting of the omer”? What is another name for the special Shabbat that follows right after the Passover observance?

3.  On what calendar date did the Mashiach deliver the above teaching on Shabbat? Answer: The special Shabbat day in view here is Yom HaBikurim (the Day of Firstfruits). The day in question was on Yom Rishon (Sunday). This is so because according to the written Torah HaBikkurim must occur on the first day of the week that immediately follows the Shabbat that follows Pesach. Therefore, based on a Passover date of Nisan 14, 3788 (sacred) and (Wednesday) April 28, 28 C.E. (secular), the Messiah’s teaching on Shabbat occurred on the special Shabbat (Festival) of HaBikkurim, which occurred on Nisan 18, 3788 (sacred) and  (Sunday) May 2, 28 C.E. (secular).

4.  What is the teaching of the written Torah of Moses and the oral law of the Prushim regarding how one should behave on the regular weekly Shabbat and the special Shabbaton of the festivals? How are the two teachings similar? How are they different?

5.  What is the teaching of the Mashiach regarding all of the Shabbaton? How is his teaching in agreement with the Torah of Moses and in disagreement with the oral law of the Prushim and their rabbinic successors?

6.  On what day was the man with the “withered hand” healed? What is the “*hand” a symbol of in the Scriptures?

7.  Which hand is withered? The right hand or the left?

8.  Who was acting as the “right hand” of the people and nation of Israel at the time of this teaching by the Messiah?

9.  How were the Prushim rabbinate and the Herodians (the followers of Herod Antipas) a ‘withered (right) hand” to the nation and people of Israel?

10.  What happened to the man with the withered right hand? Does this give you hope for the future full restoration of our nation and people of Israel?

What are the hands a symbol of?

YUDKAF

In the ancient Hebrew alphabet that Moses wrote the Torah in the tenth letter “yud” ( י – also spelled yodh) is configured in the shape of an extended arm and back of the hand. This tenth letter indicates a work or deed that is completed (closed). Furthermore, in ancient Hebrew the eleventh letter “kaf” ( כ – also spelled kaph) is depicted in the shape of a hand that is “open” and faced out presenting both the palm and all five fingers. This eleventh letter indicates a work that is begun but not yet completed or an “ongoing” process that may continue on indefinitely. These symbols therefore mean that in the Hebrew Scriptures a healthy closed or open hand spiritually represent one possessing the power, means, and direction necessary to do the will of HaShem.

The Spirit of the Holy One is the Hand of Elohim Avinu (God our Father).

In contrast the spiritual meaning of one who possesses a withered hand indicates that one does not possess the power, means, and direction of the Spirit of HaShem – sufficient to do His will.

At one time Israel was blessed to be the recipient of the Presence of the Spirit of the Holy One and of His gracious works. However, due our sin of unbelief and disobedience to HaShem, His Presence left our people and our nation of Israel (for a time). However, the healing of the withered hand indicates the opposite of God leaving us. Wonderfully so:

The healing of the withered hand is a promise that the Presence of the Holy One shall one day return to Israel.

It is through accepting Messiah and the Indwelling Presence (Oral Torah) of HaShem (the NAME) that the blessedness of the mighty works of God are restored to Israel that through Israel these works of God our Father might once again be made manifest to the entire world. Therefore, it is written:

וַאֲנִי נוֹתֵן לָהֶן חַיֵּי עוֹלָם; וְלֹא תֹּאבַדְנָה לְעוֹלָם, אַף לֹא יַחֲטֹף אוֹתָן אִישׁ מִיָּדִי. אָבִי שֶׁנָּתַן אוֹתָן לִי גָּדוֹל מִכֹּל וְאֵין אִישׁ יָכוֹל לַחֲטֹף אוֹתָן מִיָּד הָאָב. אֲנִי וְהָאָב אֶחָד אֲנַחְנוּ.  פ

ואני נותן להן חיי עולם; ולא תאבדנה לעולם, אף לא יחטף אותן איש מידי. אבי שנתן אותן לי גדול מכל ואין איש יכול לחטף אותן מיד האב. אני והאב אחד אנחנו.  פ

And I give eternal life (חיי עולם-Chayyei Olam) to them, and they will never perish (lose this life); and no one will snatch them out of My Hand [i.e. kidnap them; take them out of the Father’s all-powerful Hand]. My Father (אבי-Avi’), who has given them to Me, is greater than all; and no one is able to snatch them out of the Hand of the Father (יָּד הָאָב-Yad HaAv). I and the Father are one” (אֶחָד-echad, unity; cf. Shema).

Engraved Letters and Written Letters:

ונתתי להם לב אחד ורוח חדשה אתן בקרבכם והסרתי לב האבן מבשרם ונתתי להם לב בשר׃

וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָֽׂר׃

And I will give them one heart (לב אחד), and put a new spirit (רוח חדשה) within you (Israel). And I will take the heart of stone (לב האבן) out of your flesh and give you a heart of flesh (לב בשר). (Ezekiel 11:19)

ונתתי לכם לב חדש ורוח חדשה אתן בקרבכם והסרתי את־לב האבן מבשרכם ונתתי לכם לב בשר׃

וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָֽׂר׃

Moreover, I will give you (Israel) a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. (Ezekiel 36:26)

הִנֵּה יָמִים בָּאִים נְאֻם־ה’ וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָֽׁה׃ לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבֹותָם בְּיֹום הֶחֱזִיקִי בְיָדָם לְהֹוצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־ה’׃ כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־ה’ נָתַתִּי אֶת־תֹּֽורָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵֽאלֹהִים וְהֵמָּה יִֽהְיוּ־לִי לְעָֽם׃ וְלֹא יְלַמְּדוּ עֹוד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־ה’ כִּֽי־כוּלָּם יֵדְעוּ אֹותִי לְמִקְטַנָּם וְעַד־גְּדֹולָם נְאֻם־ה’ כִּי אֶסְלַח לַֽעֲוֹנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עֹֽוד׃

“Behold, days are coming,” declares Adonai, “when I will make a new covenant (ברית חדשה) with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares Adonai. “But this is the covenant which I will make with the house of Israel after those days,” declares Adonai (the LORD), “I will put My law within them (Israel) and on their heart I will write it; and I will be their God, and they shall be My people. They will not teach again, each man his neighbor and each man his brother, saying, ‘Know Adonai,’ for they will all know Me, from the least of them to the greatest of them,” declares Adonai, “for I will forgive their (Israel’s) iniquity, and their (Israel’s) sin I will remember no more.” (Jeremiah 31:31-34)

In the Torah there is a difference between engraved (not with ink) Hebrew letters and written Hebrew letters (with ink). Written letters are only partially penetrating to the objects they are impressed upon. In contrast, engravings are completely penetrating. This is the difference between the written Torah and the Living Torah (the one true Oral Torah of the Spirit). First, the written Torah (the law of Moses) is written upon us, it does not dwell within us, and it is not living through us. Second, in contrast, the Living Torah (the Oral Torah of the Spirit) dwells upon us, in us, and through us.

On the first Shavuot, Moses came down from Mount Sinai and gave us the Ten Commandments that were engraved by the Hand of Adonai. This was a promise that one day our hearts would not just be written upon but they also would be engraved like the two tablets prophetically were. In the second and final Shavuot, after our redemption was secured, the ‘Moses to come’ (the Messiah) sent down from heaven to us the Living Torah that is the Indwelling Presence of the Hand of God. The Hand of God is the omnipresent Spirit of the Holy One Who indwells us forever.

The Indwelling Presence of the Spirit of the Holy One: He is our Living Torah.

He is our never-ending Oral Torah for He is eternally present “upon,” “in,” and “through” us and He will never cease from communicating His unending love for us. Therefore it is a true saying that:

The Engraved Torah is superior to the written Torah.

Prophecy will “cease” because all of the written Torah of Adonai will one day be fulfilled. Greater than the temporal fulfillment of the written Torah is the never-ending relational-loving Presence of the Spirit of Adonai.

כי חלקית היא ידיעתנו ובארח חלקי מתנבאים אנו, אך בבוא המשלם יבטל החלקי. פ

כִּי חֶלְקִית הִיא יְדִיעָתֵנוּ וּבְאֺרַח חֶלְקִי מִתְנַבְּאִים אָנוּ, אַךְ בְּבוֹא הַמֻּשְׁלָם יְבֻטַּל הַחֶלְקִי. פ

“For we know in part and we prophesy in part; but when the perfect comes (המשלם), the partial will be done away.”

Therefore, the engraved gift of the Father—the Holy Spirit, the Oral Torah of the Messiah given to us on the second and final Shavuot—is the complete fulfillment of all of the written Torah of Moses given to us on the first Shavuot. Therefore, it is the Holy Spirit Himself Who will perfect us on the day of resurrection and it is the Spirit Himself Who will maintain our perfection for all eternity!

Pictographs and ideograms:

In the D’var HaShem there is the Great Torah that is made up of both the Indwelling Presence of the Holy Spirit (engraved) and there is the written Torah that is made up of thousands of tiny ancient written images (pictographs and ideograms) whose magnificent meanings are meant to be impressed “upon” and “in” and “through” our conscious being. This is the Great Torah: The (Engraved and written) Law that abides “in” the depths of our bodies, minds, souls and spirits: like indelible ink abides on parchment and like an engraving that pierces through all of our entire being.

This Torah is to be “heard” and “understood” and “obeyed” in the entirety of our being.

Therefore, the Oral Torah of the living Presence of the Holy Spirit is not a perfect mirror image of God, as is the case with written Torah. The Oral Torah of the living Presence of the Holy Spirit is Adonai Avinu Himself Indwelling all of our being, all of our spirit, all of our soul, all of our mind, and all of our body!

The Little Torah:

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

The Great Torah of the Spirit is also called the Little Torah (Scroll) and the Royal Torah. Unlike the imprinted Torah that was imprinted “upon parchment” (a mirror reflection of HaShem) 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  (בְּאֶצְבַּ֥ע אֱלֹהִֽים-literally by the Finger of God) completely penetrated throughout “all” of the two tablets of the Ten Commandments.

This penetration of the actual Presence of HaShem—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, within, and through). For this reason:

The letters (pictographs) of the Ten Commandments became completely invisible; just as Adonai is invisible.

However, the invisibility of the Ten Commandments was ultimately made visible. How was the invisible Presence of God made visible? The invisibility of the Ten Commandments was made visible by the physical form (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.

In this manner of revelation, therefore, the tablets of the Ten Commandments retained a dual nature.

The dual nature of the Ten Commandments included both a visible physical nature (the visible stone background that made the invisible letters visible) and a spiritual nature that included the actual Indwelling Presence of the Spirit of the Holy One that Indwelt the two tablets of stone. 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 the image of the invisible God (Tselem Elohim), the firstborn of all creation”

The Royal Law of the Spirit:

The Little Torah that is the Great Torah (more precious than the written Torah) is the Torah of the Spirit that penetrates “beyond” our inner being. This is the Royal Law of the actual Indwelling Presence of the Spirit of the Holy One. The Spirit Himself is The Hand of Adonai. He is the One who will never leave or forsake us (Israel). The Spirit of Adonai (our Father and our God) is our Helper (1, 2). Our Helper will never cease communicating “upon, within, and through” us His ineffable perfecting works of ahavah and chesed.

The Little Torah within is also the Great Torah without!

In the invisible Presence of Adonai that Indwells us, in the Little Torah (בְיָדוֹ סֵפֶר קָטָן-cf. in His Hand a Little Book) we discover how we shall one day live our lives in Perfect Friendship with Adonai Avinu (Shalem) and each other (shelamim). For it is written:

“.לָכֵן הֱיוּ א שְׁלֵמִים, כְּמוֹ שֶׁאֲבִיכֶם שֶׁבַּשָּׁמַיִם שָׁלֵם הוּא”

“So be perfect (שלמים-shelamim, a peace offering) as your heavenly Father is perfect (שלם-shalem; our Perfect Friend).”

We must voluntarily, therefore, now offer up our lives to Adonai Avinu as a living sacrifice. It is time for our people and our nation (Israel) to be consumed all the way through with the Indwelling Presence of His Spirit of Holiness. Then like Avinu Shebashamayim (our Father in heaven) we shall dwell in His Shalem—-a perpetual, unending relational state of harmony and Friendship with Abba Avinu (and one another).

Therefore if we (Israel) by the mercies of Avi HaRachamim present our bodies a living and holy sacrifice, a peace offering that is acceptable to Abba Avinu, then we will all receive the permanent Indwelling Presence of the Spirit of Holiness. The Spirit of Holiness: He is the One who will remove all of our sins and thereafter transform our minds so that we (Israel) may prove what the will of Adonai Eloheinu is. For He desires that we behave in a manner that makes for perfect Friendship.

We must strive to do what is good and expedient for we owe an eternal debt of friendship to Adonai (our Father, God, and Friend).

So like our father Abraham (the friend of God) we (all Israel) are willing to become a peace offering (shelamim) to Adonai Avinu so that then all of His promises (to our father Abraham) will come true. For so He has sworn everlasting friendship to our father Abraham and through him to all Israel and even to all who believe; and His Word cannot be broken. Therefore we believe it is time for change:

It is time for our people to be reconciled to Adonai Avinu and our nation of Israel to be restored!

It is time now for our Messiah to return to us from the far country (heaven)  and restore to us the kingdom of Adonai. Therefore, it is now time for all of us to receive the gift of our Father which is the permanent Indwelling Presence of His Spirit. Therefore, it is now time for all of us to receive His gift of the LIttle Torah (Scroll) that is the Great Torah of the actual Indwelling Presence of the Living One (Ruach Elohim Chayim). Therefore, it is written (Ezekiel 11:19-20):

ונתתי להם לב אחד ורוח חדשה אתן בקרבכם והסרתי לב האבן מבשרם ונתתי להם לב בשר׃ למען בחקתי ילכו ואת־משפטי ישמרו ועשו אתם והיו־לי לעם ואני אהיה להם לאלוהים׃

וְנָתַתִּ֤י לָהֶם֙ לֵ֣ב אֶחָ֔ד וְר֥וּחַ חֲדָשָׁ֖ה אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וַהֲסִ֨רֹתִ֜י לֵ֤ב הָאֶ֙בֶן֙ מִבְּשָׂרָ֔ם וְנָתַתִּ֥י לָהֶ֖ם לֵ֥ב בָּשָֽׂר׃ לְמַ֙עַן֙ בְּחֻקֹּתַ֣י יֵלֵ֔כוּ וְאֶת־מִשְׁפָּטַ֥י יִשְׁמְר֖וּ וְעָשׂ֣וּ אֹתָ֑ם וְהָיוּ־לִ֣י לְעָ֔ם וַאֲנִ֕י אֶהְיֶ֥ה לָהֶ֖ם לֵאלֹהִֽים׃

“And I will give you one heart, and put a new spirit [of friendship] within you. And I will take the heart of stone out of your flesh and give you a heart of flesh (the Indwelling Presence of the Spirit of the Holy One), that you [Israel] may walk in My statutes [walk in My Spirit] and keep My ordinances and do them. Then you will be My people, and I shall be your God.”

The Master of Shabbat:

Just a short time before HaShem healed through M’shicho (His Messiah) the man with the withered hand we read that Messiah is more than a prophet and and a healer – he is the Master of Shabbat (אדון השבת). It is written:

Lukas 6:1-5

וַיְהִי בָּיוֹם הַשַּׁבָּת הַשֵּׁנִית לִסְפִירַת הָעֹמֶר עָבַר בֵּין הַשָׂדוֹת וַיִּקְטְפוּ תַלְמִידָיו מְלִילֹת וַיְפָרְכוּ אֹתָן בִּידֵיהֶם וַיֹּאכֵלוּ׃ וַאֲנָשִׁים מִן־הַפְּרוּשִׁים אָמְרוּ אֲלֵיהֶם לָמָה אַתֶּם עֹשִׂים אֵת אֲשֶׁר לֹא יֵעָשֶׂה בַּשַּׁבָּת׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם הֲלֹא קְרָאתֶם אֵת אֲשֶׁר עָשָׂה דָוִד בִּהְיוֹתוֹ רָעֵב הוּא וַאֲשֶׁר הָיוּ אִתּוֹ׃ אֲשֶׁר בָּא אֶל־בֵּית הָאֱלֹהִים וַיִּקַּח אֶת־לֶחֶם הַפָּנִים וַיֹּאכַל וְגַם־נָתַן לַאֲנָשָׁיו אֵת אֲשֶׁר לֹא נָכוֹן לְאָכְלוֹ כִּי אִם־לַכֹּהֲנִים לְבַדָּם ׃וַיֹּאמֶר אֲלֵיהֶם כִּי בֶּן־הָאָדָם גַּם־אֲדוֹן הַשַּׁבָּת הוּא׃

בַּשַּׁבָּת הַשְּׁנִיָּה לִסְפִירַת הָעֹמֶר בְּעָבְרוֹ בִּשְׂדוֹת קָמָהקָטְפוּ תַּלְמִידָיו שִׁבֳּלִים וּלְאַחַר שֶׁמָּלְלוּ אוֹתָן בִּידֵיהֶם אָכְלוּ. אָמְרוּ אֲחָדִים מִן הַפְּרוּשִׁים: “מַדוּעַ אַתֶּם עוֹשִׂים מַה שֶּׁאָסוּר בְּשַׁבָּת? הֵשִׁיב לָהֶם יֵשׁוּעַ וְאָמַר: הַאִם לֹא קְרָאתֶם מַה שֶּׁעָשָׂה דָוִד כַּאֲשֶׁר רָעַב הוּא וְהָאֲנָשִׁים אֲשֶׁר אִתּוֹ? הֲרֵי נִכְנַס אֶל בֵּית הָאֱלֹהִים וְלָקַח אֶת לֶחֶם הַפָּנִים, שֶׁאֵינוֹ מֻתָּר לַאֲכִילָה אֶלָּא לַכֹּהֲנִים בִּלְבַד, אָכַל וְגַם נָתַן לַאֲנָשָׁיו. הוֹסִיף וְאָמַר לָהֶם: בֶּן־הָאָדָם הוּא אֲדוֹן הַשַּׁבָּת. פ

בשבת השניה לספירת העמר בעברו בשדות קמהקטפו תלמידיו שבלים ולאחר שמללו אותן בידיהם אכלו. אמרו אחדים מן הפרושים: מדוע אתם עושים מה שאסור בשבת? השיב להם ישוע ואמר: האם לא קראתם מה שעשה דוד כאשר רעב הוא והאנשים אשר אתו? הרי נכנס אל בית האלוהים ולקח את לחם הפנים, שאינו מתר לאכילה אלא לכהנים בלבד, אכל וגם נתן לאנשיו. הוסיף ואמר להם: בן-האדם הוא אדון השבת. פ

On the second Sabbath of counting the omer (לספירת העמר) he (the Messiah) was passing among the fields, and His disciples plucked heads of grain, crushed them in their hands, and ate. Men from the Prushim said to them, “Why do you do what is not to be done on Shabbat?” Yeshua (the Salvation of HaShem) answered and said to them, “Have you not read what David did when He was hungry—he and those who were with him—that he entered the house of God and took the bread of the presence and ate and also gave his men something that is not correct to eat except for priests alone?” He added to them, “The Son of Man (ben HaAdam) is the master of the Sabbath.”

Like the Shekinah all the fullness of HaShem dwells bodily in the Messiah.

The Presence of the Spirit indwells the Messiah Yeshua.  It is true that Yeshua is not God. He is a man. However, it is also true that because the Messiah has never sinned all of the Divine Presence dwells bodily in the Messiah. HaShem is the one true God. He is the God of the Messiah. For this reason the Messiah does not worship himself. He worships only HaShem.

The difference between the Messiah and all other men is He is without sin.

The Messiah is blameless in all of the Torah of the heavenly Father. The Messiah is the perfect man. He is the new and the last Adam ben Elohim.  Unlike us he always obeys our Father in heaven. All the rest of us have failed to obey God. All of us (who are the people of Israel) are sinners who are estranged from God our Father. This estrangement is due to our imperfection. We are not perfect as Avinu Shebashamayim is perfect. So we (Israel) are all in need of a deliverer.

Only the Messiah who always perfectly obeys HaShem can be our Deliverer.

For only the Messiah ben Ha’adam is the perfect Image of God, who lives up to His standard of perfection. The Messiah always hears, understands, and obeys all that the Father says for him to do. Unfortunately we do not hear, understand, or obey as well as our Jewish brother (we are not nearly the good steward-shepherd that he is). Due to the moral perfection (obedience) of the Anointed One:

HaShem is pleased to exercise through the Messiah His Son all of His creative power over life and death.

The Messiah is the sinless (perfect) Kol Adonai (קֹול ה’-the Voice of HaShem). When the Messiah speaks it is the beautiful Voice of Hashem (the Voice of our Father) speaking through him (not the voice of a man). Our Father in heaven, therefore, has made the Messiah ben Ha’adam ‘His Voice.’ Adonai Avinu has made our Jewish brother the Heir of all things. Therefore, the Messiah is the one man who God our Father has entrusted with all of His authority and everything He possesses:

האלוהים אשר דבר מקדם פעמים רבות ובדרכים רבות אל האבות ביד הנביאים, דבר אלינו באחרית הימים האלה ביד הבן אשר שם ליורש כל. פ

“In the past God spoke to our ancestors by the hand (ביד) of the prophets at many times and in various ways, but in these last days he has spoken to us by the hand (ביד) of His Son, whom he appointed heir of all things (אֲשֶׁר שָׂם לְיוֹרֵשׁ כֺּל).

NEXT, HEALING SERVANT OF CENTURION…

Messiah in Yom HaBikkurim Chapter 83 >>