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).

“Ani L’Dodi, V Dodi Li” the acronyms for these words spell out “Elul.” "So He is not changing the commandment, he is strengthening it, bringing it to its full meaning." Also, a very interesting rendering of the Hebrew word, tzaddik. Thank you. Todah.

“Behold [See], I set before you this day a blessing and a curse: the blessing, if ye shall hearken unto the commandments of the L’RD your G’d, which I command you this day; and the curse, if ye shall not hearken unto the commandments of the L’RD your G’d, but turn aside out of the way which I command you this day.” - Deuteronomy 11:25-28, JPS 1917 Tanach The Hebrew word, re’eh, meaning, to see, may also be understood as “to perceive.” This reading of the word re’eh, may allude to a more subtle understanding of the passage. Consider that to some degree, we may know intellectually that there are consequences for the choices that we make in our lives. Yet, our discernment falls short of the mark, if we do not acknowledge this principle within the realm of our everyday lives, specifically, within the sphere of morality, in regard to our every thought, word, and deed. “It shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations” (Deuteronomy 30:1, JPS). When we “bethink thyself” of the blessings and curses, i.e., perceive that the consequences of our actions are a direct result of either following or not following the commandments, then, we will “return unto the L’RD thy G’d” (Deuteronomy 30:3, JPS). (Because we are able to acknowledge this divine principle in our lives, that gives testimony to His sovereignty, and the authoritative nature of the commandments). In other words, we will be compelled to return to the L’RD, when we see the evidence of G’d’s influence in our lives, by way of the individual blessings and curses that we receive, based upon our conduct in life. This awareness draws us closer to the L’RD, Who is the progenitor of the commandments given to at Sinai. Therefore, we are then able to recognize His influence in our lives, in a direct manner, via the causal relationship between our actions and their consequences. To recognize a divine principle at work, is to accept His Attribute of Justice. “Straight is the gate, narrow is the way that leads to [eternal] life.” - Matthew 7:14 The L’RD makes His expectations known, by encouraging B’nei Yisrael to choose wisely. “I have set before thee life and death, the blessing and the curse; therefore choose life.” Sifrei comments that the additional words, “choose life” are meant to convey the understanding that the L’RD did not mean to imply that it is of no consequence, whichever way we would choose to go. Rather, He encourages us to choose life – chayei olam (eternal life) through making the right choices in our day to day lives. Every moment contains a potential blessing and curse: the choice is ours to make, dependent upon our awareness at the time, in regard to our response to that moment (Me’or Eynayim). This is the level of kedushah (holiness) that the L’RD requires of us: to endeavor to make the right choice in every moment. Additionally, to learn from our mistakes, when we respond in a manner that is less than optimal in the L’RD’s eyes. This requires a constant monitoring of our behavior – what is referred to as internal control, as opposed to an external control. With internal control, an individual may focus on his own thoughts, speech, and action, while examining the conscience at all times. [An accounting of the soul (heshbon hanefesh) may also be made at a designated time of the day]. External control is when someone else points out our mistakes to us. “If we would examine ourselves, we would not come under judgment” (1 Corinthians 11:31, CJB). If we do not accept upon ourselves the yoke of Shomayim (Heaven), as revealed by Messiah, then we will be burdened by the consequences of our sins at the time of judgment. Accepting the yoke of Heaven entails placing the responsibilities of an observant life upon us, by way of permeating our lives with the words of G’d. That is bringing into submission, each and every aspect of our lives, so that we are living in accordance with G’d’s word. We must be servants in this life, for the sake of eternal life in the next.

"We should use HIS HOLY NAME in worship and praise only." - I agree.

“For the land you are going in to possess is not like the land of Egypt from which you came. There you planted your seed and watered it by foot, like a vegetable garden” (Deuteronomy 11:10, TLV). Therefore, consider that the land of Israel is irrigated by the rainfall from heaven, without having to employ any manual irrigation like it was so in Egypt. Perhaps, this may be understood as a consolation, when the manna will cease to fall from Shomyaim (Heaven), once B’nei Yisrael enters the land. Eretz Yisrael “is a land that Ad’nai your G’d cares for—the eyes of Ad’nai your G’d are always on it, from the beginning of the year up to the end of the year” 11:12). So, the implication is as follows: that, if the people commit idolatry, then the L’RD “will shut up the sky so that there will be no rain and the soil will not yield its produce” (11:17). Consequently, Israel will know that they are being chastised, for their error, that they may do teshuvah (repentance). This is the rule of thumb, that G’d chastises those whom he loves, especially the apple of His eye (Deuteronomy 32:10; Zechariah 2:8). This precept is exemplified in Israel’s relationship with G’d. Bnei Yisrael is further commanded to “impress these My words upon your very heart” (11:18, JPS), “to the end that you and your children may endure, in the land that the L’RD swore to your fathers to assign to them, as long as there is a heaven over the earth” (11:21, JPS). “The verse teaches you that the land of Israel was given to the Jewish people forever, like the heaven is over the earth forever. If you are exiled from the land, you will return to it” (R’ Bachya on 11:21; sefaria.org). Even while still mostly dispersed amongst the nations today, we are chastised, until our hearts return to the L’RD. ----- ----- ----- ----- ----- “I am the living bread, which came down from heaven.” - John 6:51, Tree of Life Version “Behold, the eye of the L’RD is toward them that fear Him, toward them that wait for His mercy” (Psalm 33:19, JPS). For ourselves, wherever we may live in the world, G’d’s abundance will be bestowed upon us in due time, whether in this world or the next, as long as we continue to look towards Him in awe and reverence. Through the Messiah, who “came forth from the Father,” we are given “the words of eternal life” (John 16:28, 6:68, TLV). Through him, blessings abound, inasmuch that we abide in his word. He clarified the essence of Torah in his words, particularly within his sermon on the mount (Matthew 5,6,7). And, he exemplified the teachings of both the prophets and Moses in his life. Also, he set a new standard: “Whoever breaks one of the least of these commandments, and teaches others the same, shall be called least in the kingdom of heaven. But whoever keeps and teaches them, this one shall be called great in the kingdom of heaven. For I tell you that unless your righteousness exceeds that of the Pharisees and Torah scholars, you shall never enter the kingdom of heaven” (Matthew 5:19-20, TLV).

“But you who held tight [davak] to AD’NAI your G’d are alive today – all of you.” Deuteronomy 4:4, Tree of Life Version Moses emphasizes to the new generation, that in juxtaposition to those who fell prey to the idolatry of the Moabites, and were subsequently punished by the L’RD, those who remained alive, held fast (davak) to the L’RD. Their steadfastness represents the ideal of deveykus, clinging to the L’RD, as a commandment in and of itself. “You shall fear the L'RD your G'd; him shall you serve, and to Him shall you hold fast [davak]” (Deuteronomy 10:20). Yet, the sages note that elsewhere it is written, “For the L'RD your G'd is a consuming fire” (Deuteronomy 4:24). So, they ask how is it possible to cling to the L’RD, if “G'd is a consuming fire?” The answer given is that one clings to the L’RD by attaching himself to a tzaddik (a righteous person). In light of this explanation, it was B’nei Yisrael’s connection to Moses that brought them close to G’d. He served as an intermediary between the Children of Israel and G’d, as noted in kitvei kodesh (holy scripture): “I stood between the L’RD and you at that time [on Mount Sinai], to tell you the word of the L’RD; for you were afraid because of the fire” (Deuteronomy 5:5). “The one who joins [deveykus] himself to the L’rd is one spirit with Him.” 1 Corinthians 6:17, Tree of Life Version Moses intervened for the people, when they transgressed with the golden calf, and G’d was about to destroy them: “Turn from Your fierce anger, and repent of this evil against your people” (Exodus 32:11-12). He was the prototype model of the Tzaddik HaOlam, through which one cleaves to the L’RD; he served as an intercessor on behalf of the people.’ These considerations may serve as a contextual background for the words of Yeshua: “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6, TLV). “For there is one G’d and there is one Mediator between G’d and men, Messiah Yeshua ” (1 Timothy 2:5, TLV). The role of Moses as an intermediary for B’nei Yisrael points towards the role of Messiah, the Righteous One, who is the derech (path, or way) towards G’d. “For through Him we both have access to the Father by the same Ruach” (Ephesians 2:18, TLV). That is, by attaching ourselves to Yeshua through deveykus, we may be one with the Father. "In Him we have boldness and access with confidence through trusting in Him" (Ephesians 3:12, TLV). “Abide in Me, and I will abide in you. The branch cannot itself produce fruit, unless it abides on the vine. Likewise, you cannot produce fruit unless you abide in Me.” John 15:4, TLV

Yesher koach (strength to you). Baruch H'Shem (Praise G-d). Shalom. In Yeshua, Shimon

This is a d'var Torah, expounding upon the weekly reading of the Torah from a messianic perspective. If I failed to make my points, perhaps, I was too subtle in my presentation. However, if you were expecting a general exposition, based upon well known passages like Hebrews 9-11, that is not my intent here, although I have referred to Hebrews 11, in particular, in past writings. If you're not familiar with this format, at least consider the following verses: John 5:39, John 5:46, Luke 24:27, and 1 Timothy 3:16. There is so much to learn from Torah, by connecting themes to the Bris Chadashah. Yet, I only write in reference to the weekly readings; try seeing what is written in that framework. Perhaps, if you read Hebrews 3:8 - 4:11, you'll get a fuller picture of what I was trying to convey in this particular essay. The concept of Olam Haba is a basic theme in this essay; therefore, 1 Corinthians 2:9 is not at all arbitrary. Thank you for your feedback. Shalom.

“Then all of you came near to me and said: ‘Let’s send men ahead of us to explore the land for us and bring us back word about the way we should go up and the cities we will enter.’” – Deuteronomy 1:22, Tree of Life Version Moses reiterates the events of B’nei Yisrael over the past 39 years, in an effort to convey to the next generation, who will enter the Promised Land, what needs to be learned from their ancestor’s travails. Although various narratives recorded prior in Torah are mentioned, they are being retold in a way that will benefit this generation, boost their morale, and caution them against making similar mistakes that were made by the previous generation. Moses recounts the first time, thirty-eight years prior, that B’nei Yisrael was about to enter the land. Although they had been encouraged at that time to go forward without fear or trepidation, they hesitated, and requested to send men ahead of them, in order to get a better idea of what they would face when attempting to conquer the land. This might have been seen as prudent, were it not for their motivation in making the request. They did not have enough emunah (faith) in the L’RD, to foster the necessary resolve to enter the land, fully trusting in His strength to provide a victory. Moreover, they wanted to see ahead of time whether this land of milk and honey was truly what the L’RD said it was. This denoted a lack of trust in the L’RD’s words of promise, concerning their inheritance. The adage rings true: never look a gift horse in the mouth. They wanted to make their own assessment of the land in order to decide if it was all that the L’RD said it would be. They could not see the land through the L’RD’s eyes, nor think with His thoughts (Isaiah 55:8-11). Thus, Moses reminds the new generation that the L’RD will fight their battles for them. He encourages them to trust in the L’RD; he reminds them of how recently they were able to defeat Og and Sichon, two kings who defended the border into the Promised Land. On a symbolic level, entrance into the Promised Land can be understood as a metaphor for entering Olam Haba (the World to Come). “Things no eye has seen and no ear has heard, that have not entered the heart of mankind— these things G’d has prepared for those who love Him” (1 Corinthians 2:9, TLV). “Let us labour therefore to enter into that rest.” – Hebrews 4:11

“These are the journeys of Bnei-Yisrael when they came out of Egypt.” Numbers 33:1, Tree of Life Version The forty-two journeys of the Children of Israel, “their goings out according to their journeys by the commandment of the L’RD,” were seen from the perspective of G’d, each one as a significant journey of progress, according to His plan (R’ Hirsch). Each time they set out on a journey to the next encampment, there was no room for regret, if they accomplished, learned, and advanced in character development, according to G’d’s intentions. If they failed, the opportunity was given, to return to Him through teshuvah (repentance). Therefore, there was no cause to regret a missed opportunity, as long as they would be focused on a “godly sorrow,” that would bring them to a place of acknowledgment about their transgression. Yet, a sorrow in the form of yearning for the past, for the so-called comforts of Egypt (Numbers 11:5-6), or provisions other than the manna and water that the L’RD provided in the desert, led to complaining and rebellion. This was tantamount to turning away from their divinely inspired goal of entering the Promised Land as a people separated from the nations, in order to serve the L’RD. “G’d designed us to feel remorse over sin in order to produce repentance that leads to victory. This leaves us with no regrets. But the sorrow of the world works death.” 2 Corinthians 7:10, The Passion Translation “Thou didst lead Thy people like a flock, by the hand of Moses and Aaron.” (Psalms 77:20, JPS). Our own life journeys, from place to place mirror the template: forty-two Israelite journeys throughout the wilderness. They were brought out of a place of tumah (impurity), namely Mitzraim (Egypt), crossed through the Sea of reeds that parted for them, symbolic of immersion in a mikveh (i.e., baptism), and continued for forty years in the wilderness until reaching a place of kedushah (holiness) in the Land of Israel. This journey serves to remind us of our overall purpose in life: to move away from a sense of spiritual impurity to greater kedushah (holiness) by repairing our character defects and turning away from sin. “Working out your own salvation in fear and trembling; receiving the end of your faith, even the salvation of your souls” (Philippians 2:12; 1 Peter 1:9). Our individual paths are designed by the L’RD to guide us through the various challenges we face in life. Once we learn the lesson, we may move on to the next place or situation that has an inherent challenge for us, to bring us to the next level. While the ultimate destination of the Israelites was the Promised Land, it is important to keep in mind that our journey reflects that of our (spiritual) ancestors: we may look forward to the salvation that the L’RD is able to work in our lives through His Ruach (Spirit), by preparing us for entrance into the Kingdom.

“See, I am making with him a covenant of shalom! It will be for him and his descendants after him a covenant of an everlasting priesthood—because he was zealous for his G’d and atoned for Bnei-Yisrael.” Numbers 25:11-12, Tree of Life Version As background to the narrative, the people began to commit harlotry with the daughters of Moab (Numbers 25:1, JPS). The daughters of Moab had been sent by Balak, upon the recommendation of Balaam, to seduce the men of Israel. They fell prey to licentiousness and idolatry; hence; The anger of the L’RD was kindled against Israel (Numbers 25:3, JPS). His judgment was in the form of a plague that took the lives of 24,000 Israelites. When Zimri and Cozbi became an affront to all of the nation, only Pinchas stood up, to remedy the situation. His act of zealousness for his G’d, was rewarded with an eternal covenant of peace. Moreover, the Torah indicates that Pinchas made atonement for the children of Israel; the Talmud records that his atonement is everlasting. Pinchas may be seen as a type of the Messiah; in other words, certain characteristics foreshadow or point towards the role of Messiah. For example, his act was one of mesiras nefesh, self-sacrifice, literally, to give up your soul. Pinchas risked his life for the sake of the kedushah (holiness) of Israel, despite the dissent of the people, and the potential threat of Zimri’s relatives to avenge him; he put his life on the line. “The Holy One, blessed be He said to Moses, ‘Be the first to extend a greeting of peace to him,’ as it is written, wherefore say, Behold, I give unto him my covenant of peace; and this atonement [that Phinehas has made] is worthy of being an everlasting atonement.” – Sanhedrin 82b Pinchas is given an everlasting priesthood, which means in the literal sense, one that continues throughout his generations. And, indeed, it is recorded elsewhere that the Kohein Gadol was from his lineage throughout the first and second Temple periods. Yet, from a hyper-literal reading, it sounds as if Pinchas himself is given a priesthood that lasts for eternity. This understanding points toward the priesthood given to Moshiach (Messiah) : “The L’RD hath sworn, and will not repent: ‘Thou art a priest for ever after the manner of Melchizedek’” (Psalm 110:4, JPS). As is further written, about Moshiach (Messiah): “Because he lives forever, his position as cohen does not pass on to someone else; and consequently, he is totally able to deliver those who approach G’d through him; since he is alive forever and thus forever able to intercede on their behalf” (Hebrews 7:24-25, Complete Jewish Bible). “Therefore, let us confidently approach the throne from which G’d gives grace, so that we may receive mercy and find grace in our time of need.” Hebrews 4:16, Complete Jewish Bible