Sunday, April 13, 2014

The Key of David


What Is The Key of The House of David?


In the 2nd and 3rd chapters of The Book of The Revelation of Yehoshua the Mashiach, Yehoshua speaks to the assemblies about the power of G-dliness to overcome all things.  The final success of the members of most of the assemblies is left in question.  Only to the assembly in Philadelphia does Yehoshua give assurance that he will hold the door of success in the mystery of G-dliness open for them, and no one will be able to shut it.  The key to this assurance which is given to the assembly in Philadelphia is the key of the house of David.  

The mystery of this key is that it is the key that unlocks the mystery of the revelation of G-d himself that, it is promised in Revelation 10:7, will be ‘unlocked’ in the hour when the seventh angel prepares to blow his trumpet.  Anyone whose heart longs above all else to shine with the witness of the divine menorah light to the end — anyone who longs to be a witness in the last hour to Yehoshua the Mashiach of Israel — will seek to understand what the key of the house of David is, and why Yehoshua is telling them that he is the one who now has that key.

In his address to the seven assemblies concerning those who overcome the world through the power of G-dliness, Yehoshua has said:

  1. “I will give [them] the right to eat from the tree of life, which is in the paradise of God.”  [The fruit of the tree of life, which is in the Garden of Eden Above, yields the divine spirit of prophecy (Rev. 19:5 and10) by which one may be filled with the knowledge of the letters of the name of G-d, to speak them with a pure lip.]
  2. [They] will not be hurt at all by the second death.  [There is a final exercise of the power of Elohim to trim and prune and redefine his creation to bring it into its eternal estate.  This is his power to exercise as its judge.  This ultimate exercise of the ultimate power will not come against those who have overcome this world through the power of G-dliness, but will justify, strengthen and support them.]
  3. I will give [them] some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it.  [The hidden manna is the inner divine thought that is in the commandment, that is kept from the natural mind, because it pertains to the intent of the commandment in the world to come.  As it is the commandments of G-d, expressing the will of G-d for what all Adam, and each person in Adam, should be, so the inner divine thought of the commandment of G-d defines and empowers each G-dly soul in its personal eternal relationship with G-d.]
  4. To the one who is victorious and does my will to the end, I will give authority over the nations— that one 'will rule them with an iron sceptre and will dash them to pieces like pottery'—just as I have received authority from my Father.  I will also give that one the morning star.  [The will of the G-d Anointed King of Israel is the revelation of the one true G-d, the G-d of Israel.  The one who, in the end, anoints him as King of Israel in his or her heart receives authority over the nations in doing this, and their testimony, when they are called to the witness stand, will crush all claims made by the nations against G-d.  The honor of giving the announcement of the first light of the Kingdom of Mashiach coming over all the earth will be given to them.]
  5. They will walk with me, dressed in white, for they are worthy… I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels.  [The white robe is the robe of the high priest who was commanded to enter into the presence of G-d in the Holy of Holies in the Temple, to stand before the ark of the Torah of G-d and before its cover, the place of G-d’s presence.  There atonement for all the sin of Israel is found. There the atonement of the sprinkling of the blood of Yehoshua for Jerusalem and for Israel is found, for all the sin that was found in her, which was all the sin of Adam. This atonement rests as a covering for the Torah of G-d in the heart of G-d’s presence and in the hearts of the children of Israel and all the nations which adhere to her, for every soul that overcomes the world through the power of the word of G-d and of G-dliness.]
  6. I will make [that person to be] a pillar in the temple of my God.  Never again will they leave it. I will write on them the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on them my new name.  [The dwelling place on earth which G-d made for Adam, where he would meet and fellowship with Adam was destroyed through unthankfulness, covetousness and theft.  Instead of being filled with prayer, the Garden of Eden was filled with silence.  The place of pure and everlasting meeting between G-d and Adam is in the new Jerusalem, the redeemed heart of Israel.  Whoever has this testimony will be made a pillar in that temple, that place of meeting.  And the reward of their service will be the name of G-d and his Mashiach, together with the name of his bride written upon them.  For the communion of G-d himself shall be all their sustenance.  For then the earth and the heavens shall be filled forever with the sound of the prayer of thanksgiving.]
  7. I will give [them] the right to sit with me on my throne, just as I overcame all and sat down with my Father on his throne.  [The joy of all things will be seeing the lovingkindness of G-d shown to Jerusalem and to Israel, for the sake of all creation, and through the power of that joy all creation will exercise lovingkindness one toward another, and shall rule over all temptation, walking perfectly before G-d forever.]

With these promises, Yehoshua exhorts all who are assembled through his name to overcome the daydreaming of this world, with all its shameful covering over of guilt and rationalizing of sin and proud and violent imaginations of never ending generations and futures.  He exhorts all to overcome the atheism of sin with the power of the promise of this G-dliness which he reveals, the G-dliness to come, which is in him, to which he holds the key, which G-d has called, the key of David.


The Key of David in The Prophetic Scriptures


Isa 22:20 ¶And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: 

Isa 22:21 And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 

Isa 22:22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. 

Isa 22:23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. 

Isa 22:24 And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the cups, even to all the pitchers. 


The Azamra Know Your Bible COMMENTARY,
(http://www.azamra.org/NaCh.shtml)
tells us that:

The closing section of chapter 22 of Isaiah in verses 15-25 is a prophecy against "this steward Shevna who is over the house". 
This commentary tells us that Shevna was the leader of in Jerusalem in the time of King Hezekiah of those who secretly desired to surrender to the Assyrian adversary. 

He is specifically mentioned in Isaiah's narrative about the siege of Sennacherib as having been one of the Hezekiah's envoys sent to the ramparts of Jerusalem to speak with Sennacherib's spokesman Ravshakeh (Isaiah 36:3). There the text calls Shevna the "scribe" while El-yakim son of Hilkiah is described (at that point) as being "over the house" (meaning either the king's chamberlain or perhaps the chief Temple officer). 
However in our present (earlier) chapter, it is Shevna who is said to be "over the house" (v 15). RaDaK (Rabbi David Kimchi, on v 20 of our present chapter) conjectures that Shevna was initially the king's chamberlain but that he was demoted to the position of scribe while El-yakim was appointed "over the house" as prophesied in vv 20-24 of our present chapter. 
At the height of the siege of Jerusalem, Shevna, as Hezekiah's "scribe", put on an outward display of loyalty but was secretly bent on treachery.  Apparently he intended to break out of Jerusalem and go over to the side of Sennacherib, expecting that he would be appointed king in place of Hezekiah.  
The Talmud relates that Shevna shot an arrow to the Assyrian camp with a message that he and his party were in favour of capitulation while Hezekiah was defiant. However, after Shevna left Jerusalem the angel Gabriel closed the city gates, preventing any of his followers from leaving, and when Shevna came alone to Sennacherib's camp the king had him tied to horses tails and dragged over thorns (Sanhedrin 26a-b).
In Rabbi Nachman's teaching in Likutey Moharan II:1, Shevna is seen as the archetype of the false leader while El-yakim ben Hilkiah is the archetype of the true Tzaddik, (the Righteous One).


What Is The History of The Key of David? 


We read in Isaiah about G-d taking the key of the house of David from Shevna, (or the possibility of receiving the key of the house of David from Shevna), and giving it to El-yakim. What, then, is this key? In one word, the key of the house of David is the promise that G-d made to King Solomon to preserve one tribe for the sake of his covenant with David.  What covenant is this?  It is G-d’s only covenant, the same covenant he made with Avraham, his Torah covenant, the covenant of the Good News of the Jew, the Good News of Judah and Jerusalem.  This is the record:

1 Kgs. 11:11 Wherefore the Lord said unto Solomon, Forasmuch as this is done by you, and you have not kept my covenant and my statutes, which I have commanded you, I will surely rend the kingdom from you, and will give it to your servant.
12 Notwithstanding in your days I will not do it for David your father’s sake: but I will rend it out of the hand of your son.
13 Howbeit I will not rend away all the kingdom; but will give one tribe to your son for David my servant’s sake, and for Jerusalem’s sake which I have chosen. 

Also:

1 Kings 11:26ff.
 ¶And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.  And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:
30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces:
31 And he said to Jeroboam, Take ten pieces: for this is what the Lord says, even the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to you:
32 But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:
33 Because they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.
34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes:
35 But I will take the kingdom out of his son’s hand, and will give it unto you, even ten tribes.
36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
37 And I will take you, and you shall reign according to all that your soul desires, and shall be king over Israel.
38 And it shall be, if you will attend unto all that I command you, and will walk in my ways, and do what is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with you, and build you a sure house, as I built for David, and will give Israel unto you.


The Key of The House of David is this:


The key of the house of David is this: 1Kings 11:13 “Howbeit I will not rend away all the kingdom; but will give one tribe to your son for David my servant’s sake, and for Jerusalem’s sake which I have chosen.”

Whatsoever would happen to to the tribes taken away from the house of David, it was determined that the tribe of Judah would be preserved to the house of David for the sake of the covenant that G-d made with David that David’s son should be made Mashiach, and for the sake of Jerusalem, which was chosen as the city of the meeting place with G-d.

Thus, when  Sennacherib came against Judah and Jerusalem to destroy them he came against the the promise of the word of G-d to bring forth Mashiach and save Jerusalem.  Against Judah and against Jerusalem Sennacherib could have power but against the word of G-d Sennacherib could have no power.  Therefore Shevna in seeking to form a collaboration with Sennacherib, to accommodate the adversary of the word of G-d, was consumed by the word of G-d.  El-yakim son of Hilkiah, however, who was faithful to the testimony of the promise to the house of David received the key of David, to guard over the house until he to whom the key belonged came to his own.

Then, when the Son of David came and prayed with the sacrifice of his soul for Jerusalem he himself was given the charge over this promise of G-d’s word to Solomon concerning Judah and Jerusalem.  Just as Judah and Jerusalem could not be destroyed though they were brought down into the level of captivity by Babylon, so they cannot be destroyed now in the end of days.  For the executed and risen Yehoshua the Mashiach himself, who is seated at the right hand of the Father in the heavens, holds this key of David.  All eternal and universal salvation is promised through this key, this promise of the Davidic Prince ruling over Judah and Jerusalem, in which also all the tribes are called up to salvation and unity with G-d, and all nations as their servants in this salvation.

Therefore it is written:

Rev 3:5 “The one who overcomes, the same shall be clothed in white raiment; and I will not blot out their name out of the book of life, but I will confess their name before my Father, and before his angels."
Rev 3:6 "The one who has an ear, let them hear what the Spirit says unto the gatherings.”
Rev 3:7 "And to the angel of the gathering in Philadelphia write; These things says he who is holy, he who is true, he who has the key of David, he who opens, and no one shuts; and shuts, and no one opens;”
Rev 3:8 "I know your works: behold, I have set before you an open door, and no one can shut it: for you have a little strength, and have kept my word, and have not denied my name."
Rev 3:9 "Behold, I will make them of the synagogue of the adversary, who say they are Jews, and are not, but do lie; behold, I will make them to come and worship before your feet, and to know that I have loved you.”

Shevna was a Jew who proved to not be a Jew but was one who converted to the anti-faith of the adversary, the false faith of the imposture Messiah. For the king of Assyria was the type of the final king of the north, the one prophesied to be the imposture Messiah.  Shevna was one who would have willingly made even a gentile tyrant his emperor, and in doing so he would have brought Jerusalem and Judah into the same captivity as that of the lost tribes of the house of Israel, because he did not have faith in the word of G-d.  

Shevna was made like dust before the feet of El-yakim son of Hilkiah, who was given the key of the house of David, the torch of the promise of G-d made to King Solomon, and El-yakim was made the peg upon which the hopes of Judah and Jerusalem were hung, preserving them safely until the time that the promised son of David would come. This is the Scriptural reference that is being made, the Biblical account being referred to by Yehoshua in his address to the assembly in Philadelphia.


The Gathering (Philadelphia) Receiving The Keys To The Kingdom


Heb 5:5 So also Messiah glorified not himself to be made an high priest; but he that said unto him, You are my Son, today have I begotten you. 

Heb 5:6 As he saith also in another place, You are a priest forever after the order of Melkisedek. 
[Note:  This is the high priesthood of the firstborn, which priesthood was confessed by the words of Melkisedek as being given by G-d to Avraham. When the priesthood was given to the tribe of Levi, it was done so in the aspect of holding the place and office of the firstborn of Israel, until the Mashiach should come.]

Heb 5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 
[Note:  This was done by Mashiach Yehoshua as the true firstborn high priest of Israel.  His prayers as the firstborn high priest of Israel were made for Israel.  To say, that they were somehow made for others, in rejection of Israel, is to go outside the Scripture.  Indeed, to say that his prayers were for anyone or anything other than Israel, in order that all families of the earth might be blessed through the salvation of Israel, as promised to Avraham, is to contradict the covenant of promise that G-d made with Avraham.  This is essentially the bankrupt nature of what is called Replacement Theology, which is Rejection Theology, in that it is based on the supposed rejection of corporate Israel, (either from the beginning or at the time of the death of Messiah), rather than its redemption.  Indeed, Yehoshua offered up prayers and supplications with strong crying and tears unto him that was able to save him from death” for Jerusalem’s sake and for the sake of all Israel, in order that Adam might thereby receive atonement for sin, “and (he) was heard in that he feared” (the G-d of Israel, the Most High).]

Heb 5:8 Though he were a Son, yet learned he obedience by the things which he suffered; Heb 5:9 And being made perfect, he became the author of eternal salvation unto all them that obey him;


The Key of David Is The Promise of The Good News, 

Which We Must Hear and Obey


1Kgs 11:36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 
[Note:  This obedience of faith, to this Good News of Israel and Her Messiah is the obedience whereby we overcome our evil inclination which has caused us to obey sin. Unto this obedience he will open every door and unto every counterfeit of this faith he will close every door, as he showed with Shevna, closing every door and with El-yakim son of Hilkiah opening every door. Therefore let us rectify our hearts before G-d to serve no other goal than his Good News, first to the Jew and also to the Goy.]


Why Does Yehoshua Tell Us That It Is He Who Now Holds The Key of David?


The good news is that Jerusalem and Judah were preserved through captivity and centuries of domination by gentile empires through prophets and holy, faithful believers like El-yakim until Yehoshua, the promised son of David came and through his prayer and sacrifice preserved once for all Jerusalem and the tribe of Judah even to and through the last hour of the last day of tribulation and judgment.  All who are faithful to the testimony of that prayer and sacrifice of Yehoshua for Judah and Jerusalem will also be preserved in that salvation.


“I Make a New Thing:  A Woman Shall Surround A Man”


In Jeremiah 31 we read this mysterious prophecy of the new creation.  Revelation chapter 12 can be read as a commentary on this prophecy.  Israel, through her G-dliness, her devotion to her G-dly son, is seen as being, as it were, for a time, the saviour of her saviour.  Like the woman in Genesis 3:15, the woman suffers the enmity of the adversary, becoming the target of the adversary until the body that is in her comes forth that is able to crush the head of the adversary.  Then all Israel is saved!  For Israel is not Israel according to any definition that the nations can reject her or destroy or exterminate her.  Nor is she Israel according to the natural definition of other nations who are defined only as branches of one family tree, through the headship of Adam.  For Israel is defined by G-d alone, as one branch of the human family, but as the only family branch that he has chosen to redeem, to give to her a new head, even her bridegroom, Mashiach, into which to graft all branches of humanity for salvation.  Just so, this is the eternal Eve, the true Mother of All Living, even the first Adam, through repentance.



Thursday, November 21, 2013

The Little Book In The Torah

Surrounding the verses 35 and 36 of Numbers chapter 10 in the Hebrew text there are two inverted Nuns.  This is the form of the Hebrew letter, Nun:  נ.  An inverted Nun takes the form of a bracket.

The sages explain that these inverted Nuns bracket these two verses to set them off as a little book, a sefer of the Torah itself.  As a result the book of Numbers is divided into three books, the chapters and verses that come before this little book, then this little book, then the chapters that come after this little book.  As a result, the Torah is made to be composed of seven books instead of five books.

Now the content of this "little book" found inside the book of Numbers is of great importance.  Just how important it is is recognized every time the Torah Scroll is taken out of the ark in every synagogue. For then this little book of two verses is read:

'And it came to pass, when the ark set forward, that Moses said: "Rise up, O HASHEM, and let Your enemies be scattered; and let them that hate You flee before You."
And when it rested, he said: "Return, O HASHEM, unto the ten thousands of the families of Israel."'

The content of this "little book"of two verses includes the whole essence of the story of all the Torah and the Good News of the Mashiach of Israel, from beginning to end, just as the ark itself contains the Torah.  For the Torah read together with the Good News is the story of the redemption of Israel, both of the heart and of the body of the whole family, and this is the blessing that reveals the Creator becoming the Redeemer of the world.

As Hashem rises up in judgment upon all that is anti-Israel, all that is anti-Torah, all that is anti-Mashiach, against all anti-Semitism, He demonstrates that all of this hatred is hatred only of Him.  And as He overcomes it all through the power and force of His Voice of seven thunders, His holiness and love in the redemption of Israel His people and Zion His home in the earth, He brings salvation and blessing to all creation.


Wednesday, September 11, 2013

Hearing Seven Thunders In Psalms 29


Psalms Chapter 29 
תְּהִלִּים
א מִזְמוֹר, לְדָוִד: הָבוּ לַיהוָה, בְּנֵי אֵלִים; הָבוּ לַיהוָה, כָּבוֹד וָעֹז.

Poetic Reading
The heart of David in song. Confess the the truth of the One, the Only One, Israel’s God, all you the mighty children of the Mighty God!. Confess the truth that He alone is glorious and strong.

1 A Psalm of David. Ascribe unto 'The Name', O you children of might, ascribe unto 'The Name' glory and strength.

Poetic Commentary
Angels of the Revelation, Let us join with you to acknowledge the God of Israel. Let us join together to acknowledge Him as the God of all glory and strength! 

ב הָבוּ לַיהוָה, כְּבוֹד שְׁמוֹ; הִשְׁתַּחֲווּ לַיהוָה, בְּהַדְרַת-קֹדֶשׁ.

Poetic Reading
Give your testimony on the witness stand, for creation is on trial. Will the creature steal the glory of his Creator? Let Israel give her testimony for her God! Let her rejoice in the glory of His name! Let her teach the nations the true worship of the One.


2 Ascribe unto 'The Name' the glory due unto His name; worship 'The Name' in the beauty of holiness.

Poetic Commentary 
With you, angels of the Revelation of the Messiah of Israel, Let us honor The Great Name. Let us join as one to ascribe to the Name of the God of Israel His due. And let us go on to attain our maturity, to acknowledge the One Holy Name by arranging ourselves according to the pattern of the beauty of holiness.

 

"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the First Day of Creation





ג קוֹל יְהוָה, עַל-הַמָּיִם:
אֵל-הַכָּבוֹד הִרְעִים; יְהוָה, עַל-מַיִם רַבִּים.



Poetic Reading

The thunderous voice of Israel’s God commands the tumultuous waves; He thunders over the roar of all the nations, commanding them to be still, to be mute and come to rest. The Glorious Power thunders! Israel’s God thunders, subduing the many waters of ice and fire.  The revelation of Israel's God subdues the chaos of hatred, the enmity toward Israel in the heart of the nations.


 

 The First of The Seven Thunders


Hashem Calling "Israel" Over The Waters 
Over The Waters of The Chaos 
The Chaos of The Nations


3 The voice of 'The Name' is upon the waters;
the God of glory thunders, even 'The Name' upon many waters.



Poetic Commentary

Go forth angel upon the white horse, ride upon the waters! Let your shofar blast and part the nations like waters! Announce the coming of the God of the Great Shabbat, the God of Israel! Go forth, let your white horse’s hooves pound upon the many waters! The chariot of the God of the Torah comes, with his glory in his voice, his voice like the waves of Heaven's thunder pounding upon the waters.

 

"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Second Day of Creation





ד קוֹל-יְהוָה בַּכֹּחַ; קוֹל יְהוָה, בֶּהָדָר.


Poetic Reading

The thunderous voice of Israel’s God moves worlds like winds of dust. The thunderous voice of Israel’s God turns light into darkness and darkness into light. 







The Voice of the Third Day of Creation






The thunderous voice of Israel’s God hews down the world’s pillars; yes, Israel’s God hews down the pillars of His Temple.



 The Second of The Seven Thunders


Hashem Dividing The Waters
The Waters Above From The Waters Below
Making Israel The Rule


4a The voice of 'The Name' is powerful; 4b the voice of 'The Name' is full of majesty.


Poetic Commentary

4a The voice of Israel’s God thunders with great power, killing and making alive. Ride, you messengers! Angel upon the red horse, ride! Take away the world’s false peace as you ride! Take away false peace with the shofar blast of truth. With the truth spoken in the voice of God's love for Israel take from the nations, the children of violence, their false plan of peace.




 The Third of The Seven Thunders


Hashem Planting the Heavens and Earth
Making Them Fertile
with The Seed Potential of Israel

4b Every human heart aches, every human dream breaks, as the angel on a black horse passes through all lands. Let us join with her who opened the door to death but who was made the Mother of All Living through the grace of God's Great Revelation! She passes by to measure what the limits of poverty are that the human spirit can endure. Be true, oh black horse rider, to that judgment and mercy for the atonement that composes the majesty of the God of Israel!


"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Fourth Day of Creation 

 

 

 

ה קוֹל יְהוָה, שֹׁבֵר אֲרָזִים; וַיְשַׁבֵּר יְהוָה, אֶת-אַרְזֵי הַלְּבָנוֹן.



 

Poetic Reading

He makes their pillars to fly like a young angel. At the sound of His thundering voice both the Temple and its rulers fly like fledglings, like newborn angels of God.

 The Fourth of The Seven Thunders


Hashem Turning The Soil of The Universe
Overturning The Nations
Cultivating The Seed of Israel


5 The voice of 'The Name' breaks the cedars; yea, The Name breaks in pieces the cedars of Lebanon.



 
Poetic Commentary

God breathes His name softly and the cedars of Lebanon break. Eber shakes, Assyria falls. God proclaims: “I am the God of Israel,” and the tall cedars break off from the root; the the nations break and fall toward hell… Death, like a vulture approaches the worlds, an angel riding on a pale horse. The head of Humanity is cut off and Israel’s king is anointed to reign over Adam, the Messiah of Israel enthroned on high! When the angel of Death approaches the Throne on an ash coloured horse, the angels themselves melt like gold and like silver, and are moulded anew. Let us all be broken and mended with Israel!

ו וַיַּרְקִידֵם כְּמוֹ-עֵגֶל; לְבָנוֹן וְשִׂרְיֹן, כְּמוֹ בֶן-רְאֵמִים.



Poetic Reading

Indeed, he makes the pillars to fly like a young angel. At the sound of His thundering voice both the Temple builders and its rulers fly like fledglings, like newborn angels of God.


6 He makes them also to skip like a calf; Lebanon and Sirion like a young wild-ox.



Poetic Commentary

On the day that the ashen horse passes through the nations, all lands will shift to and fro and move from their places. Lebanon and its high mountain will skip over a chasm that is open into hell. Like young calves they will skip in pursuit of one who is a Jew, and they will say to him, “Let us go with you, for we have heard that God is with you!” On the day that the ash coloured horse passes through a great mixed multitude will chase after the children of Israel.


"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Fifth Day of Creation 




ז קוֹל-יְהוָה חֹצֵב; לַהֲבוֹת אֵשׁ.




 
Poetic Reading

The thunderous voice of Israel’s God engraves ten words of nothingness, shooting them like a flame of lightning fire, into His emptied place, sending them to form His creation.

 

 The Fifth of The Seven Thunders


Hashem Gardening The Universe
Pruning Back Fruitless Pride
Governing All By The Rule of Israel


7 The voice of 'The Name' hews out flames of fire.



Poetic Commentary

The voice of the God of Israel is a chariot of amber lightening. No sight can penetrate its love or comprehend its glory. Its arms are letters, the letters of God’s Torah. In a moment the letters of God's thunderous voice shall surgically strike the earth. The arms of the chariot of the God of Israel shall strike through the sun and make it bow down at the feet of Israel. So shall God's shofar reply to the shofar prayers of Israel.


 "When he had cried like a roaring lion, seven thunders uttered their voices."

 

The Voice of the Sixth Day of Creation 

 

 

ח קוֹל יְהוָה, יָחִיל מִדְבָּר; יָחִיל יְהוָה, מִדְבַּר קָדֵשׁ.


Poetic Reading 

The thunderous voice of Israel’s God trembles; creation hears and is shaken, a shaken wilderness. The thunderous voice of Israel’s God trembles and creation is shaken until it is no more, and until it is again, a gate of hope and holiness. 

 

 The Sixth of The Seven Thunders


Hashem Regenerating The Universe
Creating All Things New
Re-birthing all Nations With Israel


8 The voice of 'The Name' shakes the wilderness; The Name shakes the wilderness of Kadesh.


Poetic Commentary

The thunderous voice of the God of Israel rolls across the wilderness of the nations, the lonely place of death where Israel wanders. The continents quake and tremble. The planet is shattered like glass and holds its breath in fear. All its forests begin to wilt. The earth has no pulse. Then the twelve tribes of Israel ride upon the chariot of God’s voice, amidst the falling stars, beneath the black sun and the blood moon. Israel’s final testimony to the truth of her God begins. The breath of the trees is stirred, the world's heart begins again to beat.


"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Seventh Day of Creation 

 

 

 

ט קוֹל יְהוָה, יְחוֹלֵל אַיָּלוֹת-- וַיֶּחֱשֹׂף יְעָרוֹת:
וּבְהֵיכָלוֹ-- כֻּלּוֹ, אֹמֵר כָּבוֹד.


Poetic Reading

The thunderous voice of Israel’s God makes all the heavens and earth give new birth. Old things are passed away, See, all things are made new! And in His Eternal Temple all voices are the echo of His awesome glory.

 

 The Seventh of The Seven Thunders


Hashem Resurrecting Heaven and Earth
Revealing The Righteous One On His Throne
Redeeming All Things With Israel


9 The voice of 'The Name' makes the deer to calve, and strips the forests bare; and in His temple all say: "Glory".



Poetic Commentary

Adam named the animals, then he sinned against their Maker and his violent hand came down upon them. The doe gave birth to the dying fawn. The shofar of the God of Israel rings with the wavering echoes of His voice, the sound of judgment and of great compassion throughout all the worlds, liberating all things from the curse of the sin of Adam. It is the moment for the birthing, the birthing of new heavens and a new earth. All worlds shall be planted within the forests of God. The doe shall give birth to her eternal fawns. Jerusalem roars with the voices of joy above and below, in the praises of the God of Israel!


י יְהוָה, לַמַּבּוּל יָשָׁב; וַיֵּשֶׁב יְהוָה, מֶלֶךְ לְעוֹלָם.


Poetic Reading

The God of Israel sat as a King and waited at the time of the flood for the worlds above, the officers of His court, to execute His word. The God of Israel sits as the King over all eternity. 




10 'The Name' sat enthroned at the flood; yes, 'The Name' sits as King for ever.


Poetic Commentary

Elijah came in the Spirit to Noah. The spirit of Elijah in the ark, opening a window that we might look out and see the God of Israel sitting upon the Flood. The God of Israel sits from before the beginning of the waters to beyond the end of the waters, King forever, driving back the waves with His great shofar voice, that Israel might cross over.


"Prepare yourselves for Hashem..." Rashi, Malbim

יא יְהוָה--עֹז, לְעַמּוֹ יִתֵּן; יְהוָה, יְבָרֵךְ אֶת-עַמּוֹ בַשָּׁלוֹם.



Poetic Reading

The God of Israel will give His strength of kindness to His people; the God of Israel will give the power of His blessing to His people so that they shall heal many and be healed with peace.


11 'The Name' will give strength unto His people; 'The Name' will bless his people with peace.


Poetic Commentary

Israel’s God will receive the testimony of his people. She shall confess that her father was Adam, but now her father is Avraham, for she died in her Messiah, and is risen in the Son of Adam, and Avraham now is her blood. For she worshipped idols and died but has been created again, yes, it is Israel who lives a second time, through the mystery of God, because God loved the seed of Avraham with a love for an only begotten son and would not let him go.

Saturday, May 11, 2013

Talmud˙˙˙Covenant Anew


Relationship Of The Oral Torah To Mashiach ben Yoseph


I will resume the series on the judgments upon Egypt and their relation to the judgements upon the nations shortly.  Before I do, it is necessary to state, for those who are prepared to understand this, what the relationship of the Oral Torah is to Mashiach ben Yoseph.  I will attempt to do this by discussing the shmita year.  "The sabbath year (shmita Hebrew: שמיטה‎, literally "release") also called the sabbatical year or sheviit (Hebrew: שביעית‎, literally "seventh") is the seventh year of the seven-year agricultural cycle mandated by the Torah for the Land of Israel," (definition from Wikipedia).

Halakha  Of The Seventh Year and The Messianic Era

If the halakha  of the seventh year is the halakha  of the Messianic Era, what is the halakha  of the sixth-year onion? The halakha  is the ruling of the sages who sit in Moshe's seat as to the correct decision as how to read and practice the instructions of the Torah.  Clearly, there is a prophetic aspect to the Sabbath year, an aspect which speaks of the era when Mashiach will "rule the nations with a rod of iron".  That is, when he will teach the nations repentance according to the instructions of the Torah, through the example he sets with his beloved Torah-Israel, Torah observant in all its twelve tribes. Since there is also a halakha  of practice for the keeping of the seventh year Sabbath, every Torah instruction for that practice represents a ray of prophecy for the Messianic Kingdom.  The Talmud takes up the question of the halakha  of the onion that is planted and grown in the sixth year.  What is the Torah's instruction for how it shall be dealt with in the seventh?

Jerusalem Talmud Sheviis 48b ArtScroll trans. (including amplifying texts):

Sixth-year onions on which rain fell during the seventh year, and they then sprouted, if their leaves were dark, they [both the leaves and the onions] are forbidden, because it is clear that they grew from nutrients drawn from the ground. But if they became pale, they are permitted, since it is clear that they did not draw their nutrients from the ground.

The Seventh Year Onion In The Mishna - What Is It?

The Mishna is drawing a line around the seventh year.  The onion is a medium for that line because when it is exposed to moisture, such even as a sprinkle of rain, it is possible for it to grow new leaf shoots.  If such leaf shoots draw from the onion itself this is one thing, but if they draw from soil this is another thing.  We are given a means for determining whether the onion is produce of the sixth-year, the seventh-year, or the eighth-year, (or the year that follows), depending on the case involved.

How Is The Seventh Year Commandment of Rest To Be Fulfilled?

How, unless Israel draws such a halachic line in agriculture and consumption, is observance of the commandment of rest during the seventh year to actually be accomplished?  Just as each weekly Sabbath Day must be marked with a line at the beginning and at the end in order to be universally and faithfully observed, so the Seventh Year Sabbath must be marked with a line which distinguishes it in Torah instruction and observance of instructions from the sixth year and from the year that follows.

It is not the approximate year but the precise year to which the commandment refers, and therefore the action of drawing the line must be made or there is no observance at all.  It is not only the adherence to the line but the drawing of the line itself that is an essential and critical element of the commandment.  The sixth-year onion is an aspect of that line on the one side and the "eighth-year onion" is an aspect of that line on the other side of the seventh year.  What is the metaphor of the sixth-year onion for the Messianic era.  Categorically, the sixth-year onion is a legal issue which serves to speak of the footsteps of Mashiach.  It is a prophetic ruling of the Oral Torah which points faithfully to inform those who know the Torah of the moment when the Messianic labor pains will end and the Messianic Kingdom will be born.  However, it is known that no one can know that exact moment except G-d  the Father.  How, then, is this onion to be understood?  First we must clarify how it is to be understood halachically as a way to understand it prophetically.

The Onion That Is Dark

The onion that is dark is the onion (daily life-sustenance) that partakes of the soil of this age.  It is not permitted.  This is the "wars and rumors of wars, earthquakes in diverse places," etc., which cannot be embraced as the ruach/spirit of life, for it is the ruach of death, and in the measure of a testimony that brings to Mashiach but is not Mashiach.  This is because what partakes of the "soil" of the present order only leads up to Sheviis, the shmitta year (and not of the rest of Sheviis itself), and therefore "wars and rumors of wars" represents those strong efforts to believe in and preserve this world.

More accurately, those aspects of the footsteps of Mashiach which are of the category of "wars and rumors of wars" are the aspect of the Torah's power to bring the judgment of death and its correction to our strong efforts to believe in this world and preserve this world.  For, like the sixth-year onion in relation to Sheviis there are two sides to the "wars and rumors of war" that lead up to the Messianic Era. Understand the following carefully.

The sixth-year onion is, on one side, or in one aspect, produce for the six years that correspond to the present era of this world, the present world order.  The six years are like the six days of the week.  In relation to the Sabbath they are secular, the days of this world order.  On the other side, in a changed aspect, when the rain from heaven, the rain from the seventh year, touches the sixth-year onion and when it is claimed for the purpose of the halakha of Sheviis, the seventh year, the sixth-year onion becomes an aspect of the line that defines the commandment and makes the Sabbath Year's complete observance possible.  Just so, while "wars and rumors of war" are sinful on their own terms, when they are claimed by the prophetic Torah as a measure of the labor pains of the Messianic Era, they are made Torah.

Eliyahu and Mashiach ben Yoseph

If "wars and rumors of wars" are put in the context of the love of this world, this is the ruach/spirit of death, but if "wars and rumors of wars" are put in the context of correction from the love of this world, this is the ruach of Eliyahu and the path of Mashiach ben Yoseph.  It is both Eliyahu and Mashiach ben Yoseph who are involved in defining and claiming elements of this world for the sake of Torah. For Eliyahu carries the prophetic work of the Oral Torah up to, and then forward, the work of Mashiach ben Yoseph, to prepare the way for Mashiach ben Davíd.  No one should be confused by the idea of two Messiahs.  The ruach/spirit of Mashiach manifests in two aspects. One is represented by Yoseph.  The other is represented by Davíd. Yoseph represents the body, the bride, and her slowly coming of age.  Davíd represents the head, the bridegroom, which is to say, the Son of Davíd, the Mashiach.

Just as Yoseph was anointed by the word of prophecy to rule in Israel in order to prepare the way and enable the scepter to pass to Yehudah, so the children who serve and obey the G-d of the holy covenant, as did Yoseph in exile, are anointed, through the ruach of Mashiach which dwells in them, to prepare the way for the restoration of Divinely appointed rulership over the world of the house of faith, the rulership of the house of Davíd.  And it is Eliyahu who leads all who are anointed with the ruach of Mashiach, for he guides them in the prophecies of the Oral Torah in order to prepare the way.

The ruach that takes hold of the sixth-year onion is first the ruach of Eliyahu.  This is the ruach which takes hold of what sustains the present era, and in taking hold of it claims it for prophecy. This is the onion that is dark, and is not permitted because it partakes of the soil of this world.  Nevertheless, Eliyahu takes a hold of it and holding it in his hand uses it for halakha, and so also for prophecy.  It is in this way that redemption of the natural is made possible.

The Onion That Is Pale

The sixth-year onion that does not partake of the soil of this world, of "wars and rumors of wars," is the pale onion, which partakes only of the aspect of, "this good news will be declared unto the ends of the earth, then the end will come."  This is the ruach that is entirely of Mashiach ben Yoseph, the regenerate ruach set apart from the natural.  For it is the ruach that is in this world but not of it.  This is also the "eighth-year onion", because this onion is the metaphor of everything in the world being claimed by the rule of the Mashiach of Israel in his redemption of Israel, "the eternal onion,"just as if it had not come from the sixth year at all.  Once Mashiach has made atonement for the transgressions of Israel in the commandment of the shmitta year, it is as though the very same onion, the dark onion, which partook of the soil of this world and was illegally harvested, the wars of Israel according to the flesh, is turned into the pale onion, the permitted onion.  It is the very same onion.  This is the idea of the justification of life.

It is the action of drawing the halachic line, therefore which corresponds to giving a true and faithful witness to Hashem through a national observance of His commandment.  And this is the Talmudic testimony of determination of halakha that must be made, the action of drawing the line for the kosher good news, because the "onion of the wars and rumors of war" is nothing at all until it is defined by the word of Torah.  As it is written in Amos 3:7 -
7 For Adonai Hashem will do nothing, unless He reveals His counsel unto His servants the prophets.

And therefore we read:
Revelation 10:7 But in the days when the seventh angel is about to sound his trumpet, the mystery of G-d  will be accomplished, just as he announced to his servants the prophets."

Just as none of the judgments that came upon Pharaoh came from Hashem except as interpreted through the prophecy of Moshe, so it will be in the coming of Mashiach.  The judgments of Israel's redemption, the footsteps, or birth pangs, of Mashiach do not come except by the word of Mashiach, and the end does not come except by the Talmudic line of holiness being drawn around the good news of Israel and Her Mashiach, which must come from those who sit in Moshe's seat.  This we will see, then, is the aspect of Eliyahu and of Mashiach be Yoseph, preparing the way for the Son of David to embrace Yerushalayim, his bride, as it was said to Yochanan, "You must prophesy again concerning many peoples and nations and tongues and kings.” Rev. 10:11


Addenda:

The following is from http://www.star-k.com/kashrus/kk-shmitta-5768.htm  See the full article there for a complete treatment of the subject.

        I. Working The Land - What Is Prohibited?
        The laws regarding the land are extremely complicated and not very relevant to people who don’t own land in Israel, so we will deal with this only briefly.  In general, all work intended to enhance the land, to prepare the land for producing a yield, or to enhance vegetation is forbid­den.  Therefore, one may not plow the land, plant seeds or saplings, or even prune trees because these activities promote growth and are considered forbidden forms of work.

        Some other prohibited activities include watering, fertilizing, weeding and other essential field­work.  If the purpose of the work is to protect what has already grown from becoming ruined, or if trees are in danger of dying, certain activities are generally permitted.  Since these laws are very complicated, a posek, Torah authority familiar with these laws, should be consulted.

        Flower pots at home in the land of Israel present their own problems.  A posek should be consulted for instruction on proper shmitta plant care.

        II. The Produce of the 7th Year - Pairos Sheviis
        In order to facilitate an understanding of fruits and vegetables that are permitted or forbidden, we must clearly define the four W’s:  Which produce are we speaking about?  When was the produce grown?  Where was the produce grown?  Who owns the land?

        Which produce?  There are essentially three categories of produce concerning shmitta:  1. Veg­etables, e.g. tomatoes, lettuce, carrots; 2. Legumes (kitniyos), pulses and grains, e.g. corn, peanuts, wheat; and 3. Fruits of a tree, e.g. dates, figs, pomegranates.

        When was the produce grown?  There are different time frames in effect for the different types of produce.

        Continue Reading

        ________________________

Also see Charting the Course of Shmitta at:
http://www.star-k.org/kashrus/kk-ChartingTheCourseOfShmitta.htm
Also: http://www.shemayisrael.com/shmitta1.htm from where the following is taken;

To Acknowledge That the A-mighty is the Master of the Universe
(Page 47) At the root of the mitzva lies the purpose to establish in our heart and set firmly in our thoughts the conception that the world was brought into being as a new entity out of nothing, for in six days Hashem created the Heaven and Earth (Shemos 31:17) and on the seventh day He rested... We are obligated to spend all our time: day by day, year by year, counting six years and resting on the seventh. And thus this matter should never depart from before our eyes; it is akin to our practice of counting the days of the week as six working days and (then) the seventh, a day of rest. For this reason (Hashem) commanded (us) to leave ownerless all that the land will produce in this year, apart from resting in it, so that man will remember that the land which produced fruit for him every year does not produce it by its own power and virtue but that there is a L-rd and Master over it and when He so desires He commands man to leave them ownerless.

(Sefer HaChinuch Mitzva 84)

Shmitta and Shabbos
(Page 99) The seventh year is compared to the seventh day -- Shabbos. Just like Shabbos is a relief from the stress of the week and gives us the ability to compose and collect our thoughts, likewise the year of shmitta is an opportunity to reflect on the past six years. This is an important basis in serving Hashem. We must realize the purpose of our creation and what we must improve. This comes through contemplation and peace of mind.

(Beis Yisroel, Behar 5727)

The Holiness Of Shmitta Fruits
(Page 163) "Then the land will accept her rest..." What makes the mitzvah of shmitta outstanding? The Alshich explains that a holiness is reflected like a light from Above and settles in the ground. It is the strength of this holiness that produces the fruit and not the natural energy of the ground. Therefore you are not the owner of the fruit. It belongs to all of Israel, since they all share equally this Heavenly Holiness.