Shimon

Yes; thank you for updating your response. I can see how "bride" is more apropos - very relevant.

Thank you for sharing your insights. I especially like the parallel, as you mentioned, above, concerning, "the future wife of Messiah."

Shalom. To answer your question from a previous post, concerning the nature of my posts, they are primarily intended for inspiration, not discussion. Even so, I appreciate your comments, as long as they are constructive. We should strive to be like our master. "For G-d sent not his son into the world to condemn the world; but that the world through him might be saved" (John 3:17). Perhaps, you will think that I have taken this out of context, too. That's o.k., I'll let the "discussion" rest for now; apparently, whether I write out my own words, or quote scripture, you will continue to be critical. Shalom.

Doesn't scripture speak for itself?

Amein. Baruch H'Shem.

"All these things spake Jesus unto the multitude in parables; and without a parable spake he not to them: That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world." - Matthew 13:34-35, KJV

John 4:3-14 Yeshua, being wearied with his journey, sat on the well. And, he requested a drink of water from a Samaritan woman: she responded, questioning how as a Jew, he could ask a Samaritan woman for a drink of water, when she knew full well (no pun intended), that the Jewish people had no interactions with the Samaritan people. Yeshua replies that if she knew who was asking her for a drink of water, she would have asked him, had she known the “gift of G-d,” and would have been given mayim chayim (living water). Yeshua meets the woman where she is at, so to speak, crossing over cultural boundaries, when speaking with her. He brings her the gift of G-d – mayim chayim, living water. We may ask the same question that she asks next, “from where will he draw this living water?” Moreover, what exactly is the nature of this mayim chayim (living water) that he is referring to? The living water symbolizes the spirit of G-d, that is bestowed upon us, when we place our trust in G-d, and the one that he sent to bring us life through the spirit. Furthermore, Yeshua explains to the Samaritan woman, that G-d is a spirit, and those who worship him, must worship him in spirit and truth. Spirit, on the level of the invisible presence of G-d that waits to connect with our spirit. And, truth, as is relevant to the new revelations that are being disclosed through the words given to Yeshua by the Father. Just as the prophets delivered G-d’s updated messages, during the first Temple period, so, too, does Yeshua bring forth the besorah – the message being delivered through him, concerning the Kingdom. This story parallels the narrative of Abraham’s servant Eliezer, who is sent to find a wife for Abraham’s son, Isaac. Eliezer arrives at a well with his entourage around the time that women go out to the well in the evening. He prays for success on his mission, and soon his prayer is answered. Through hashgachah peratis (divine providence), Rebecca shows up at the well, and meets the requirements of Eliezer’s prayer, when she gives him water to drink, and also waters the camels of his entourage. Thus, a wife is found for Isaac at a well, that also quenched the thirst of Abraham’s servant. We may seek out the everlasting waters of salvation through Yeshua.

Hoshannah Rabbah, the seventh day of Sukkot, is the culmination of the water offerings; this was the height of the celebration. Yeshua was attending Sukkot and teaching at the Temple (John 7:28), On the last and greatest day of the Feast, Yeshua stood up and cried out loudly, “If anyone is thirsty, let him come to Me and drink. Whoever believes in Me, as the Scripture says, ‘out of his innermost being will flow rivers of living water’” (John 7:37-38, TLV). Yeshua explained to his talmidav (students), “I tell you the truth, it is to your advantage that I go away! For if I do not go away, the Helper will not come to you; but if I go, I will send Him to you” (John 16:7, TLV). The receiving of the Ruach after the death and resurrection of Yeshua was a down payment on the complete fulfillment prophecy, concerning the outpouring of the spirit: “And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also upon the servants and upon the handmaids in those days will I pour out My spirit” (Joel 3:1-2, JPS 1917 Tanach). The Ruach HaKodesh (Holy Spirit) will be poured out upon the people at that time; yet, even now, upon receiving Yeshua, the guidance and consolation of the Ruach HaKodesh (Holy Spirit) is promised, as he previously explained to his talmidav, for all who receive Yeshua in sincerity are also given the Ruach. As per words of Yeshua, “When the Spirit of truth comes, He will guide you into all the truth” (John 16:13, TLV). Sukkot points toward the Messianic Kingdom, “And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up year to year to worship the King, the L-RD of Hosts, and to keep the Feast of Tabernacles [Sukkot]” (Zechariah 14:16, JPS 1917 Tanach). At this time, the restoration of the Davidic line will occur, when Moshiach (Messiah) reigns from Jerusalem. The fallen Sukkah of David (see Amos 9:11, Acts 15:15-16), referring both to the Temple and Yeshua, may also be understood symbolically to represent the time of exile, when no Temple exists. Yet, the Sukkah of David will be restored, when the Temple is rebuilt, and Yeshua HaMoshiach, who returns from the heavens (see Acts 1:11), is anointed Melech (King) after the seven year tribulation.

"When shall these things be? and what shall be the sign of thy coming?" - Matthew 24:3 “The words of the Prophets agree, as it is written: ‘After this I will return and rebuild the fallen tabernacle of David. I will rebuild its ruins and I will restore it, so that the rest of humanity may seek the L’rd— namely all the Gentiles who are called by My name— says AD’NAI, who makes these things known from of old.’” – Acts 15:15-18, Tree of Life Version "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the L-rd, to the house of the G-d of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the L-rd from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more." - Isaiah 2:2-4 Yes, there shall be "strong delusion" (2 Thess. 2:11), as prophesied, "For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect" (Matthew 24:24). Paul wrote, concerning the son of perdition, "the Day will not come unless the rebellion comes first and the man of lawlessness is revealed" (2 Thess. 2:3, TLV). And, Yeshua warned, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place” (Matthew 24:15). Also mentioned, the antiChrist will break the covenant after three & one half years (Daniel 9:27). Furthermore, Yeshua wrote, “he that shall endure unto the end, the same shall be saved” (Matthew 24:13). This hearkens back to another adage of Daniel: “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days" (see Daniel 12:11-12). This corresponds to the second half of the tribulation, plus some additional days. At that time, there will be great persecution, until Yeshua returns to defeat Israel’s enemies at Har Megiddo; he will then reign from Jerusalem for a thousand years (Revelations 20:4). Afterwards, the new heavens and new earth, when New Jerusalem appears for all of eternity (21:1-2). "For when the L-RD shall build up Zion, he shall appear in his glory." - Psalm 102:16, KJV

Yes. Thank you for making this clear. "Then all the survivors from all the nations that attacked Jerusalem will go up from year to year to worship the King, Ad-nai Tzva’ot, and to celebrate Sukkot."- Zechariah 14:16, Tree of Life Version

“In that day I will raise up David’s fallen sukkah.” Amos 9:11, Tree of Life Version “‘Have you heard when Bar Nafle [the son who is fallen] will come?’ ‘Who is Bar Nafle?’ he asked. ‘Messiah,’ he answered, ‘Do you call Messiah Bar Nafle?’ ‘Even so,’ he rejoined, ‘as it is written, in that day I will raise up the tabernacle of David ha-nofeleth [that is fallen].’” Talmud, Sanhedrin 96b-97a Why is the Messiah referred to as Bar Nafle, the son who is fallen? How can he be fallen, unless he was already standing? The following verse may shed light on these questions: “Messiah will be cut off and have nothing. Then the people of a prince who is to come will destroy the city and the sanctuary” (Daniel 9:26, TLV). This verse shows that he lived amongst his brethren; yet, he died shortly before the destruction of the second Temple. His plight is connected to the Temple; he will return to reign in Jerusalem after the Third Temple is built. The Talmud associates Messiah with the “fallen sukkah of David,” that will be restored at the beginning of the Messianic Era. The fallen Sukkah of David also represents the actual current time of exile, when no Temple exists. Yet, the Sukkah of David will be restored, when the Temple is rebuilt, and Messiah is anointed. The Ruach HaKodesh (Holy Spirit) will be poured out upon the people at that time. Yet, even now, those who will receive Yeshua HaMoshiach, and abide in his words, will also receive guidance and consolation through the Ruach HaKodesh (Holy Spirit). “The words of the Prophets agree, as it is written: ‘After this I will return and rebuild the fallen tabernacle of David. I will rebuild its ruins and I will restore it, so that the rest of humanity may seek the L’rd— namely all the Gentiles who are called by My name— says AD’NAI, who makes these things known from of old.’” – Acts 15:15-18, Tree of Life Version

“May my teaching trickle like rain, my speech distill like dew – like gentle rain on new grass, like showers on tender plants.” Deuteronomy 32:2, Tree of Life Version The words of Torah flow like rain in varying gradations. The words of G’d drop like dew, gently imparting their messages to those who listen. For the renewal of the mind is dependent upon the wisdom acquired through Torah and the truth of His word. “Does not wisdom cry out, and understanding lift her voice?” (Proverbs 8:1, TLV). Of the Word, it is written, “AD’NAI brought me forth, the first of His way, before His works of old. From eternity I was appointed from the beginning, before the world began. When there were no depths, I was brought forth; when there were no fountains abounding with water” (Proverbs 8:22-24, TLV). “For as the rain and snow come down from heaven, and do not return there without having watered the earth, making it bring forth and sprout, giving seed to sow and bread to eat, so My word will be that goes out from My mouth. It will not return to Me in vain, but will accomplish what I intend, and will succeed in what I sent it for.” Isaiah 55:10-11, Tree of Life Version The L’RD’s word has a purpose to fulfill; His teachings have a mission to accomplish, so that we might live by His wisdom. Moreover, “the fear of AD’NAI is the beginning of wisdom, and knowledge of Holy One is understanding” (Proverbs 9:10, TLV). The awe that we have towards the L’RD is a necessary requirement to attain His wisdom. The respect that we have of Him, helps to render the tender shoots of wisdom to grow. His wisdom has been in existence since the beginning in the form of the Word, as written elsewhere, “In the beginning was the Word. The Word was with G’d, and the Word was G’d” (Johnn 1:1, TLV). Inasmuch that the Word was part of the nature of G’d, and came forth from G’d. “And the Word became flesh and tabernacled among us. We looked upon His glory, the glory of the one and only from the Father, full of grace and truth.” John 1:14, Tree of Life Version

"You are to take some of the first of all the produce of the soil, which you gather from your land that Ad’nai your G’d is giving you, put it in a basket and go to the place Ad’nai your G’d chooses to make His Name dwell.” – Deuteronomy 26:2, Tree of Life Version “A land of wheat and barley, vines, figs and pomegranates, a land of olive oil and honey.” – Deuteronomy 8:8, TLV Moses instructed B’nei Yisrael (the Children of Israel), that when they would enter Eretz Canaan, and establish themselves there, they were to bring the bikurim (first fruits) of their yield to “the place which the L’RD thy G-d shall choose to cause His name to dwell there” (Deuteronomy 26:2). The bikurim were taken from the seven species native to Israel: wheat, barley, grapes, figs, pomegranates, olives and dates. “And it will be, when you enter the land,” begins with the Hebrew word vayehi , indicating joy; the Ohr HaChaim compares this to the verse, “then our mouths will be filled with laughter” (Psalm 126:2). As the experience of joy would be upon B’nei Yisrael when they first entered the Promised Land, so shall we rejoice when we return to Israel at the time of the Messianic Era: “They that sow in tears shall reap in joy” (Psalm 126:5, JPS 1917 Tanach). “The footsteps of the Messiah will be like this. Every good thing will come out of pain and distress” (Kol HaTor). “For we know that the whole creation groans together and suffers birth pains until now — and not only creation, but even ourselves. We ourselves, who have the firstfruits of the Ruach [Spirit], groan inwardly as we eagerly wait for adoption—the redemption of our body.” – Romans 8:22-23, Tree of Life Version “Thou has counted my wanderings; put Thou my tears into Thy bottle; are they not in Thy book?” (Psalm 56:9, JPS 1917 Tanach). Our tears are being stored in the Book of Life; our troubles are regarded from Shomayim (Heaven). We may look forward to continual sanctification, when our lives are turned towards godliness, through the redemption offered to us by way of the Redeemer. The sorrows in this life will eventually give way to joy that we will receive in Malchus Elokim (the Kingdom of G'd). “The Deliverer shall come out of Zion. He shall turn away ungodliness from Jacob. And this is My covenant with them, when I take away their sins” (Romans 11:26b-27, TLV). At the time of the ingathering, when the “first fruits” of Messiah, will be brought into the land, “He will send out his angels with a great shofar, and they will gather together his chosen people from the four winds, from one end of heaven to the other” (Matisyahu 24:31, CJB). “And ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that a great horn [shofar] shall be blown” (Isaiah 27:12-13, JPS 1917 Tanach).

“Suppose a man has a stubborn and rebellious son who does not listen to the voice of his father or mother. They discipline him, but he does not listen to them.” Deuteronomy 21:18, Tree of Life Version According to the sages, there never was, nor ever will be such a case that would resort to capital punishment of a wayward son (Sanhedrin 71a). Rather, the commandment is meant to instruct the parents, in regard to their responsibility in bringing up a morally responsible child. It is incumbent upon the parents to discipline their children in an appropriate manner, according to the values of Torah. Primarily, parents need to exhibit proper conduct in themselves, so that they can serve as role models to their children. Additionally, behavior modification is necessary when a child goes astray. This is done to correct faults, and guide the child along the way. The commandment may be understood as emphasizing the necessity of chastening a son who is in error on a moral level, in order to prevent him from worsening in moral laxity. Additionally, it is written elsewhere, “Train a child in the way he should go, and even when he is old, he will not depart from it” (Proverbs 22:6). Based on the individual blessings that Jacob gave to each of his children, the sages teach that this adage implies the need to keep in mind each child’s unique individuality, when guiding them. “I’ll get up and go to my father, and I’ll say to him, ‘Father, I have sinned against heaven and in your presence. I am no longer worthy to be called your son. Make me like one of your hired workers.' And he got up and went to his own father. But while he was still far away, his father saw him and felt compassion. He ran and fell on his neck and kissed him." Lukas 15:18-20, Tree of Life Version The mashal (parable) of the prodigal son exemplifies the L’RD’s compassion toward us when we go astray. It also reflects the Talmudic saying that if we make an effort towards teshuvah (repentance), the L’RD will meet us halfway. This is shown by the father’s response in the mashal, while his son was “still a long way off,” the father, filled with compassion, went out to greet him. The prodigal son, as the mashal (parable) relates Luke 15:11-24), squandered his inheritance on reckless living. Being destitute, and subject to a famine in the land, he hired himself out to work in the fields, gathering husks for swine; yet, he hardly had enough substance for himself to survive. So, he returned to his father, requesting to be one of his servants, knowing that at least he would be able to put bread on his own table. Yet, his father’s response was overwhelmingly more than he had expected, who welcomed him home with a celebration. “‘For this son of mine was dead and has come back to life—he was lost and is found!'”(15:24). When we return from our wayward ways, to our Father in Heaven, in sincere teshuvah (repentance), He will welcome us with joy.

“A prophet will the L-RD thy G-d raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” Deuteronomy 18:15, JPS 1917 Tanach Moshe speaks to the B’nei Yisrael (Children of Israel), concerning their own implied request for an intermediary, “according to all that thou didst desire of the L-RD thy G-d in Horeb [Sinai] in the day of the assembly, saying: ‘Let me not hear again the voice of the L-RD my G-d, neither let me see this great fire any more, that I die not ‘” (Deuteronomy 18:16). H’Shem responded: “‘They have well said that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him’” (Deuteronomy 18:17-19). Who is this mysterious prophet like unto Moshe, who speaks in H’Shem’s name? “As the first Redeemer [Moses], so the last Redeemer [Messiah]” (Numbers Rabbah 11:2). Moses was the first redeemer, who led the B’nei Yisrael out of Egypt; according to the sages, the final Redeemer, Messiah will be like unto Moses. The prophet mentioned, here, in this passage is Moshiach. He is raised up from amongst his own brethren (the Jewish people); and he speaks the words that H’Shem commands him to speak. Yeshua was raised up from amongst his own brethren. In the Bris Chadashah, he claims not to speak his own words; rather, he says of himself, that he speaks the words that the Father has permitted him to speak. “Because I do not speak on my own, but the one having sent me [Elokim] HaAv [the Father] has given me a mitzvah (commandment) of what I may say and what I may speak” (Yochanan 12:49, Orthodox Jewish Bible). Moshe served as an intermediary between G-d and B’nei Yisrael, “I stood between the L-RD and you at that time, to declare unto you the word of the L-RD” (Deuteronomy 5:5, JPS 1917 Tanach). In regard to Moshiach, he now stands between G-d and man, “For Ad’nai echad hu (there is one G-d) and there is also metavekh echad (one melitz – mediator)” (1 Timototiyos 2:5, OJB). “Like the first redeemer so will the final redeemer be. The first redeemer was Moses, who appeared to them and disappeared. The final redeemer will also appear to them and then disappear” (commentary on Shemot 2, Soncino Talmud). According to the midrash, Moses “disappeared” for three months, when he was hid by his parents, in order to escape the harsh decree against the newborn, even before being placed in a basket in the River. Later in life, he also “disappeared, when he fled to Midian for forty years. The commentary mentioned above explains, that so too would Moshiach, the final redeemer disappear. “Because of oppression and judgment He was taken away. As for His generation, who considered? For He was cut off from the land of the living, for the transgression of my people” (Isaiah 53:8, TLV). Yeshua has “disappeared,” even vanished from before the eyes of the Jewish people (2 Corinthians 3:15-16). Yet, “The one having been taken up from you into Shomayim, will also come again” (Gevurot [Acts] 1:11, OJB).